Proverbs 2:6

Pro 2:6 For the LORD giveth wisdom: out of his mouth [cometh] knowledge and understanding.

Ver. 6. Out of his mouth cometh knowledge.] If it could be said by the divine chronologer, {a} Ex Adami sapientissimi doctoris ore promanavit tanquam ex fonte quicquid in mundo est utilium doctrinarum, disciplinarum, scientiae et sapientiae - Out of Adam’s mouth, even after the fall, as out of a fountain, flowed all the profitable knowledge, skill, and wisdom in the world: how much better may the same be said of "the only wise God," who is "wonderful in counsel, and excellent in working." {Isa 28:29} Platonici lumen mentiam esse dixerunt ad discenda omnia, eundem ipsum Deum quo facta sunt omnia. {b} The Platonists said, that God, the maker of all, was that light of the mind whereby we learn all.

{a} Bucholcer.

{b} Aug., De Civit. Dei.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Pro_2:6

For the Lord giveth wisdom.

The fountain of wisdom

I. That God is the only fountain of all true wisdom. Men say that the Deity is not the only source of it, but that much of it may be attained by a converse with beings most opposite to Him, even with wicked and reprobate spirits. Such were the oracles and gods of the Gentiles, which the wisest men among them, not excepting Socrates himself, consulted, to learn of them how to set about and manage their most weighty affairs. Their mistake arises from their confounding the notions of wisdom and of craft. A wise man cannot maintain his character without doing always that which is just and right. Nobody shall ever be able to persuade him that an ill thing can be a real benefit, or the part of a wise man or a true friend. A cunning and crafty man lays this down to himself for a general rule, that by all means whatsoever he must gain his point, and come at the end which he aims at. In his pursuit of it he will proceed in the path of righteousness if that leads him most directly and easily to it. But when truth is on the opposite side he first bespatters it with all imaginable defamations, and then strikes at it furiously in the disguise in which he has put it. The difference between the wise and cunning man is this: the wise man studies to be thoroughly and substantially good; the cunning man contents himself with the shadow and appearance of goodness. And this confirms the conclusion that God alone is the fountain of all true wisdom.

II. The only way to draw wisdom out of this fountain is by studying and practising the sacred oracles of God.

1. How does it appear that the books which are called the Word of God contain the precepts of sound wisdom? How can those books which are styled the Divine Word contain such wise directions as lead men to happiness? It is in the power of every man to be happy who governs himself by the directions of the Wold of God, because that teaches him to possess his soul in patience, trusting in God, whose command he obeys, that He will lead him in the right way.

2. Does not this Word of God enjoin men in certain cases to suffer things very grievous to flesh and blood? It does, and yet these proverbs of Solomon, which seldom carry our views beyond this life, do vehemently inculcate upon us a strict adherence to the rules of piety and virtue, as what will most effectually conduce to our present welfare, let the chances and accidents of our condition be what they will. The sacred maxims are most beneficial, both for public government and private life, without respect had to anything hereafter. Let us take the royal preachers word for it, that this science of Divine wisdom requires very intense and serious application of mind thoroughly to apprehend it. (W. Reading, M.A.)

Religion and the cultivation of the intellect

It is a serious evil if the best trained minds of the community are either hostile or indifferent to the claims of God. Students are placed in peculiar peril in respect of religion. There is a prevalent notion amongst half-educated people that the highest culture of the mind tends to the destruction of the religious spirit. There is now an antagonism between the school which prides itself upon its rationalism and the school which is equally entrenched in its strong faith. The habits of student life are not altogether helpful to the preservation of religious character. The studies, companions, work, and recreation, often operate injuriously upon the spiritual tone of men. Many, in the course of their study, have lost their faith.

I. Religion in relation to the ends of study. There are specific subjects of study bearing direct relation to a mans life-work. But the real object of study is to discipline the powers and to strengthen the mind. Study which is intended to increase knowledge and to gather facts begins when student life ceases. The best student is the man who is most, not the man who has learned most. The highest ideal of study must be that which secures, or at least aims at securing, thoroughness of discipline and wholeness of view. Perfection, as the harmonious and free working of all parts and powers of the mind, must be the goal to which the student tends. To learn everything is not given to man, but to be his best self in everything which he can be, this is his privilege. It is here that the subject of religion comes to be considered by the student. The nature which he possesses is distinctly religious. If a man does not attend to that faculty whereby he regards God, he neglects that part of himself which is most important and influential. No man can afford to pass lightly by the claims upon him which are put forth by religion. The religious nature must be disciplined and cultured if we are to lay claim to wholeness of being. See the influence which religion has exerted upon our human life and history. Eliminate religion from the story of the world and what is left? Critics charge religion with being a hindrance to human progress. But this is the common logical fallacy of putting the universal in place of the particular. Certain forms of religious polity may have done so, but not religion. Religion has, more than aught else, aided man in his long and weary pilgrimage of progress. Religion cannot be easily set aside by those who are engaged in the cultivation of the mind. All men are dealing with religious topics. The most striking instance is to be found in the modern teachers of science. Scarcely a single man of science of any repute but deals with these all-absorbing points of human thought, and indeed cannot help himself. Religion is human.

II. Religion as an influence of deep and far-reaching power. The student cannot do his work as a common man. Intellectual cultivation is, as a rule, associated with moral refinement. The destruction of entire nature may be seen among students. This is generally preceded by neglect of the religious side of their nature--faith undermined either by the operations of intellectual doubt, or else still more seriously assailed by the numbing influences of sinful habits, but all proceeding in the first instance from the neglect of practical religion, the duties of prayer, and communion with the Unseen.

1. Religion renders the student reverent. Nothing is so unsuitable to the man who desires a cultivated mind as arrogance and self-esteem. All wisdom is humble. Reverence has been the mark of the profound and patient investigators of nature in all ages. Religion and its duties produce reverence.

2. Religion secures inward harmony of the powers. Man cannot gain intellectual vigour when his whole being is torn asunder by conflicting forces. Outward physical quietness is the necessary condition of study. Inward spiritual peace is as necessary, Religion will give this. Coming into proper relation to God, we find everything else in its place. To return to God is to return to the balance of our life. The religious life is only sustained by the knowledge of Him who is the express image of the Father, and the shining ray of the central light of God. Christs religion is the religion of intelligence. (Llewelyn D. Bevan, D.D.)

The Lord giveth wisdom

I. As to the excellency of Scripture wisdom; that surely may be accounted such which enlightens the understanding with the noblest and most blessed truth, and directs the will to the choice of the greatest good. And these being truths concerning the first, and best, and most excellent of Beings, are best suited to enlighten and improve, to raise and enlarge, the understanding of a reasonable creature; and being truths which have the fullest and clearest evidence as declared by God Himself, the God of truth, are best suited to satisfy a mind desirous of true knowledge.

II. How, and to what manner of persons, this wisdom of God is given.

1. Now, the manner in which God gives us this wisdom is by His Holy Spirit, the Enlightener and Sanctifier of the Church, by an outward and inward teaching.

(1) Outwardly He teaches us by giving a rule of faith and practice in things pertaining to God for the salvation of our souls. God also instructs us outwardly by the ministry of His Church, and the example of holy men and women.

(2) But these outward instructions and motives not being able of themselves to inspire us with religious wisdom, God is graciously pleased to teach us inwardly, also, by His Holy Spirit.

2. It remains to be inquired to whom God giveth this heavenly wisdom.

(1) To the humble attendant upon His Word.

(2) To the true believer of His Word.

(3) To the sincere practiser of His Word. A good life is the best key to Scripture. (T. Tamson, D. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Pro 2:6-7. For the Lord giveth — Hebrew, יתן, will give wisdom — Hath promised to give it, namely, to those that so seek it. Thus he teaches them not to ascribe any wisdom they might attain to their own abilities or industry, but only to God’s favour and blessing. Out of his mouth cometh knowledge, &c. — That is, from his word or appointment, and good will, as, the word of God, signifies, Deu 8:3. He layeth up sound wisdom — Hebrew, תושׁיה, literally, essence, or substance. Dr. Waterland renders it solid blessings. Solomon seems to mean, either, 1st, Solid and true felicity, opposed to the vain enjoyments of this world, which are said to have no substance or being, Pro 23:5, where it is asked, Wilt thou set thine eyes upon that which is not? Or, that true and substantial wisdom which is satisfactory and everlasting, opposed to worldly wisdom, which is but an empty shadow of wisdom, and perishes with us. He is a buckler to them that walk uprightly — To protect and save them from that destruction which shall befall all the ungodly. The clause is rendered by Houbigant, He is a defence for those who act with simplicity and candour; and by Schultens, A shield to those who walk in integrity.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES.—

Pro_2:7. Sound wisdom. Miller translates this word “something stable.” It is used but twelve times in Scripture; in Job_5:12, it is translated “enterprise,” but the rendering given here would well fit the context there; and so in every other case. That walk uprightly, literally “the walkers of innocence.”

Pro_2:8. (Heb.) so as that “He may keep,” or protect the paths, etc., i.e. He manifests Himself as a shield that He may cause the upright to keep the paths of judgment (Fausset). 9 ver., Righteousness, etc., the same three words used in chap. Pro_1:3 (see Notes). Every or “the whole” path. 10 ver. When. Rather “if” or “because.” This verse is antecedent to the consequence expressed in Pro_2:11. Heart, “the seat of desire, the starting point for all personal self-determination” (Lange).

MAIN HOMILETICS OF THE PARAGRAPH.—Pro_2:6-11

GOD AS A GIVER AND MAN AS A RECEIVER

I. The fact stated—that God gives. The nature of the good is to give. God is the best of all beings, therefore He is the greatest giver.

1. The kindness of God is manifested in the character of His gifts.

2. The resources of God are revealed in the abundance of His gifts. The character and disposition of men are made known by what they give and by how they give. God’s gifts are “good and perfect,” and are given ungrudgingly (Jas_1:5-17). But men’s resources are not always equal to their desires to give. But God is rich, not only in mercy, but in power; He has given up to Himself in the gift of His Son, in whom dwell all the treasures of wisdom and knowledge, and beyond whom the Father Himself cannot give.

II. Some of His gifts enumerated.

1. Wisdom. Sound wisdom. Real wisdom as opposed to that which is only a sham (see “Critical Notes”). The serpent—the devil—possesses cunning, but not real wisdom. Our first parents were led astray by believing a lie—the fruit of following the tempter’s guidance was unsoundness of body and soul. The results of this “wisdom of the serpent” proved its falsity. God gives the true wisdom. He gives men the truth. A knowledge of the truth about themselves, about Him (Pro_2:6), brings stability of character—leads men into the right way of life (Pro_2:9)—and thus tends to peace and blessedness of soul.

2. He gives protection by giving true wisdom. “He is a buckler,” etc. (Pro_2:7). When Abraham undertook to deliver Lot from the hands of his enemies, the skill with which he planned and carried out the attack (Gen_14:14) showed his wisdom. After the victory God came to him and said, “Fear not, Abraham. I am thy shield and thy exceeding great reward” (Gen_15:1). How had God just proved himself to be his shield? Not by sending a legion of angels to deliver him, but by giving him the wisdom by which he had defended himself. This is how He is a buckler to His children. He preserveth the way of His saints” (Pro_2:8) by giving them wisdom and grace to “understand” and keep “every good path” (Pro_2:9).

III. Man as a receiver of God’s gifts.

1. This wisdom and protection is only given to those who fulfil certain conditions. Wisdom is for the righteous, the buckler for them that walk uprightly, preservation for his saints. These terms must be regarded as relative, as we shall see presently; but the fact that God has “laid up” His “wisdom,” implies that it must be sought. God had laid up a store of wisdom for Joseph’s guidance-when Pharaoh summoned him from the prison, even as Joseph afterwards stored up corn for the needy people; but in both instances the gifts had to be sought for (Gen_41:16). Daniel had wisdom laid up for him, but he had to ask for the wisdom kept in store for him (Dan_2:18).

2. This best gift of God must be received into man’s best place. The knowledge which God gives must enter the heart, the affections—thus it will be pleasant to the soul (Pro_2:10). He who holds the rudder guides the vessel. There may be many important positions in a fortified city, but he who holds the highest place commands all the rest. Understanding the word heart here to mean the affections, the heart commands the man. The will, and even the conscience to an extent, are wheeled about by the affections. They are the rudder of the man; they are the key to the position in the town of Man-soul.

3. Man, by thus receiving God’s gifts, attains a relative perfection. The “understanding” of every good way implies a walking in them. Those who receive God’s wisdom “walk uprightly”—are “saints.” The man who has long followed any profession may be said to be a perfect master of his business, of his handicraft. This does not imply that he can go no further—can attain to nothing higher. The Apostle Paul speaks of an absolute and a relative perfection. He had attained to the last but not to the first (Php_3:12-15). To know what we ought to strive after and to choose the right way, is the relative perfection, which leads on to that which is absolute and entire.

OUTLINES AND SUGGESTIVE COMMENTS

Pro_2:6. One may, indeed, by natural knowledge, very readily learn that God is a benevolent being; but how He becomes to a sinner the God of love, this can be learned only from the mouth of God in the Holy Scriptures.—Lange.

Pro_2:1-5 teach plainly that a man may get “light,” and that there are steps to it like money-getting; and yet hardly have the words left his lips before Solomon guards them: “Jehovah gives wisdom”—and guards them in a striking way, for he says: “For,” that is, the fact that it is the gift of God is the reason it can be proceeded so hopefully after by man.—Miller.

Solomon knew this by experience. The “for” gives the reason why he who is anxious to have wisdom should learn to know and worship God.—Fausset.

Every beam of reason in men is communicated from the wisdom of God (1Jn_1:9). The simplest of the mechanical arts cannot be acquired unless men are taught of God. How, then, can we be expected to understand the mystery of the Divine will without light from the Father of lights.—Lawson.

Pro_2:7. We are ill keepers of our own goodness and wisdom: God, therefore, is pleased to lay it up for us,—and that it may be safe, Himself is the buckler and safeguard of it.… In this life, he that walketh, although he walk uprightly, and seeing evil, shuns it, yet may receive hurt behind, where backbiters too frequently make their assaults. Wherefore, as he walketh to God before him, so God walketh after him, and even there, where they cannot help themselves, He will be a buckler to His servants.… But learn also that the buckler shows that they who will live uprightly must strive and fight.—Jermin.

Heb., substance, reality (see “Critical Notes”): that which hath a true being in opposition to that which hath not.—Trapp.

He layeth up that which is essential for the righteous.—A. Clarke.

The righteousness of our conduct contributes to the enlightenment of our creed. The wholesome reaction of the moral on the intellectual is clearly intimated here, inasmuch as it is to the righteous that God imparteth wisdom.—Chalmers.

“He lays up” or “hides away.”

1. That the wicked may not find it.

2. That the righteous may have to dig to get it (the verb is the same as that from which “hid treasures” is derived in Pro_2:4).

3. That it may be safe from the evil one.—Miller.

He walks uprightly who lives with the fear of God as his principle, and the Word of God as his rule, and the glory of God as his end.—Wardlaw.

The most dreadful enemies of those who walk uprightly are those who endeavour to turn aside the way of their paths; but against these enemies God defends, for He keepeth the paths of wisdom and righteousness.—Lawson.

Pro_2:8. Well may they walk uprightly that are so strongly supported. God’s hand is ever under his; they cannot fall beneath it—Trapp.

“Paths of judgment” or “justice” are here, by the substitution of the abstract for the concrete expression, paths of the just, and therefore synonymous with “the way of His saints.”—Lange’s Commentary.

We have certain vicarious rights. One is, to come out all well at last. Another is, that all things shall work together for our good. Another is, that we shall grow up into Christ, increasing day by day. To realise each and all is required of God. The track this takes Him into for all is, as to each man, His path of judgment. Each such path He must walk in strictly. To do so, He must watch the saints.—Miller.

He is not the guardian of the broad way—the way of the world and of sin. That way Satan superintends, “the god of this world”—doing everything in his power, by all his various acts of enticement and intimidation, to keep his wretched subjects and victims from leaving it.—Wardlaw.

He preserveth the way of His saints both from being drawn out of that way, and from all evil while they walk in it.—Jackson.

If men will not keep their bounds, God will keep His. There is a right way for the saints to walk in.

1. Because else it were worse living in God’s kingdom than in any other kingdom. For all kingdoms have rules of safety and of living.

2. God would be in a worse condition than the meanest master of a family. He would have no certain service.—Francis Taylor.

Pro_2:9. Not as standing in speculation, but as a rule of life. Knowledge is either apprehensive only, or effective also. This differs from that as much as the light of the sun, wherein is the influence of an enlivening power, from the light of torches.—Trapp.

Not only does it enlarge our knowledge of God, but it brings us to a full understanding of every practical obligation.—Bridges.

Good signifies,

1. That which is just and right.

2. That which is profitable.

3. That which is pleasing.

4. That which is full and complete (Gen_15:15).… Men must grow from knowledge of some good duties to knowledge of others. They must go on till they know every good path.—Francis Taylor.

Pro_2:10. Another picture of the results of living unto the Lord. Not that only to which it leads a man, but that from which it saves him, must be brought into view. Here, as before, there is a gradation in the two clauses. It is one thing for wisdom to find entrance into the soul, another to be welcomed as a “pleasant guest.”—Plumptre.

Spiritual joy mortifies sin. His mouth hankers not after homely provision that hath lately tasted of delicate sustenance. Pleasure there must be in the ways of God because therein men let out all their souls into God, the foundation of all good, hence they so infinitely distaste sin’s tasteless fooleries.—Trapp.

It was to open thus thy heart for wisdom that Christ’s heart was open upon the cross; it was to make an entrance for wisdom into thy heart that the spear entered into the heart of thy Saviour. And what though wisdom enter thy heart at a breach, a wound? It is this that must heal thee and make thee sound.—Jermin.

Here only has it any life or power. While it is only in the head it is dry, speculative, barren.… Before it was the object of our search; now, having found it, it is our pleasure.—Bridges.

It is pleasure that can compete with pleasure. It is joy and peace in believing that can overcome the pleasures of sin.… A human soul, by its very constitution, cannot be frightened into holiness. It is made for being won, and won it will be, by the drawing on this side or the drawing on that.—Arnot.

Pro_2:11. The man who has let knowledge come into his heart does but watch afterwards as he does in common walking: “discretion” or “reflection” will keep him straight.—Miller.

Men are subject to many dangers till they get Wisdom

1. Their reputation is in danger.

2. Their goods and estates are in danger.

3. Their body and life are in danger.

4. The soul is in danger of eternal misery. Therefore sin is called folly, and wicked men that go to hell are chronicled as fools all over this book.—Francis Taylor.

Though the heart of man by nature be a rebellious fort, so that wisdom at first must enter it by a kind of force, yet, being entered, it makes itself pleasant, and keeps and preserves the soul which kept her out.—Jermin.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

2:6 The Lord grants wisdom to those who learn it from the Scriptures, which come from his mouth (2 Tim 3:16; 2 Pet 1:20-21). It is impossible to become wise through empirical observation alone.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

For--God is ready (Jam 1:5; Jam 4:8).

out of his mouth--by revelation from Him.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(6) For the Lord giveth wisdom.—As St. James (Pro_1:5) expresses it, He gives it to every man “liberally, and upbraideth not:” i.e., blames him not for asking it.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. For] Maurer rightly insists that this and two following verses are not a parenthesis, but an integral part of the main argument; q.d. I said that by diligent search after wisdom thou shouldest attain to the fear of Jehovah and the knowledge of God; and I said so because that knowledge involves the true conception of God, as the Fountain of all wisdom, and the right attitude towards Him of reverent expectation, which like the prophet’s “golden pipes” (Zec_4:2) brings your earnest desire to receive into contact with His readiness to give. Comp. Jas_1:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For the Lord giveth wisdom,.... Natural wisdom in all its branches, with all its improvements, and in its utmost latitude and perfection; and spiritual wisdom, which lies in the knowledge of a man's self, his own folly, impurity, impotence, and misery; being wise unto salvation; in the knowledge of Christ, as the only way of salvation, and of God in Christ; in partaking of the true grace, which is wisdom in the hidden part; in being acquainted experimentally with the doctrines of the Gospel; and in walking wisely and circumspectly, and as becomes it, which is practical wisdom: and all this is the gift of God; as is also Christ, who is wisdom, and is given to be wisdom to his people. He is the gift of God to them, in all characters he bears, and relations he stands in; he is a very large comprehensive gift, an unspeakable one; which is given freely and liberally, and is never taken away again. Now this is said, partly to caution such who search after wisdom, and find it, not to attribute it to their diligence and industry, but to the grace of God; and partly as a direction where to go for it; and as an encouragement to hope to have it, since the Lord freely gives it, Jam 1:5;

out of his mouth cometh knowledge and understanding; by the prophets of the Old Testament who came with a "Thus saith the Lord", and were the mouth of the Lord to the people; from whence flowed the knowledge of divine things; of the will of God; of the Messiah, his person and offices; of his coming, sufferings, death and salvation by him: and by his Son, by whom he has spoke in these last days, and has declared all his mind; and by whom the doctrines of grace and truth, and the knowledge of them, are come fully and clearly, Heb 1:1; and by the Scriptures of truth, both of the Old and of the New Testament, which are the word of God; what are breathed by him and come out of his mouth, and are able to make men wise unto salvation: and by the ministers of the Gospel, who speak in the name of the Lord, and the Lord by them; and by means of whom he imparts much spiritual and evangelical knowledge to the sons of men; the mouth of a Gospel minister, who is the month of God to men, "speaketh wisdom, and his tongue talketh of judgment", Psa 37:30. This clause is added, to encourage to a search after wisdom in the use of means; namely, by attending on the word, and the ministry of it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

People do not gain wisdom by any efforts of their own, but God gives it according to the laws of His own goodness.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Giveth wisdom, Heb. will give; hath promised to give it, to wit, to those that so seek it; whereby he also teacheth them not to ascribe any wisdom which they may obtain unto their own wit and industry, but only unto God’s favour and blessing. Out of his mouth from his word, or appointment, and good will; as the word of God is taken, Deu 8:3.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. The teacher proceeds to give obvious reasons for the assertion just made, (Pro_2:5,) and motives of great encouragement to his pupil to pursue the outline of action to which he urges.

For the Lord — Jehovah. Giveth wisdom, etc. — Solomon may be presumed to here speak from his own experience. He asked wisdom, and God gave it liberally. (See 1Ki_3:5-15.) There can be no greater encouragement than is here afforded to a soul athirst for knowledge. Let him ask in faith, and use the means, and the blessing will come. Its highest application, however, is to “the wisdom that is from above.” Jas_1:5; Jas_3:17.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For the Lord giveth wisdom. The Lord Jehovah is the only and true Source of wisdom. The truth stated here is also met with in Dan_2:21, "He giveth wisdom unto the wise, and knowledge to them that know understanding." He "giveth," or more properly, "will give" (Teyi, yitten, future of tn, nathan), wisdom; but the connection requires us to understand that the assurance applies only to those who seek after it earnestly and truly. (cf. Jam_1:5-7) The two coefficients to our obtaining wisdom are our efforts and God"s assistance. Solomon may be adduced as s striking exemplification of this; he asked for "an understanding heart," and God graciously granted his request. (see 1Ki_3:9, 1Ki_3:12) Out of his mouth (wypimi, mippiv); ex ore ejus; God is here spoken of anthropologically. He is the true Teacher. The meaning is that God communicates wisdom through the medium of his Word (Delitzsch. Pi.). The law proceeds from his mouth. (Job_22:22) In the Book of Wisdom (7:25), "Wisdom is the breath of the power of God." His word is conveyed to us through men divinely inspired, and hence St. Peter (2Pe_1:21) says that "holy men of old spake as they were moved by the Holy Ghost.

Wisdom a gift of God.

I TRUE WISDOM ORIGINATES IN DIVINE INSPIRATION. Prophets and apostles teachers of the highest truths claim to be delivering a message from heaven. The greater the thoughts declared to us in Scripture, the more emphatic is the ascription of them to a superhuman source. Surely this very fact this conjunction of unique value in the thoughts with the confident assertion that they are from God should go far in leading us to believe in the inspiration of them. But it is also urged by the men who bring these truths to us that we can only receive them when we are inspired by the Spirit of God; and experience shows that they who have most spirituality of life are able to drink most deeply of the fountains of revelation. Further, when once we admit this much, it follows that, if we recognize the constancy of God in all his methods of action, it is reasonable for us to feel that all truth must depend on a Divine illumination for its manifestation, and that all wisdom must be the outcome of some degree of inspiration. Nevertheless, it is not to be inferred that inspiration dispenses with natural channels of knowledge; on the contrary, it opens the eyes of men, who must then use their eyes to be seers of spiritual truth.

II THE INSPIRATION OF WISDOM DEPENDS ON SPIRITUAL RELATIONS WITH GOD. If inspiration is the source, the questions arise Who are privileged to drink of this fountain? and how do they gain access to it? Now, it is much to be assured that this is not reserved to any select class of men. Prophets have a special revelation to convey a special message, and apostles have a distinctive endowment for the accomplishment of a particular mission; but the inspiration of wisdom generally is not thus limited. On the contrary, it comes freely to all who rightly avail themselves of it. What, then, are the conditions for receiving it?

1. Prayer. "If any of you lack wisdom, let him ask of God, who gareth to all liberally, and upbraideth not; and it shall be given him". (Jam_1:5) Whosoever seeks shall find.

2. Purity. "The pure in heart shall see God," and the highest wisdom is in the beatific vision of him who dwells in the light of eternal truth.

3. Obedience. As we submit our wills to God"s wilt, we open the channel through which his Spirit enters into us, and by fellowship illumines.

III TRUE WISDOM, BEING INSPIRED BY GOD, WILL BEAR THE STAMP OF DIVINE CHARACTERISTICS. It will differ from mere human speculation; sometimes it will be so much in conflict with that speculation as to pass for foolishness. (see 1Co_1:18) It will be distinctly opposed to the wisdom that is purely carnal, i.e. to that which takes account only of earthly facts and ignores spiritual principles, the wisdom of expediency, the cleverness of men of the world. Such wisdom is not only earthly; its low maxims and immoral devices proclaim it to be "sensual devilish". (Jam_3:15) Divinely inspired wisdom, on the contrary, is spiritual taking account of the facts and laws of the higher order; pure not ministering to selfish greed and degraded pleasure; wholesome strengthening and elevating the soul; "peaceable, gentle, easy to be intreated, full of mercy and good fruits, without variance, without hypocrisy". (Jam_3:17)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

from his mouth comes knowledge and understanding

Here "mouth" represents Yahweh himself or what he says. AT: "from Yahweh comes knowledge and understanding" or "Yahweh tells us what we need to know and understand" (See: Synecdoche)

He stores up sound wisdom for those who please him

Yahweh teaching wisdom to people is spoken of as if wisdom were an item that Yahweh stores and gives to people. AT: "He teaches what is truly wise to those who please him" (See: Metaphor)

sound

"dependable"

he is a shield for those

Yahweh being able to protect his people is spoken of as if he were a shield. AT: "God protects those" (See: Metaphor)

who walk in integrity

A person behaving with integrity is spoken of as if they were walking in integrity. AT: "who behave with integrity" or "who live their lives as they should" (See: Metaphor)

he guards the paths of justice

Possible meanings are 1) justice itself is spoken of as if it were a path. AT: "God makes sure that people act justly" or 2) a person's life is spoken of as if it were a path. AT: "God protects those who act justly" (See: Metaphor)

preserve the way of those

A person's life is spoken of as if it were a way or road. AT: "protect those" (See: Metaphor)

translationWords

Yahweh

wise

shield

walk

integrity

just

faithful

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

For the Lord gives wisdom Here you have learned that it [wisdom] is great, for it was given from the mouth of the Holy One, blessed be He. Therefore, you must acquire it.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.