Proverbs 3:4

Pro 3:4 So shalt thou find favour and good understanding in the sight of God and man.

Ver. 4. So shalt thou find favour.] As did Joseph, Moses, David. He was a man after God’s own heart, and whatsoever he did pleased the people. It is God that gives credit; he fashioneth men’s opinions, and inclineth their hearts, as Ezra oft acknowledges with much thankfulness. {Ezr 7:27-28}

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_3:4

So shalt thou find favour and good understanding in the sight of God and man.

The commencement of the religious life

There was a moment in our existence when we committed our first sin; and there was a moment when we first lifted up our hearts in prayer and thanksgiving to our Father in heaven. None of us probably recollect either of these moments.

I. What do we mean by a religious life? How are we to live to maintain our own self-respect, to be morally pure, to be acceptable to God, to love Him and serve Him, and do good to and love our neighbour? The ceremonial of religion in itself is not religion; it is too often put in the place of real goodness and piety. The belief of any or of every creed is not religion. Intellectual states and ecclesiastical connections are not religion. Gloom, sadness, melancholy, superstition, fanaticism, are not religion. Before we can become truly religious we must have correct views of God, of ourselves, of our relationship to God, of sin, and of hating and forsaking it. Reverence for, and the sincere love of, God is one mark of a religious life. Self-control upon religious principles is another and distinctive mark of the religious life. Our reverence and love of God are practically embodied and developed in our self-government. As Christians, we should lead a life in harmony with the Divine example which Jesus has placed before us. He has in His life and ministry revealed to us the character of the Father, and the religious life that we should lead as His followers. We receive Christ to be our Teacher, Guide, Friend, Counsellor, Example, and Redeemer.

II. The commencement of a religious life. This is a matter of deep interest to us all. Some have no recollection of any other state than that in which they are now living; others have a broad line which marks the past and the present. Matthew, Zacchaeus, Nicodemus, Paul, and others, were familiar with, and could narrate all the circumstances of their religious history. The means and agencies of the change from darkness to light, from error to truth, from wickedness to righteousness, from vice to virtue, from irreligion to an enlightened humble piety, are very varied. It is not the usual order of things that aged persons become religious, and as for death-bed conversions, we have as little faith in them as in death-bed incantations, extreme unction, and priestly absolutions. It is the life of a man that proclaims who he is and what he is. Christianity is for life. The life of a sincere Christian always fits for death. To be leading and enjoying such a life in youth is one of Gods greatest blessings. If you covet goodness of heart and purity of mind, lead a Christian life. If you desire true greatness, manliness, and honour, lead a Christian life. If you seek for a good hope of immortality, lead a Christian life. (R. Ainslie.)

The secret of success

The poet here gives us not only melodious measures, but valuable truths, even the secret of life which has often eluded the search of moralists and speculative philosophers. He unfolds that which to us is of vital moment--the secret of success. We all desire prosperity. One avenue to success is making money; another is culture; another is self-indulgence. The text says happiness is not intellectual but a moral quality. True wisdom is the reverence and love of God. We are set in right relations with God; and this is a source of peace. Religion is not a disagreeable condition on which blessing rests, a dark tunnel through which we reach a shining land beyond. It is a gift of God, radiant and happy, an appeal not to our lower tastes, but to all that is exalted within us. In the way of religion we learn the true secret of success. (R. S. Storrs, D. D.)

The way to favour

The men of the world may hate the principles of the man of God, but the latter will have a testimony in his conscience, and if he maintains a steadfast consistency, will command respect and good-will. This is the only legitimate way of finding favour with men. Their favour must be foregone if it cannot be gotten but by conduct inconsistent with right principle. It is but a false and selfish and temporary favour at the best that can thus be obtained; and it is obtained at the expense of what is infinitely more precious, the favour of God. (R. Wardlaw, D.D.)

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

favour--grace, amiability (Pro 22:11; Psa 45:2); united with this,

a good understanding--(Compare Margin), a discrimination, which secures success.

in the sight . . . man--such as God and man approve.

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

Verse 4. So shalt thou find favour] Thou shalt be acceptable to God, and thou shalt enjoy a sense of his approbation.

And good understanding] Men shall weigh thy character and conduct; and by this appreciate thy motives, and give thee credit for sincerity and uprightness. Though religion is frequently persecuted, and religious people suffer at first where they are not fully known; yet a truly religious and benevolent character will in general be prized wherever it is well known. The envy of men is a proof of the excellence of that which they envy.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) Favour and good understanding.—Particularly noted as distinguishing the childhood of our Lord (Luk_2:52).

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

4. favour and good understanding] Your character will conciliate for you by its two great elements of mercy and truth, the two corresponding tributes of good-will and respect. (Comp. 1Sa_2:26; Luk_2:52.)

To find good understanding in the sight of anyone (A.V. and R.V. text), i.e. to be regarded by him as prudent and intelligent, gives a satisfactory sense, without having recourse to the other renderings, good success (A.V. marg.); good repute (R.V. marg.); care or consideration (Maurer, who compares Psa_41:1 [Hebrews 2], where the same Heb. word is rendered considereth). We are told in this Book that good understanding giveth (or getteth) favour, Pro_13:15.

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.

So shall thou find favour,.... Or "grace" (i); the grace of God, and larger measures of it; as Noah did, Gen 6:8; which are communicated to men when in the way of their duty: or good will, esteem, and respect, among men; as Joseph had with Potiphar, and the keeper of the prison, Gen 39:4;

and good understanding in the sight of God and man; as Christ, as man, had in the sight of both, Luk 2:52; that is, to be taken notice of, regarded, and approved by both. Some render it "good success" (k); prosperity in things temporal and spiritual; see Psa 111:10. There is something lovely, and of good report, in a close attention to the doctrines and duties of religion; which make a man amiable in the sight of others, and which is followed with a blessing from the Lord.

(i) "gratiam", Pagninus, Montanus, Tigurine version, &c. (k) "successum optimum", Junius & Tremellius.

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

Compare Luk 2:52. These are the two conditions of true human growth.

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

Good. Septuagint, "forecast good before the Lord and men." St. Paul seems to allude to this version, Romans xii. 17., and 2 Corinthians viii. 22. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Find favour, i.e. obtain acceptance, or be gracious and amiable to them.

Good understanding; whereby to know thy duty, and to discern between good and evil. The serious practice of religion is an excellent mean to get a solid understanding of it; as, on the contrary, a vicious life doth exceedingly debase and darken the mind, and keep men from the knowledge of truth, which not only Scripture, but even heathen philosophers, have oft observed. Others render it, good success; which seems not to suit well with the following words.

In the sight of God; grace or favour with God, and that understanding which is good in God’s sight, i.e. truly and really; as a truly good man is called good before God, in the Hebrew, Ecc 7:26.

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

4. So shalt thou find favour and good understanding — שׂכל, (sekhel,) regard, reputation, before God and man. That is, both God and man will approve, and you shall prosper. The word sekhel is capable of different meanings. The above is probably the sense here. As in 2Ch_30:22, it denotes the judgment awarded to any one, the favourable opinion had concerning him. Comp. Luk_2:52.

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

So shalt thou find (vum"lsa); literally, and find. A peculiar use of the imperative, the imperative kal (m"tsa) with vau consecutive (wi) being equivalent to the future, "thou shalt find," as in the Authorized Version. This construction, where two imperatives are joined, the former containing an exhortation or admonition, the second a promise made on the condition implied in the first, and the second imperative being used as a future, occurs again in Pro_4:4 Pro_7:2, "Keep my commandments, and live;" Pro_9:6, "Forsake the foolish, and live;" Pro_20:13, "Open thine eyes, and thou shalt be satisfied with bread". (cf. Gen_42:18 Psa_37:27 Job_22:21 Isa_36:16 Hos_10:12 Amo_5:4-6; Gesenius, 2) Delitzsch calls this "an admonitory imperative;" Bottcher, "the desponsive imperative." Compare the Greek construction in Menander, Oid oti poihson , for poihseiv , "Know that this you will do." Find (matza); here simply "to attain," "obtain," not necessarily implying previous search, as in Pro_17:20. Favour (khen). The same word is frequently translated "grace," and means the same thing; Vulgate, gratia; LXX, cariv . For the expression, "to find favour" (matsa khen), see Gen_6:8 Exo_33:12 Jer_31:2; comp. Luk_1:30, Eurev garin para tw Yew ." For thou hast found favour or, "grace with God." spoken by Gabriel to the Virgin. Good understanding (sekel tov); i.e. good sagacity, or prudence. So Delitzsch, Bertheau, Kamph. A true sagacity, prudence, or penetrating judgment will be adjudicated by God and man to him who possesses the internal excellence of love and truth. The Hebrew sekel is derived from sakal, "to act wisely or prudently," and has this intellectual meaning in Pro_13:15 Psa_111:10. (see also 1Sa_25:3 and 2Ch_30:22) The Targum Jonathan reads, intellectus et benignitas, thus throwing the adjective into a substantival form; the Syriac, intellectus simply. Ewald, Hitzig, Zockler, and others, on the other hand, understand sekel as referring to the judgment formed of any one, the favourable opinion or view which is entertained of hint by others, and hence take it as reputation, or estimation. The man who has love and truth will be held in high esteem by God and man. Our objection to this rendering is that it does not seem to advance the meaning of the passage beyond that of "favour." Another, mentioned by Delitzsch, is that sekel is never used in any other sense than that of intellectus in the Mishle. The marginal reading, "good success," i.e. prosperity, seems inadmissible here, as the hiph. has"kil, "to cause to prosper," as in Pro_17:8 Jos_1:7 Deu_29:9, does not apply in this instance any more than in Psa_111:10, margin. In the sight of God and man (b"eyney elohim v"adam); literally, in the eyes of Elohim and man; i.e. according to the judgment of God and man (Zockler); Vulgate, coram Deo et hominibus. A simpler form of this phrase is found in 1Sa_2:26, where Samuel is said to have found favour with the Lord, and also with men. So in Luk_2:52 Jesus found favour "with God and man (para Yew kai anyrwpoiv )". (comp. Gen_10:9 Act_2:47,ro Act_14:18) The two conditions of favor and sagacity, or prudence, are not to be assigned respectively to God and man (as Ewald and Hitzig), or that finding favour has reference more to God, and being deemed prudent refers more to man. The statement is universal. Both these conditions will be adjudged to the man who has mercy and truth by God in heaven and man on earth at the same time (see Delitszch). The LXX, "after favour," instead of the text, reads, "and provide good things in the sight of the Lord and men," quoted by St. Paul. (2Co_8:21)

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

Understanding - Whereby to know thy duty, and to discern between good and evil. Of God - Grace or favour with God, and that understanding which is good in God's sight.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

To the admonitory imper. there follows here a second, as Pro 4:4; Pro 20:13; Amo 5:4; Ch2 20:20, instead of which also the perf. consec. might stand; the counsellor wishes, with the good to which he advises, at the same time to present its good results. שׂכל is (Sa1 25:3) the appearance, for the Arab. shakl means forma, as uniting or binding the lineaments or contours into one figure, σχῆμα, according to which שׂכל טוב may be interpreted of the pleasing and advantageous impression which the well-built external appearance of a man makes, as an image of that which his internal excellence produces; thus, favourable view, friendly judgment, good reputation (Ewald, Hitzig, Zckler). But everywhere else (Pro 13:15; Psa 111:10; Ch2 30:22) this phrase means good, i.e., fine, well-becoming insight, or prudence; and שׂכל has in the language of the Mishle no other meaning than intellectus, which proceeds from the inwardly forming activity of the mind. He obtains favour in the eyes of God and man, to whom favour on both sides is shown; he obtains refined prudence, to whom it is on both sides adjudicated. It is unnecessary, with Ewald and Hitzig, to assign the two objects to God and men. In the eyes of both at the same time, he who carries love and faithfulness in his heart appears as one to whom חן and שׂכל טוב must be adjudicated.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)