Proverbs 4:9

Pro 4:9 She shall give to thine head an ornament of grace: a crown of glory shall she deliver to thee.

Ver. 9. A crown of glory.] The psalmist shows by prophesying {Psa 138:4-5; Psa 119:72} that even kings, coming to taste the excellence of the comforts of godliness, and to feel the power of God’s word, should sing for joy of heart, and greatly acknowledge the excelling glory of God and godliness.

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.

4:9 A lovely wreath and a beautiful crown represent wisdom’s rewards (see also 1:9 and 3:22).

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

ornament--such as the chaplet or wreath of conquerors.

deliver--(Compare Gen 14:20). The allusion to a shield, contained in the Hebrew, suggests protection as well as honor (compare Pro 4:6).

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 9. A crown of glory] A tiara, diadem, or crown, shall not be more honourable to the princely wearer, than sound wisdom-true religion-coupled with deep learning, shall be to the Christian and the scholar.

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

She shall give to thine head an ornament of grace,.... This, and the following clause, explain what that honour is Christ promotes and brings his followers to here and hereafter: he gives them grace and more grace; "an increase of grace", so the Vulgate Latin version renders it; and some think James refers to this passage, Pro 4:6. The grace that Christ gives is very ornamental to his people: justifying grace greatly beautifies and adorns them; it not only covers the nakedness of their souls, and all their spots and imperfections, and through it all their sins are caused to pass from them; but they are made exceeding beautiful, perfectly comely through this comeliness, a perfection of beauty by it; and which is often signified by that which is very ornamental, rich, and costly, as fine linen, clothing of wrought gold, raiment of needlework, a Wedding garment, stuck with jewels and precious stones: sanctifying grace, which also is Christ's gift, is very ornamental; it is called "the beauty of holiness"; it is that by which a man is made like to God, and conformed to the image of Christ; it is the curious workmanship of the Spirit of God; or what makes a man beautiful, and makes him meet for heaven and happiness: every grace is ornamental; faith, hope, love, humility, &c. these are like rows of jewels, and chains of gold, about the neck. And when this ornament is said to be given "to the head", it is not to be understood of the natural head of a man, but of his whole person, it gives a comeliness to; and may denote the visibility of it, as it appears in the life and conversation;

a crown of glory shall she deliver to thee; by which is meant eternal glory and happiness, called a "crown", an ensign of royal dignity, which, belongs to such as are made kings and priests unto God; and is given to conquerors, even who are more than conquerors through Christ, and as a reward of diligence and faithfulness, Rev 2:10. It is sometimes called a crown of life, a crown of righteousness, an incorruptible and never-fading one, and, as here, "a crown of glory"; the saints in heaven will have a glory put upon them, both in soul and body; they will appear with Christ in glory, and be crowned with glory and honour, as he is; they will be clothed and surrounded with it: and so some render it,

"she will compass thee about with a crown of glory as with a shield'' (w);

see Psa 5:12. This Christ is said to "deliver"; it is in his hands, laid up in him, and is safe with him; he has power to dispose of it, and it may be expected from him; see Ti2 4:8.

(w) , Sept. "proteget te", V. L. "muniet te", Montanus, Tigerine version; "cinget te", Gejerus.

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

An ornament of grace, i.e. an acceptable or beautiful ornament, such as they used to put upon their heads.

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

9. A crown of glory — Among the Orientals the headdress was the most ornamental part, and the most esteemed. It was the ornament, par excellence. So this true wisdom, founded on piety, is the noblest ornament of man. Comp. Pro_1:9.

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

An ornament of grace (liv"yath khen). (On this, see Pro_1:9) A crown of glory shall she deliver to thee; or, as margin, she shall compass thee with a crown of glory. Deliver. The verb miggen, piel, since the kal, magan, is not used. is, however, properly, "to give, or deliver," as in Gen_14:20 Hos_11:8. That this is the meaning is clear from the corresponding "she shall give" (titten, but cf. nathan, "to give"). It is commonly found with an accusative and dative, but hero takes two accusatives. Both the LXX and the Vulgate render, "With a crown of glory or delights shall she protect (uperaspish , proteget) thee:" as if it were connected with magen, "a shield," but a crown is not usually associated with protection or defence. "A crown of glory," in the New Testament, is always associated with the everlasting honours of heaven, as in Heb_2:9 2Ti_4:8 1Pe_4:4 Rev_2:20. The meaning is here, "Wisdom shall confer on thee true dignity.

A coronation.

Wisdom is here represented as standing forth with garlands and crowns, rewarding her votary. The whole picture suggested to us by this brief verse may be taken as illustrative of the blessed experience of the people of God.

I THE CROWNING AUTHORITY. It is ridiculous to offer a crown except with the right and power to make the coronation effective. It was held that no one could be an emperor in the "holy Roman empire" of the Middle Ages unless he had been crowned by the pope, as Charles the Great had been crowned. In our picture we have a greater than the highest ecclesiastic. The Wisdom of God, ideally personified, offers crowns and garlands with her own hands. It is really an act of God. God"s wisdom is subsequently revealed in Christ who bestows the best blessings on his people. Coronation from such an authority must be effective.

II THE SUBJECT CROWNED. He is the votary of Wisdom, and it is on account of his allegiance to his heavenly mistress that he receives his honour. Solomon seems to be referring directly to himself (ver. 8). If so, it is the more remarkable that the most magnificent king of Israel should set less value on his regal dignity than on his fidelity to Wisdom. Even Solomon is here crowned, not because he is David"s son and sits on the throne of a great nation, but because he is a loyal servant of Wisdom. The same honour is open to all who follow the same course. Wisdom, Divine truth, the knowledge of God, the following of Christ these things are the true grounds for honour; not birth, rank, power, or wealth.

III THE ACT OF CORONATION. Wisdom stands forth and crowns her votary. She does it spontaneously. The pursuit of Divine Wisdom brings honour. Here we see that there is more than bare deliverance from ruin for the people of God. They are invited to receive honours from above. This happens in a measure upon earth in the elevation of character, the loftiness of the whole course of life, and perhaps even the worthy reputation of a true Christian. Yet we must remember that the coronation is not the world"s admiration, but God"s approval. This will be perfected in heaven when the saints who have borne the cross on earth will receive their crowns only to cast them at the feet of the Lord through whose grace alone they have won them. (Rev_4:10)

IV THE NATURE OF THE CROWNS. There is a garland as well as a crown.

1. A recognition of victory. A simple wreath has little inherent worth. But it is a token of victory. It is nobler to wear a true conqueror"s wreath than an idle monarch"s diadem. The pursuit of Divine Wisdom leads to victory over sin and the world.

2. A possession of wealth and honour. After the victor"s wreath comes the regal crown. Observe how it is constructed.

(1) Gold of truth.

(2) Precious stones of heavenly experience. Precious stones are symbolical of celestial structures. (Rev_21:18-21) The follower of Wisdom has the heavenly mind; he minds spiritual things.

(3) Pearls of purity. True wisdom leads to holiness.

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

Grace - A beautiful ornament, such as they used to put upon their heads.

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

She will give your head a wreath of grace Heb. לוית חן, a wreath of grace, as in (1:9): “They are a wreath of grace (לוית חן) for your head.”

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.