Proverbs 4:7 注釈

When the things of God are to be taught precept must be upon precept, and line upon line, not only because the things themselves are of great worth and weight, but because men's minds, at the best, are unapt to admit them and commonly prejudiced against them; and therefore Solomon, in this chapter, with a great variety of expression and a pleasant powerful flood of divine eloquence, inculcates the same things that he had pressed upon us in the foregoing chapters. Here is, I. An earnest exhortation to the study of wisdom, that is, of true religion and godliness, borrowed from the good instructions which his father gave him, and enforced with many considerable arguments (Pro 4:1-13). II. A necessary caution against bad company and all fellowship with the unfruitful works of darkness (Pro 4:14-19). III. Particular directions for the attaining and preserving of wisdom, and bringing forth the fruits of it (Pro 4:20-27). So plainly, so pressingly, is the case laid before us, that we shall be for ever inexcusable if we perish in our folly.

INTRODUCTION TO PROVERBS 4 In this chapter Solomon advises to seek after wisdom, to avoid bad company, and to continue in the right paths of goodness and truth: he excites attention to what he had to say, from the relation he stood in to the persons addressed; from the nature of his instructions, which were good and profitable; and from his own example, in attending to those his parents gave him, Pro 4:1; He exhorts above all things to get wisdom, from the superior excellency of it, and from the preservation, promotion, and honour, to be had by it, Pro 4:5; and he further enforces big exhortations, from their being the means of a comfortable life, and of the prolongation of it, and of leading in a right way without straitness or stumbling, Pro 4:10. And then proceeds to caution against bad company, and going into a bad way of life; which is enforced from the mischief done by those that walk in it, and from the darkness of it, to which the path of the just is opposed, Pro 4:14. And the exhortation to attend to and observe his instructions, and keep them, is repeated, from the consideration of their being life and health to them, Pro 4:20; and that they might be preserved, and not departed from, direction's are given about ordering the heart, mouth, lips, eyes, and feet, Pro 4:23.

Wisdom is the principal thing,.... Or principal, one; the principal of persons and things; the principal of persons, angels or men: Christ is superior to angels, having a more excellent name and nature than they; he is the God, the Creator, and head of them, and is above them in the human nature; he is superior to men, to the greatest of men, he is King of kings and Lord of lords, and to the best of men the saints. Are they kings? he is their King: are they priests? he is the great High Priest: are any of them prophets, teachers, shepherds? he is the great Prophet in Israel; a Teacher, that never any taught or spoke like him; the chief Shepherd and Bishop of souls: is the church a family? he is the Master of it: is it a body? he is the Head: is it a building? he is the Foundation and Corner Stone; yea, the chief Master Builder. He is the beginning and chief of all God's ways, and the chief in them; in election, in the council of peace, and covenant of grace; in redemption and salvation, in grace and glory; he is all in all. Or the words may be rendered, "Wisdom is the beginning" (q); so Christ is called, Col 1:18; a phrase expressive of his eternity, and of his being the first cause and author of all things, both in the old and new creation. Or thus, that which is "the beginning of wisdom get" (r), &c. which is the fear of the Lord; see Pro 1:7; therefore get wisdom; not an interest in Christ, but a knowledge of it; and make use of all means to obtain a greater knowledge of him, and of interest in him, which is what the apostle calls "winning" Christ; by which he means, not getting an interest in him, that he had already, but gaining a greater degree of knowledge of him, as the context shows, Phi 3:8; or, "buy wisdom" (s); that is, without money and without price; so Christ advises to buy gold and white raiment of him, his grace and righteousness, Rev 3:18; and with all thy getting get understanding; another name for Christ; see Pro 8:14; Or, "along with all thy getting" (t), or "above all"; let not Christ be wanting; he is the one thing needful, the good and better part and portion, which, if missing, all other substance signifies little: or part with all for this pearl of great price, Wisdom, and prefer it to all worldly substance; look upon all but dross in comparison of Christ and the knowledge of him: all other gettings or substance are only for the body, this for the soul, and the eternal welfare of it; they are only for a time, this for eternity; they are not satisfying, but, having this, a soul has enough, has all things; Christ being his, all things are his; he possesses all things, and all other things are not blessings without him. (q) "principium sapientiae", Montanus, Mercerus, Gejerus. (r) "Principium sapientiae est hoc, comparas sapientiam", Michaelis; "quae est caput sapientiae eam acquire", &c. Junius & Tremellius. (s) "eme sapientiam", Pagninus, Cocceius. (t) "in omne possessione tua", V. L. "in omne acquisitione tua", Montanus; "prae universis quae possides", Tigurine version, Vatablus.

A brother asked a hermit, ‘Abba, look here, I ask my elders questions, and they talk to me for the good of my soul, and I remember nothing they say. Is it any use asking questions when I gain nothing by it? I am deeply sinful.’ There were two empty vessels nearby. The hermit said, ‘Take one of those vessels and put oil in it, rinse it, pour out the oil, and bring the vessel back.’ He did so. He said, ‘Do it again.’ He did so. After he had done it several times, the hermit said, ‘Now, take both vessels and see which is the cleaner.’ He answered, ‘The one into which I put oil.’ The hermit said, ‘It’s the same for the one who asks questions. Although you remember nothing that you have heard, your soul will be cleaner than that of someone who never even asks questions.’

And in all your possessions acquire prudence. In all the good things you possess, remember to act wisely, or in all your possessions acquire prudence. Contemn all the earthly possessions you hold; provided you acquire wisdom. This is what Solomon himself did, when given the choice, he placed love of wisdom before all things (1 Kings III); and in the Gospel, he who sought the precious pearl, having found it, sold all he had and bought it (Matthew XIII).

To an earnest call for attention to his teachings, the writer adds a commendation of wisdom, preceded and enforced by the counsels of his father and teacher. To this he adds a caution (against the devices of the wicked), and a series of exhortations to docility, integrity, and uprightness. (Pro. 4:1-27) (Compare Pro 1:8). to know--in order to know. doctrine--the matter of learning (Pro 1:5), such as he had received (Lam 3:1).

(Compare Job 28:28). getting--or possession; a desire for wisdom is wise.

Referring to Pro 4:5, the father further explains that wisdom begins with the striving after it, and that this striving is itself its fundamental beginning: 7 The beginning of wisdom is "Get wisdom," And with [um, at the price of] all thou hast gotten get understanding, 8 Esteem her, so shall she lift thee up; She will bring thee honour if thou dost embrace her. 9 She will put on thine head a graceful garland, She will bestow upon thee a glorious diadem. In the motto of the book, Pro 1:7, the author would say that the fear of Jahve is that from which all wisdom takes its origin. יראת יהוה (Pro 1:7) is the subject, and as such it stands foremost. Here he means to say what the beginning of wisdom consists in. ראשׁית חכמה is the subject, and stands forth as such. The predicate may also be read קנה־חכמה (= קנות), after Pro 16:16. The beginning of wisdom is (consists in) the getting of wisdom; but the imperative קנה, which also Aq., Sym., Theod. (κτῆσαι), Jerome, Syr., Targ. express (the lxx leaves Pro 4:7 untranslated), is supported by 7b. Hitzig, after Mercier, De Dieu, and Dderlein, translates the verse thus: "the highest thing is wisdom; get wisdom," which Zckler approves of; but the reasons which determine him to this rendering are subtleties: if the author had wished himself to be so understood, he ought at least to have written the words ראשׁית החכמה. But ראשׁית חכמה is a genitive of relation, as is to be expected from the relativity of the idea ראשׁית, and his intention is to say that the beginning of wisdom consists in the proposition קנה חכמה (cf. the similar formula, Ecc 12:13); this proposition is truly the lapis philosophorum, it contains all that is necessary in order to becoming wise. Therefore the Greek σοφία called itself modestly φιλοσοφία; for ἀρχὴ σὐτῆς the Book of Wisdom has, Pro 6:18, ἡ ἀληθεστάτη παιδείας ἐπιθυμία. In 7b the proposition is expressed which contains the specificum helping to wisdom. The בּ denotes price: give all for wisdom (Mat 13:46, Mat 13:44); no price is too high, no sacrifice too great for it.