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This chapter is one of the most excellent in all this book, both for argument to persuade us to be religious and for directions therein. I. We must be constant to our duty because that is the way to be happy (Pro 3:1-4). II. We must live a life of dependence upon God because that is the way to be safe (Pro 3:5). III. We must keep up the fear of God because that is the way to be healthful (Pro 3:7, Pro 3:8). IV. We must serve God with our estates because that is the way to be rich (Pro 3:9, Pro 3:10). V. We must hear afflictions well because that is the way to get good by them (Pro 3:11, Pro 3:12). VI. We must take pains to obtain wisdom because that is the way to gain her, and to gain by her (Pro 3:13-20). VII. We must always govern ourselves by the rules of wisdom, of right reason and religion, because that is the way to be always easy (Pro 3:21-26). VIII. We must do all the good we can, and no hurt, to our neighbours, because according as men are just or unjust, charitable or uncharitable, humble or haughty, accordingly they shall receive of God (Pro 3:27-35). From all this it appears what a tendency religion has to make men both blessed and blessings.

INTRODUCTION TO PROVERBS 3 In this chapter, Wisdom, or Christ, delivers out some fresh lessons and instructions to his children; as not to forget his doctrine, but heartily attend to his precepts and ordinances, seeing these are the means of lengthening out their days, and of enjoying peace, Pro 3:1; as well as had the promise of the mercy and truth of God, and the continuance of them, annexed to them; and therefore are exhorted to keep close to them, and show the greatest value and affection for them, which was the way to find favour with, and to be taken notice of by, God and man, Pro 3:3; and then he proceeds to exhort them to a hearty trust in the Lord, without dependence on themselves; and to seek direction from him in every step they took, which they might expect to have, Pro 3:5; to humility and the fear of God, and fleeing from evil, which they would find would much contribute to their health, Pro 3:7; to liberality in supporting the worship of God, and the interest of religion, which would turn to account and profit to them, Pro 3:9; to patience in bearing the chastisement of the Lord, as coming from a loving father, Pro 3:11; then follows a commendation of wisdom, and the happiness of the man possessed of it is declared, Pro 3:13; from the profit, preciousness, pleasure, and usefulness of it, Pro 3:14; and from its concern in the works of creation and providence, Pro 3:19; and from that comfort, honour, safety, and security, which come by the doctrines and instructions of Wisdom, and a steady regard to them, Pro 3:21; and the chapter is concluded with exhortations to beneficence, charity, concord, and peace with neighbours, Pro 3:27; and to shun the ways of wicked men, urged from the different state and condition of wicked men and fools, and of the just, the lowly, and wise, Pro 3:31.

My son, despise not the chastening of the Lord,.... This seems to be introduced to prevent an objection that may be made to the above promise of plenty; seeing the children of God are often afflicted in this world; even the wise and pious, and those that fear the Lord, and honour him; which is accounted for, and the reason of it given, in Pro 3:12. These words are cited in Heb 12:5, and are represented as an exhortation, spoken unto children, the children of God; by which it appears, that not any single person is meant by "my son"; and, as not here, so neither elsewhere in this book, where the same phrase is used. It is not to be limited to any son of Solomon's according to the flesh; nor to any person or persons, that applied to him for instruction, and were taught by him; nor to all the people of God in his time: but it has respect to the Jews in the times of the apostles; and even to all the children of God in all ages, who more or less endure afflictions, here called "the chastening of the Lord", because they are from him; whatever concern men or devils, or second causes, may have in them, they are originally from the Lord, either sent or suffered by him; they are indeed by his appointment, and are ordered, limited, and restrained by him, and are overruled for his glory and his people's good: they are not chastisements in a way of vindictive wrath and justice, which would be contrary to the satisfaction of Christ, the justice of God, his everlasting and unchangeable love, and to his word and oath; but they are in love; they are the chastisements of a father, in which he deals with them as with children; and uses them for the good discipline and instruction of them, as the word (r) here signifies; and therefore not to be "despised", or loathed and abhorred, as disagreeable food or physic be; or as if they were unnecessary and unprofitable, or unworthy of notice and regard; or as little, slight, and trifling things, without considering from whence they come and for what they are sent; but, on the contrary, should be regarded as useful and serviceable; see Job 5:17; neither be weary of his correction; "rebuke" or "reproof" (s); so in Heb 12:5; "when thou art rebuked of him", not in wrath and fury, but in love, as before. The same thing is meant by correction as chastening; and supposes a fault to be committed by him that is corrected, for God corrects none but for sin; and authority in the corrector, which he, as the Father of spirits, and as our covenant God and Father in Christ, has a right to do: he corrects by his Spirit, by his word, by his ministers, and by his providences, afflictive ones, which last is here meant; and it is always for good, at a proper time, and when necessary, in measure and with judgment: and of this the children should not be "weary", as grievous and intolerable; and especially should not be weary of their lives on account of it, in which sense the word is used in Gen 27:46 which has been the case of Job and others; but should bear it quietly and peaceably, and with patience, without fretting and murmuring; or should not "faint", as it is rendered in Heb 12:5; or sink under the weight, but cheerfully support under it. The two extremes, which men are apt to run into, are here guarded against; on the one hand, to make little or nothing of an affliction; to outbrave it, not to be affected with it, nor humble under the mighty hand of God; nor consider the rod, and him that has appointed it: and, on the other hand, to aggravate an affliction, as if no sorrow was like theirs, and to be quite dejected and overwhelmed with it. (r) "disciplinam", V. L. Cocceius, Schultens; "eruditionem", Junius & Tremellius. (s) "ad increpationem ejus", Tigurine version, Mercerus, Gejerus; "redargutionem ejus", Cocceius; "sub redargutione ejus", Schultens.

Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, Looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. [Proverbs 3:11-12] If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby.

And He uses the bitter and biting language of reproof in His consolations by Solomon, tacitly alluding to the love for children that characterizes His instruction: "My son, despise not thou the chastening of the Lord; nor faint when thou art rebuked of Him: for whom the Lord loveth He chasteneth, and scourgeth every son whom He receiveth;" "For a man who is a sinner escapes reproof." Consequently, therefore, the Scripture says, "Let the righteous reprove and correct me; but let not the oil of the sinner anoint my head."

[Syncletica] also said, ‘When the devil does not use the goad of poverty to tempt us, he uses wealth for the same purpose. When he cannot win by scorn and mockery, he tries praise and flattery. If he cannot win by giving health, he tries illness. If he cannot win by comfort, he tries to ruin the soul by vexations that lead us to act against our monastic vows. He inflicts severe sicknesses on people whom he wants to tempt and so makes them weak, and thereby shakes the love they feel towards God. But although the body is shattered and running a high temperature and thirsting unbearably, yet you, who endure all this, are a sinner; you should therefore remember the punishments of the next world, the everlasting fire, the torments of judgement. Then you will not fail in the sufferings of this present time, indeed you should rejoice because God has visited you. Keep saying the famous text: “The Lord hath chastened and corrected me: but he hath not given me over unto death” (Ps. 118:18). Iron is cleaned of rust by fire. If you are righteous and suffer, you grow to a higher sanctity. Gold is tested by fire. When a messenger from Satan is given to you to be a thorn in your flesh, lift up your heart, for you have received a gift like that of St Paul. If you suffer from fever and cold, remember the text of Scripture, “We went through fire and water,” and “thou broughtest us out into a place of rest” (Ps. 66:12). If you have overcome suffering, you may expect rest, provided you are following what is good. Cry aloud the prophet’s words, “I am poor and destitute and in misery” (Ps. 66:29). Threefold suffering like this shall make you perfect. He said also, “Thou hast set me at liberty when I was in trouble” (Ps. 4:1). So let this kind of self-discipline test our souls, for our enemy is always in sight.’

My son, do not despise the discipline of the Lord, nor be weary of his correction, etc. There are those who serve the Lord in prosperity, but go astray in adversity. Thus, wisdom teaches those who live well in prosperity, also to exhort them not to faint in correction, so that when weakness or poverty or human persecution comes, they do not lose the piety they seemed to preserve in tranquility.

The study of truth commended. God must be feared, honored, and trusted, and filial submission, under chastisement, exhibited. The excellence of wisdom urged and illustrated by its place in the divine counsels. Piety enforced by a contrast of the destiny of the righteous and the wicked. (Pro. 3:1-35) law [and] commandments--all divine instructions (see on Psa 119:1 and Psa 119:4). let thine heart keep--or sincerely observe (Pro 4:13; Pro 5:2).

The true intent of afflictions considered; they do not contradict the assertion of the blessed state of the pious (Job 5:17; Heb 12:5-6).

The contrast here follows. As God should not be forgotten in days of prosperity, so one should not suffer himself to be estranged from Him by days of adversity. 11 The school of Jahve, my son, despise thou not, Nor loathe thou His correction; 12 For Jahve correcteth him whom He loveth, And that as a father his son whom he loveth Vid., the original passage Job 5:17. There is not for the Book of Job a more suitable motto than this tetrastich, which expresses its fundamental thought, that there is a being chastened and tried by suffering which has as its motive the love of God, and which does not exclude sonship. (Note: Here Procop. rightly distinguishes between παιδεία and τιμωρία.) One may say that Pro 3:11 expresses the problem of the Book of Job, and Pro 3:12 its solution. מוּסר, παιδεία, we have translated "school," for יסּר, παιδεύειν, means in reality to take one into school. Ahndung [punishment] or Rge [reproof] is the German word which most corresponds to the Hebr. תּוכחה or תּוכחת. קוּץ ב (whence here the prohibitive תּקץ with אל) means to experience loathing (disgust) at anything, or aversion (vexation) toward anything. The lxx (cited Heb 12:5.), μηδὲ ἐκλύου, nor be faint-hearted, which joins in to the general thought, that we should not be frightened away from God, or let ourselves be estranged from Him by the attitude of anger in which He appears in His determination to inflict suffering. In 12a the accentuation leaves it undefined whether יהוה as subject belongs to the relative or to the principal clause; the traditional succession of accents, certified also by Ben Bileam, is כי את אשׁר יאהב יהוה, for this passage belongs to the few in which more than three servants (viz., Mahpach, Mercha, and three Munachs) go before the Athnach. (Note: Vid., Torath Emeth, p. 19; Accentuationssystem, vi. 6; the differences between Ben-Asher and Ben-Naphtali in the Appendixes to Biblia Rabbinica; Dachselt's Biblia Accentuata, and Pinner's Prospectus, p. 91 (Odessa, 1845).) The further peculiarity is here to be observed, that את, although without the Makkeph, retains its Segol, besides here only in Psa 47:5; Psa 60:2. 12b is to be interpreted thus (cf. Pro 9:5): "and (that) as a father the son, whom he loves." The ו is explanatory, as Sa1 28:3 (Gesenius, 155, 1a), and ירצה (which one may supplement by אתו or בּו) is a defining clause having the force of a clause with אשׁר. The translation et ut pater qui filio bene cupit, is syntactically (cf. Isa 40:11) and accentually (vid., 13b) not less admissible, but translating "and as a father he holds his son dear," or with Hitzig (after Jer 31:10, a passage not quite syntactically the same), "and holds him dear, as a father his son" (which Zckler without syntactical authority prefers on account of the 2nd modus, cf. e.g., Psa 51:18), does not seem a right parallel clause, since the giving of correction is the chief point, and the love only the accompanying consideration (Pro 13:24). According to our interpretation, יוכיח is to be carried forward in the mind from 12a. The lxx find the parallel word in יכאב, for they translate μαστιγοῖ δὲ πάντα υἱὸν, ὃν παραδέχεται, and thus have read יכאב or ויכאב.