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Solomon, having foretold the destruction of those who are obstinate in their impiety, in this chapter applies himself to those who are willing to be taught; and, I. He shows them that, if they would diligently use the means of knowledge and grace, they should obtain of God the knowledge and grace which they seek (Pro 2:1-9). II. He shows them of what unspeakable advantage it would be to them. 1. It would preserve them from the snares of evil men (Pro 2:10-15) and of evil women (Pro 2:16-19). 2. It would direct them into, and keep them in, the way of good men (Pro 2:20-22. So that in this chapter we are taught both how to get wisdom and how to use it when we have it, that we may neither seek it, nor receive it in vain.

INTRODUCTION TO PROVERBS 2 This chapter directs to the means of attaining to the knowledge of divine things, and shows the profit and advantage arising from thence. The means are, embracing the doctrines of the Gospel, and retaining in memory and affection the ordinances of it, Pro 2:1; and an inclination of the ear and an application of the heart to the knowledge of these things, Pro 2:2. An earnest and importunate desire, expressed by prayer, after the same, Pro 2:3; and a diligent and unwearied search for them, as for silver and hid treasure, Pro 2:4. The advantages are, that such shall attain to the fear and knowledge of God; which may be concluded from these being the gift of God to his people, and from their being laid up for them, whom he carefully keeps and preserves, Pro 2:5; and not only so, but such learn to do that which is just and right among men, Pro 2:9. And, besides, such is the nature of divine wisdom, that, when it has once got a place in the heart and in the affections, it will be a means of preserving both from the ways of evil men, Pro 2:10; who are described, Pro 2:13. And from the evil woman, whose character is given, Pro 2:16; whose vicious course of life, and the ways she leads persons into, are represented as very dangerous, Pro 2:18. And, on the contrary, such is the usefulness of true wisdom, that it leads into the way of good men, who will be happy and safe, when the wicked shall be destroyed, Pro 2:20.

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.

Students of these revered writings should be advised not only to learn the kinds of expressions in the holy Scriptures, to notice carefully how they are customarily expressed there, and to remember them but also to pray that they may understand them, and this is chiefly and especially necessary. Indeed, in these books which they are studying earnestly, they read that “the Lord gives wisdom; and out of his mouth comes prudence and knowledge.” It is from him that they have received that zeal for study, if it is endowed with piety.

For the Lord gives wisdom. This verse refers to what was said above: For if you call out for wisdom, and so on, until it says: And you will find the knowledge of God. For wisdom, that is, the Lord, is to be invoked to receive wisdom, because wisdom cannot be possessed by us ourselves, but is given by the Lord. Let Pelagius be silent, refuted by the Apostle who says: For what do you have that you did not receive? (1 Cor. IV). And James the Apostle: If anyone lacks wisdom, let him ask of God (James I).

And from his mouth comes wisdom and understanding. In this verse, that ineffable and coeternal wisdom born of God the Father may be understood, of which it is elsewhere said: I came forth from the mouth of the Most High, the firstborn (Eccli. XXIV). The mouth of the Lord can also be understood in his saints, whence it is often said in the prophets, Because the mouth of the Lord has spoken; And from his mouth comes knowledge and understanding, which unless he himself sanctifies the human mouth, unless he graciously makes it his own, no one can speak perfect wisdom.

Men are invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described. (Pro. 2:1-22) Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God. hide . . . with thee--lay up in store (compare Pro 7:1).

For--God is ready (Jam 1:5; Jam 4:8). out of his mouth--by revelation from Him.

The first אם, with that which it introduces, Pro 2:1, Pro 2:2, is to be interpreted as an exclamation, "O that!" (O si), and then as an optative, as Psa 81:9; Psa 139:19. אז ...כּי, Pro 2:3-5, with the inserted connecting clauses, would then be confirmatory, "for then." But since this poet loves to unfold one and the same thought in ever new forms, one has perhaps to begin the conditional premisses with Pro 2:1, and to regard כּי אם as a new commencement. Hitzig takes this כי אם in the sense of imo: "much more if thou goest to meet her, e.g., by curious inquiry, not merely permittest her quietly to come to thee." אם would then preserve its conditional meaning; and כּי as in Job 31:18; Psa 130:4, since it implies an intentional negative, would receive the meaning of imo. But the sentences ranged together with אם are too closely related in meaning to admit such a negative between them. כּי will thus be confirmatory, not mediately, but immediately; it is the "for = yes" of confirmation of the preceding conditions, and takes them up again (Ewald, 356, b, cf. 330 b) after the form of the conditional clause was given up. The צפן, which in Pro 1:11, Pro 1:18, is the synonym of צפה, speculari, presents itself here, 1b, 7a, as the synonym of טמן, whence מטמנים, synon. of צפוּנים, recondita; the group of sounds, צף, צם, טם (cf. also דף, in Arab. dafan, whence dafynat, treasure), express shades of the root representation of pressing together. The inf. of the conclusion להקשׁיב, to incline (Gr. Venet. ὡς ἀκροῷτο), is followed by the accus. of the object אזנך, thine ear, for הקשׁיב properly means to stiffen (not to purge, as Schultens, nor to sharpen, as Gesenius thinks); cf. under Psa 10:17. With חכמה are interchanged בּינה, which properly means that which is distinguished or separated, and תּבוּנה, which means the distinguishing, separating, appellations of the capacity of distinguishing in definite cases and in general; but it does not represent this as a faculty of the soul, but as a divine power which communicates itself as the gift of God (charisma).