Proverbs 3:1

My son, forget not my law; but let thine heart keep my commandments:

EXPOSITORY (ENGLISH BIBLE)

MacLaren's Expositions

Proverbs

THE SECRET OF WELL-BEING

Proverbs 3:1 - Proverbs 3:10.

The first ten verses of this passage form a series of five couplets, which enforce on the young various phases of goodness by their tendency to secure happiness or blessedness of various sorts. The underlying axiom is that, in a world ruled by a good Being, obedience must lead to well-being; but while that is in the general true, exceptions do occur, and good men do encounter evil times. Therefore the glowing promises of these verses are followed by two verses which deal with the explanation of good men’s afflictions, as being results and tokens of God’s fatherly love.

The first couplet is general in character. It inculcates obedience to the precepts of the teacher, and gives as reason the assurance that thereby long life and peace will be secured. True to the Old Testament conception of revelation as a law, the teacher sets obedience in the forefront. He is sure that his teaching contains the sufficient guide for conduct, and coincides with the divine will. He calls, in the first instance, for inward willing acceptance of His commandments; for it is the heart, not primarily the hands, which he desires should ‘keep’ them. The mother of all graces of conduct is the bowing of the will to divine authority. The will is the man, and where it ceases to lift itself up in self-sacrificing and self-determining rebellion, and dissolves into running waters of submission, these will flow through the life and make it pure. To obey self is sin, to obey God is righteousness. The issues of such obedience are ‘length of days . . . and peace.’

Even if we allow for the difference between the Old and the New Testaments, it remains true that a life conformed to God’s will tends to longevity, and that many forms of sin do shorten men’s days. Passion and indulged appetites eat away the very flesh, and many a man’s ‘bones are full of the sin of his youth.’ The profligate has usually ‘a short life,’ whether he succeeds in making it ‘merry’ or not.

‘Peace’ is a wide word, including all well-being. Ease-loving Orientals, especially when living in warlike times, naturally used the phrase as a shorthand expression for all good. Busy Westerns, torn by the distractions and rapid movement of modern life, echo the sigh for repose which breathes in the word. ‘There is no joy but calm,’ and the sure way to deepest peace is to give up self-will and live in obedience.

The second couplet deals with our relations to one another, and puts forward the two virtues of ‘loving-kindness and truth’-that is truth, or faithfulness-as all-inclusive. They are the two which are often jointly ascribed to God, especially in the Psalms. Our attitude to one another should be moulded in God’s to us all. The tiniest crystal has the same facets and angles as the largest. The giant hexagonal pillars of basalt, like our Scottish Staffa, are identical in form with the microscopic crystals of the same substance. God is our Pattern; goodness is likeness to Him.

These graces are to be bound about the neck, perhaps as an ornament, but more probably as a yoke by which the harnessed ox draws its burden. If we have them, they will fit us to bear one another’s burdens, and will lead to all human duties to our fellows.

These graces are also to be written on the ‘table of the heart’; that is, are to be objects of habitual meditation with aspiration. If so, they will come to sight in life. He who practises them will ‘find favour with God and man,’ for God looks with complacency on those who display the right attitude to men; and men for the most part treat us as we treat them. There are surly natures which are not won by kindness, like black tarns among the hills, that are gloomy even in sunshine, and requite evil for good; but the most of men reflect our feelings to them.

‘Good understanding’ is another result. It is ‘found’ when it is attributed to us, so that the expression substantially means that the possessors of these graces will win the reputation of being really wise, not only in the fallible judgment of men, but before the pure eyes of the all-seeing God. Really wise policy coincides with loving-kindness and truth.

The remaining couplets refer to our relations to God. The New Testament is significantly anticipated in the pre-eminence given to trust; that is, faith. Nor less significant and profound is the association of self-distrust with trust in the Lord. The two things are inseparable. They are but the under and upper sides of one thing, or like the two growths that come from a seed-one striking downwards becomes the root; one piercing upwards becomes the stalk. The double attitude of trust and distrust finds expression in acknowledging Him in all our ways; that is, ordering our conduct under a constant consciousness of His presence, in accordance with His will, and in dependence on His help.

Such a relation to God will certainly, and with no exceptions, issue in His ‘directing our paths,’ by which is meant that He will be not only our Guide, but also our Roadmaker, showing us the way and clearing obstacles from it. Calm certitude follows on willingness to accept God’s will, and whoever seeks only to go where God sends him will neither be left doubtful whither he should go, nor find his road blocked.

The fourth couplet is, in its first part, in inverted parallelism with the third; for it begins with self-distrust, and proceeds thence to ‘fear of the Lord,’ which corresponds to, and is, in fact, but one phase of, trust in Him. It is the reverent awe which has no torment, and is then purest when faith is strongest. It necessarily leads to departing from evil. Morality has its roots in religion. There is no such magnet to draw men from sin as the happy fear of God, which is likewise faith. Whoever separates devoutness from purity of life, this teacher does not. He knows nothing of religion which permits association with iniquity. Such conduct will tend to physical well-being, and in a deeper sense will secure soundness of life. Godlessness is the true sickness. He only is healthy who has a healthy, because healed, soul.

The fifth couplet appears at first as being a drop to a lower region. A regulation of the Mosaic law may strike some as out of place here. But it is to be remembered that our modern distinction of ceremonial and moral law was non-existent for Israel, and that the command has a wider application than to Jewish tithes. To ‘honour God with our substance’ is not necessarily to give it away for religious purposes, but to use it devoutly and as He approves.

Christianity has more to say about the distribution, as well as the acquisition, of wealth, than professing Christians, especially in commercial communities, practically recognise. This precept grips us tight, and is much more than a ceremonial regulation. Many causes besides the devout use of property tend to wealth in our highly artificial state of society. The world tries to get it by shrewdness, unscrupulousness, and by many other vices which are elevated to the rank of virtues; but he who honours the Lord in getting and spending will generally have as much as his true needs and regulated desires require.

Benson Commentary

Proverbs 3:1-4. My son, forget not my law — My doctrine or counsel; but let thy heart keep, &c. — By diligent meditation and hearty affection. For length of days, &c. — God will add these blessings which he hath promised to the obedient, Deuteronomy 8:18; Deuteronomy 30:20; 1 Timothy 4:8. Let not mercy and truth forsake thee — That mercy and truth, which are man’s duty. Mercy denotes all benignity, charity, and readiness to do good to others; truth, or faithfulness, respects all those duties which we owe to God or man, on the principles of justice, and to which we are laid under special obligations by the rules of it. Bind them about thy neck — Like a chain, wherewith persons were wont to adorn their necks. Write them upon the table, &c. — In thy mind and heart, in which all God’s commands are to be received and engraven. So shalt thou find favour — That is, obtain acceptance, and good understanding — Whereby to know thy duty, and to discern between good and evil; in the sight of God and man — Grace or favour with God, and that understanding which is good in his sight, that is, which is really and truly good, and which will be acknowledged as such by all truly wise and good men.

Matthew Henry's Concise Commentary

3:1-6 In the way of believing obedience to God's commandments health and peace may commonly be enjoyed; and though our days may not be long upon earth, we shall live for ever in heaven. Let not mercy and truth forsake thee; God's mercy in promising, and his truth in performing: live up to them, keep up thine interest in them, and take the comfort of them. We must trust in the Lord with all our hearts, believing he is able and wise to do what is best. Those who know themselves, find their own understandings a broken reed, which, if they lean upon, will fail. Do not design any thing but what is lawful, and beg God to direct thee in every case, though it may seem quite plain. In all our ways that prove pleasant, in which we gain our point, we must acknowledge God with thankfulness. In all our ways that prove uncomfortable, and that are hedged up with thorns, we must acknowledge him with submission. It is promised, He shall direct thy paths; so that thy way shall be safe and good, and happy at last.

Barnes' Notes on the Bible

Noticeable here is the Hebrew love of home and love of country. To "dwell in the land" is (compare Exodus 20:12; Leviticus 25:18, etc.) the highest blessing for the whole people and for individual men. contrast with it is the life of the sinner cut off from the land (not "earth") of his fathers.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 3

Pr 3:1-35. 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.

1. law [and] commandments—all divine instructions (see on [641]Ps 119:1 and [642]Ps 119:4).

let thine heart keep—or sincerely observe (Pr 4:13; 5:2).Solomon exhorteth his son to obedience, Proverbs 3:1-4. To faith, Proverbs 3:5,6, and trust in God; the benefits that they shall receive thereby, Proverbs 3:7,8. To honour God with our estates, Proverbs 3:9. The advantage in so doing, Proverbs 3:10. To patience under God’s chastisements, Proverbs 3:11. A reason for it, Proverbs 3:12. The happiness of him that findeth wisdom, Proverbs 3:13. Wisdom set out, with the benefits that attend her, Proverbs 3:14-18. The effects, Proverbs 3:19,20. Another exhortation to perform our duty, Proverbs 3:21-27. To charitableness, Proverbs 3:28. To avoid strife, Proverbs 3:29,30. Against envy, Proverbs 3:31. The misery of the wicked, and blessings of the just, Proverbs 3:32-35.

My law; my doctrine or counsel; or the law of God, which might be called his law, as the gospel is called Paul’s gospel, 2 Thessalonians 2:8, because delivered by him.

Keep my commandments, by diligent meditation and hearty affection.

Gill's Exposition of the Entire Bible

My son, forget not my law,.... Or, "doctrine" (e); the doctrine of Christ, the Gospel, and the several truths of it; which, being of the utmost moment and importance, should be kept in memory, and not let slip, or be in the least slighted and neglected; see Hebrews 2:1;

but let thine heart keep my commandments; as the ark, or chest, kept the two tables of the law put into it; it denotes a cordial affection for the commandments and ordinances of Christ, a hearty attention and obedience to them, and a constant and cheerful observance of them, flowing from love and gratitude to him, John 14:15.

(e) "doctrinae meae", Piscator, Michaelis; "institutionem meam", Schultens; "doctrinam meam", Cocceius.

Geneva Study Bible

My son, forget not my law; but let thine heart keep my commandments:

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

1. law] or, teaching, R.V. marg. This is the primary meaning of the Heb. word Torah (see Proverbs 1:8 note, Proverbs 4:2, Proverbs 7:2), which is the common designation of the Law, in its Biblical sense.

Fourth Address. Chap. Proverbs 3:1-10Be obedient to my instruction, so shalt thou live long and prosper (Proverbs 3:1-4). Trust, not in thyself, but in God (Proverbs 3:5). Seek His direction (Proverbs 3:5-8): render Him His due (Proverbs 3:9-10): and (see Proverbs 3:12, note) submit to His fatherly correction (Proverbs 3:11-12).

Pulpit Commentary

Verses 1-18. - 4. Fourth admonitory discourse. The third chapter introduces us to a group of admonitions, and the first of these (vers. 1-18) forms the fourth admonitory discourse of the teacher. To all intents and purposes this is a continuation of the discourse in the preceding chapter, for inasmuch as that described the benefits, spiritual and moral, which follow from the pursuit of Wisdom, in promoting godliness and providing safety from evil companions, so this in like manner depicts the gain flowing from Wisdom, the happiness of the man who finds Wisdom, and the favour which he meets with both with God and man. The discourse embraces exhortations to obedience (vers. 1-4), to reliance on God (vers. 5, 6) against self-sufficiency and self-dependence (vers. 7, 8), to self-sacrificing devotion to God (vers. 9, 10), to patient submission to God's afflictive dispensations (vers. 11, 12), and concludes with pointing out the happy gain of Wisdom, her incomparable value, and wherein that value consists (vers. 13-18). It is noticeable that in each case the exhortation is accompanied with a corresponding promise of reward (vers, 2, 4, 6, 8, 10), and these promises are brought forward with the view to encourage the observance of the duties recommended or enjoined. Jehovah is the central point to which all the exhortations converge. Obedience, trust, self-sacrificing devotion, submission, are successively brought forward by the teacher as due to God, and the persons in whom they are exhibited are truly happy in finding Wisdom. The transition in thought from the former to the latter part of the discourse is easy and natural. Obedience and trust are represented as bringing favour, guidance, and health - in a word, prosperity. But God is not only to be honoured in times of prosperity, but also in adversity his loving hand is to be recognized; and in this submission to his will is true wisdom. Verse 1. - My son (b'ni) serves to externally connect this discourse with the preceding. Forget not my law. This admonition bears a strong resemblance to that in Proverbs 1:8, though the terms employed are somewhat different, torah and mits'oth here occupying the place respectively of musar and torah in that passage. My law (torathi), is literally, my teaching, or doctrine, from the root yarah, "to teach." The torah is the whole body of salutary doctrine, and designates "Law" from the standpoint of teaching. Forgetting here is not So much oblivion arising from defective memory, as a wilful disregard and neglect of the admonitions of the teacher. Thine heart (libekha); Vulgate, cor; LXX., καρδία and so the sum total of the affections. Keep; yitstsor, from notsar, "to keep, or observe that which is commanded." The word is of frequent occurrence in the Proverbs, and appears about twenty-five times. My commandments (mits'othay); Vulgate, praecepta mea; LXX., τὰ ῤήματα μου; i.e. my precepts. The Hebrew verb from which it is derived means "to command, or prescribe." The law and commandments here alluded to are those which immediately follow, from ver. 3 onwards. The three main ideas combined in this verse are remembrance, affection, and obedience. Remembering the law or teaching will depend, to a large extent, on the interest felt in that law; and the admonition to "forget not" is an admonition to give "earnest heed," so that the law or teaching may be firmly fixed in the mind. In using the words, "let thy heart keep," the teacher goes to the root of the matter. There may be an historical remembrance of, or an intellectual assent to, the commandments, but these are insufficient, for the keeping of the commandments must be based on the recognition of the fact that the affections of the heart are to be employed in the service of God, the keeping of the commandments is to be a labour of love. Again, the expression, "keep my commandments," implies, of course, external conformity to their requirements: we are "to observe to do them" (Deuteronomy 8:1); but it implies, further, spiritual obedience, i.e. an obedience with which love is combined (Deuteronomy 30:20), and which arises from the inward principles of the heart being in harmony with the spirit of the commandments (see Wardlaw). Proverbs 3:1

Keil and Delitzsch Biblical Commentary on the Old Testament

With למען there commences a new section, coordinating itself with the להצּילך ("to deliver thee") of Proverbs 2:12, Proverbs 2:16, unfolding that which wisdom accomplishes as a preserver and guide:

20 So that thou walkest in the good way,

     And keepest the right paths.

21 For the upright shall inhabit the land,

     And the innocent shall remain in it.

22 But the godless are cut off out the land,

     And the faithless are rooted out of it.

Wisdom - thus the connection - will keep thee, so that thou shalt not fall under the seductions of man or of woman; keep, in order that thou... למען (from מען equals מענה, tendency, purpose) refers to the intention and object of the protecting wisdom. To the two negative designations of design there follows, as the third and last, a positive one. טובים (contrast to רעים, Proverbs 14:19) is here used in a general ethical sense: the good (Guten, not Gtigen, the kind). שׁמר, with the object of the way, may in another connection also mean to keep oneself from, cavere ab (Psalm 17:4); here it means: carefully to keep in it. The promise of Proverbs 2:21 is the same as in the Mashal Psalm 37:9, Psalm 37:11, Psalm 37:22; cf. Proverbs 10:30. ארץ is Canaan, or the land which God promised to the patriarchs, and in which He planted Israel, whom He had brought out of Egypt; not the earth, as Matthew 5:5, according to the extended, unlimited N.T. circle of vision. יוּתרוּ (Milel) is erroneously explained by Schultens: funiculis bene firmis irroborabunt in terra. The verb יתר, Arab. watar, signifies to yoke (whence יתר, a cord, rope), then intrans. to be stretched out in length, to be hanging over (vid., Fleischer on Job 30:11); whence יתר, residue, Zephaniah 2:9, and after which the lxx here renders ὑπολειφθήσονται, and Jerome permanebunt. In 22b the old translators render יסּחוּ as the fut. of the pass. נסּח, Deuteronomy 28:63; but in this case it would be ינּסחוּ. The form יסּחוּ, pointed יסּחוּ, might be the Niph. of סחח, but סחח can neither be taken as one with נסח, of the same meaning, nor with Hitzig is it to be vocalized יסּחוּ (Hoph. of נסח); nor, with Bttcher (1100, p. 453), is יסּחוּ to be regarded as a veritable fut. Niph. יסּחוּ is, as at Proverbs 15:25; Psalm 52:7, active: evellant; and this, with the subj. remaining indefinite (for which J. H. Michaelis refers to Hosea 12:9), is equivalent to evellentur. This indefinite "they" or "one" ("man"), Fleischer remarks, can even be used of God, as here and Job 7:3 - a thing which is common in Persian, where e.g., the expression rendered hominem ex pulvere fecerunt is used instead of the fuller form, which would be rendered homo a Deo ex pulvere factus est. בּוגדים bears (as בּגד proves) the primary meaning of concealed, i.e., malicious (treacherous and rapacious, Isaiah 33:1), and then faithless men.

(Note: Similar is the relation in Arab. of labbasa to libâs (לבוּשׁ); it means to make a thing unknown by covering it; whence telbı̂s, deceit, mulebbis, a falsifier.)