The Characteristics of a Wise Man.
I. He will hear. He shows that he values what he has already attained by giving heed to those who are able to add to his knowledge. Those who know the most are the most open to receive fresh knowledge. II. The necessary consequence of this willingness to hear is a growth in knowledge. The wise man “will increase learning.” There is an absolute promise in connection with spiritual wisdom. “Whosoever hath, to him shall be given, and whomsoever hath not, from him shall be taken even that which he seemeth to have” (Luke viii. 18). He who has wisdom to give heed shall have his wisdom increased by giving heed. To those who are willing to hear, that what was once dark and difficult becomes clear and plain. They “understand a proverb and the interpretation; the words of the wise and their dark sayings.” This hearing implies more than a mere reception of sound. It includes a desire to translate precepts into deeds. Many who can understand the grammatical construction and literal meaning of the Divine oracles cannot apprehend their spiritual signification because they do not desire to submit to their guidance. This was the condition of many of the Scribes and Pharisees in the days of our Lord. They saw and yet were blind (Matt. xiii. 13; John ix. 39). “If any man will do his will, he shall know of the doctrine,” etc. (John vii. 17). III. This growth in knowledge gives a man a guide for his own life and enables him to guide others. (For “wise counsels,” see [Critical Notes]). Such a man will not sound all the mysteries of life or of God, but enough will be made plain to give him a compass by which to steer; and he will be able to lead others. A diligent pupil will by-and-by be fit for a teacher. How fully was the truth of these verses exemplified in the history of the Apostles. What dull pupils they were at first, and even until after their Master’s resurrection. (Luke xxiv. 25.) But their willingness to be disciples—learners—fitted them at length to “go and teach all nations.” (Matt. xxviii. 19.) Continuing in Christ’s Word, they came to “know the truth,” according to His promise. (John viii. 31.)
outlines and suggestive comments.
Verse 5. True wisdom is never stationary, but always progressive; because it secures the ground behind it as a basis for further advances. “He who is not adding is wasting; he who is not increasing knowledge is losing from it,” says Rabbi Hillel.—Fausset.
As long ago as the time of Melanchthon it was recognized as a significant fact that wisdom claims as her hearers and pupils, not only the simple, the young, and the untaught, but those who are already advanced in the knowledge of the truth, the wise and experienced. It is indeed Divine wisdom in regard to which these assertions are made, and it is precisely as it is within the department of the New Testament with the duty of faith, and of growth in believing knowledge, which duty in no stage of the Christian life in this world ever loses its validity and its binding power. Compare Luke xvii. 5; Eph. iv. 15, 16; Col. i. 11; ii. 19; 2 Thess. i. 3; 2 Pet. iii. 18.—Lange’s Commentary.
Verse 6. If the law be dark to any, the fault is not in the lawgiver, but in those that should better understand it.—Trapp.
The sayings of the wise are but words (two or three words), and it is their shortness that maketh them to be dark. Now, David said: “I will incline mine ear unto a parable”—there is his study to understand; “I will open my dark saying upon the harp”—there is the interpretation. It is not David, but He who came from David, that there is spoken of, and who, despising inanimate instruments, having made this world and the little world man, and by His Holy Spirit having compacted his soul and body, doth praise the Lord by an instrument of many voices, and to this instrument man doth sing the knowledge of His truth. Wherefore to understand the words of His wise prophets and penmen, we must go to Him.—Jermin.
main homiletics of the paragraph.—Verses 7–9.
The Root of True Knowledge and the Means of Its Attainment.
When the husbandman comes to examine a fruit-tree, he disregards everything in the way of leaf and branch; if he does not also find evidence of fruit in the appointed season, he considers that the end of the planting is not attained. God, the great Husbandman, here declares that all human wisdom and intelligence avail nothing unless they have for their basis that fear of Him which enables a man to attain the end for which he was created. I. The fear of the Lord springs 1. from a practical recognition of His existence. God, to the vast majority of mankind, is but a name; they no more recognize the personality and moral character of the Divine Father than they recognize a personality and moral attributes in the wind or the sunlight. He has no influence upon their hearts; to them, practically, there is no God. There is no fear of God before their eyes, because there is no God. 2. From an experimental knowledge of His kindness. The mightiest being cannot be reverenced for his power; that may produce the “fear which hath torment,” but not the “reverence and godly fear” which leads to willing obedience. When a king’s character is such that his subjects taste of his kindness and feed upon his bounty, it begets a reverence which makes them fear to break his law. The “fear of the Lord” is synonymous with heart-religion, and must be born of a personal experience of Divine mercy. This fear says, “O taste and see that the Lord is good: blessed is the man that trusteth in Him” (Psa. xxxiv. 8). II. The means by which this beginning of knowledge ought to be attained. The rule in creatures below man is, that they instruct their offspring as soon as they are capable of instruction. The eagle teaches her young to fly: she “stirreth up her nest, fluttereth over her young, spreadeth about her wings, taketh them, beareth them on her wings.” (Deut. xxxii. 11.) And this is what God expects every parent to do in a moral sense. A child ought to get his first ideas of God from his parent, and his father’s and mother’s love ought to be the stepping-stones by which he rises to apprehend the love of his Father in heaven. This exhortation takes for granted that the parents will be possessors of this true knowledge, and will impart it to their children. III. The reason given to the young for receiving and retaining parental instruction. The coronet on the brow of the noble proclaims his place in society—sets forth his high position. The necklace of pearls on the young and beautiful maiden proclaims the wealth of the wearer, and adds to her attractiveness. So the obedience of a good son to a true father proclaims him to belong to the noble in spirit—sets a crown upon his character. And a daughter’s reverential love for a good mother is a true indication of moral wealth. That mother’s words, treasured in the memory and translated into life, are so many precious pearls of soul-adornment, and are in the sight of God of great price.