Proverbs 2:6-9
“For the LORD giveth wisdom: out of his mouth cometh knowledge and understanding. 7 He layeth up sound wisdom for the righteous: he is a buckler to them that walk uprightly. 8 He keepeth the paths of judgment, and preserveth the way of his saints. 9 Then shalt thou understand righteousness, and judgment, and equity; yea, every good path.”
Verse six seems to be the continuation of the thought started in the first five verses.
Solomon is saying “if you listen to me and seek the wisdom of God, you will find treasure – treasure that is found in the fear and knowledge of the Lord. But the crucial connection is “incline thine ear unto wisdom, [and] apply thine heart to understanding.”
Listening
One of the hardest things for a child to do is listen to the widom of an elder. If you are a parent, or play one on T.V., then you know that teenagers are the worst offenders. Believe it or not, teens know everything. They have no desire to listen to instruction, especially if if goes against the grain of their vast experience.
But Solomon wants his son to understand that in order to grow in wisdom and understanding, especially without having to suffer needlessly, he needs to listen. And if he will listen to the Lord, wisdom and understanding will come from “out of his mouth.”
Access Granted
The Hebrew word that is translated in verse 7 as “layeth up” is tsaphan (Strong’s H6845).The idea is of something that is hidden, secret, inaccessible, and guarded. This means that true wisdom from God is not accessable by worldy or fleshly means. It can’t be mined or extracted from the soil of life. It hast to be heard.
An attentive, listening ear is all that is required to gain access to the secret treasures of the Almighty. They can’t be bought. They can’t be bargained for. They come at the expense of time and humilty.
Next Level
Much like the video games children (and too many adults with nothing better to do) play, where each level unlocked provides tools to succeed on the journey to the next, the storehouse of God’s wisdom provides what we need for the journey ahead.
Notice how that when accessed, God provides three things: a buckler (shield), divine protection, and understanding. He watches over our paths and gives us invaluable insight into the working of life. But He also give us a “buckler,” a shield, a piece of armour.
What most young people, and adults, fail to realize is that danger lurks aroung the corner. And no matter how straight God makes our path, He still wants us to bear a shield. His wisdom is a strong defense against the arrows and spears of the enemy.
The Buckler
Interestingly, though, the KJV translators used the the word buckler instead of shield. Why? Maybe it’s because a buckler is more than just a static, defensive piece of armor. A buckler was also a weapon. Bucklers were smaller shields which could be used not only to deflect the enemies blows, but could also be used as a “steel fist.”
Never forget that the same shield of faith (Ephesians 6:16) which can “quench the firey darts of the wicked” can also be used to fight back. The tools God gives those who listen to Him will not only protect us, but will enable us to advance.
(originally published 4/09/12)



A Difficult Thought
Proverbs 26:10
This proverb is a challenging one because of how many different ways it could be translated. As a matter of fact, practically every scholarly commentary admits the Hebrew in this proverb is difficult to interpret. That is why I am going to quote several of them before I leave my final thought for you.
Spence-Jones (The Pulpit Commentary)
Few passages have given greater difficulty than this verse; almost every word has been differently explained. The Authorized Version is, The great God that formed all things both rewardeth the fool, and rewardeth transgressors; Revised Version, As an archer (Job 16:13) that woundeth all, so is he that hireth the fool and he that hireth them that pass by. At first sight one would hardly suppose that these could be versions of the same passage. [1]
Garrett (The New American Commentary)
The Hebrew of v. 10 is almost unintelligible and thus subject to numerous interpretations, all of which are hypothetical. As the NIV has it, the verse reaffirms that one should not commit important tasks to fools (as in v. 6). Notwithstanding all the difficulties of the text, that does seem to be the main point.[2]
Friedrich and Delitzsch (Commentary on the Old Testament)
All that we have hitherto read is surpassed in obscurity by this proverb, which is here connected because of the resemblance of ושכר to שכור. We translate it thus, vocalizing differently only one word:
Much bringeth forth from itself all; But the reward and the hirer of the fool pass away.[3]
Matthew Henry
Our translation [KJV] gives this verse a different reading in the text and in the margin; and accordingly it expresses either, 1. The equity of a good God. The Master, or Lord (so Rab signifies), or, as we read it, The great God that formed all things at first, and still governs them in infinite wisdom, renders to every man according to his work. … Or, 2. The iniquity of a bad prince (so the margin reads it): A great man grieves all, and he hires the fool; he hires also the transgressors. When a wicked man gets power in his hand, by himself, and by the fools and knaves whom he employs under him, whom he hires and chooses to make use of, he grieves all who are under him and is vexatious to them. We should therefore pray for kings and all in authority, that, under them, our lives may be quiet and peaceable.[4]
Anthony Baker (Proverbial Thought)
So, here is what I think. Feel free to quote me 200 years from now.
A man is a fool when he employs a fool to complete a task. However, the biggest fool is one who thinks God, the Almighty Archer, will miss the target when He holds the wicked accountable.
We are always under His watchful eye, but the fool is never out of His “sights.”
[1] H. D. M. Spence-Jones, ed., Proverbs, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 500.
[2] Duane A. Garrett, Proverbs, Ecclesiastes, Song of Songs, vol. 14, The New American Commentary (Nashville: Broadman & Holman Publishers, 1993), 213.
[3] Carl Friedrich Keil and Franz Delitzsch, Commentary on the Old Testament, vol. 6 (Peabody, MA: Hendrickson, 1996), 387.
[4] Matthew Henry, Matthew Henry’s Commentary on the Whole Bible: Complete and Unabridged in One Volume (Peabody: Hendrickson, 1994).
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