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Commentary on Proverbs 3 verses 13–20
Solomon had pressed us earnestly to seek diligently for wisdom (Pro 2:1, etc.), and had assured us that we should succeed in our sincere and constant pursuits. But the question is, What shall we get by it when we have found it? Prospect of advantage is the spring and spur of industry; he therefore shows us how much it will be to our profit, laying this down for an unquestionable truth, Happy is the man that findeth wisdom, that true wisdom which consists in the knowledge and love of God, and an entire conformity to all the intentions of his truths, providences, and laws. Now observe,
I. What it is to find wisdom so as to be made happy by it.
1.We must get it. He is the happy man who, having found it, makes it his own, gets both an interest in it and the possession of it, who draws out understanding (so the word it), that is, (1.) Who derives it from God. Having it not in himself, he draws it with the bucket of prayer from the fountain of all wisdom, who gives liberally. (2.) Who takes pains for it, as he does who draws ore out of the mine. It if do not come easily, we must put the more strength to draw it. (3.) Who improves in it, who, having some understanding, draws it out by growing in knowledge and making five talents ten. (4.) Who does good with it, who draws out from the stock he has, as wine from the vessel, and communicates to others, for their instruction, things new and old. That is well got, and to good purpose, that is thus used to good purpose.
2.We must trade for it. We read here of the merchandise of wisdom, which intimates, (1.) That we must make it our business, and not a by-business, as the merchant bestows the main of his thoughts and time upon his merchandise. (2.) That we must venture all in it, as a stock in trade, and be willing to part with all for it. This is that pearl of great price which, when we have found it, we must willingly sell all for the purchase of, Mat 13:45, Mat 13:46. Buy the truth, (Pro 23:23); he does not say at what rate, because we must buy it at any rate rather than miss it.
3.We must lay hold on it as we lay hold on a good bargain when it is offered to us, which we do the more carefully if there be danger of having it taken out of our hands. We must apprehend with all our might, and put forth our utmost vigour in the pursuit of it, lay hold on all occasions to improve in it, and catch at the least of its dictates.
4.We must retain it. It is not enough to lay hold on wisdom, but we must keep our hold, hold it fast, with a resolution never to let it go, but to persevere in the ways of wisdom to the end. We must sustain it (so some read it), must embrace it with all our might, as we do that which we would sustain. We must do all we can to support the declining interests of religion in the places where we live.
II. What the happiness of those is who do find it.
1.It is a transcendent happiness, more than can be found in the wealth of this world, if we had ever so much of it, Pro 3:14, Pro 3:15. It is not only a surer, but a more gainful merchandise to trade for wisdom, for Christ, and grace, and spiritual blessings, than for silver, and gold, and rubies. Suppose a man to have got these in abundance, nay, to have all the things he can desire of this world (and who is it that ever had?), yet, (1.) All this would not purchase heavenly wisdom; no, it would utterly be contemned; it cannot be gotten for gold, Job 28:15, etc. (2.) All this would not countervail the want of heavenly wisdom nor be the ransom of a soul lost by its own folly. (3.) All this would not make a man half so happy, no, not in this world, as those are who have true wisdom, though they have none of all these things. (4.) Heavenly wisdom will procure that for us, and secure that to us, which silver, and gold, and rubies, will not be the purchase of.
2.It is a true happiness; for it is inclusive of, and equivalent to, all those things which are supposed to make men happy, Pro 3:16, Pro 3:17. Wisdom is here represented as a bright and bountiful queen, reaching forth gifts to her faithful and loving subjects, and offering them to all that will submit to her government. (1.) Is length of days a blessing? Yes, the most valuable; life includes all good, and therefore she offers that in her right hand. Religion puts us into the best methods of prolonging life, entitles us to the promises of it, and, though our days on earth should be no more than our neighbour's, yet it will secure to us everlasting life in a better world. (2.) Are riches and honour accounted blessings? They are so, and them she reaches out with her left hand. For, as she is ready to embrace those that submit to her with both arms, so she is ready to give out to them with both hands. They shall have the wealth of this world as far as Infinite Wisdom sees good for them; while the true riches, by which men are rich towards God, are secured to them. Nor is there any honour, by birth or preferment, comparable to that which attends religion; it makes the righteous more excellent than his neighbour, recommends men to God, commands respect and veneration with all the sober part of mankind, and will in the other world make those that are now buried in obscurity to shine forth as the sun. (3.) Is pleasure courted as much as any thing? It is so, and it is certain that true piety has in it the greatest true pleasure. Her ways are ways of pleasantness; the ways in which she has directed us to walk are such as we shall find abundance of delight and satisfaction in. All the enjoyments and entertainments of sense are not comparable to the pleasure which gracious souls have in communion with God and doing good. That which is the only right way to bring us to our journey's end we must walk in, fair or foul, pleasant or unpleasant; but the way of religion, as it is the right way, so it is a pleasant way; it is smooth and clean, and strewed with roses: All her paths are peace. There is not only peace in the end, but peace in the way; not only in the way of religion in general, but in the particular paths of that way, in all her paths, all the several acts, instances, and duties of it. One does not embitter what the other sweetens, as it is with the allays of this world; but they are all peace, not only sweet, but safe. The saints enter into peace on this side heaven, and enjoy a present sabbatism.
3.It is the happiness of paradise (Pro 3:18): She is a tree of life. True grace is that to the soul which the tree of life would have been, from which our first parents were shut out for eating of the forbidden tree. It is a seed of immortality, a well of living waters, springing up to life eternal. It is an earnest of the New Jerusalem, in the midst of which is the tree of life, Rev 22:2; Rev 2:7. Those that feed and feast on this heavenly wisdom shall not only be cured by it of every fatal malady, but shall find an antidote against age and death; they shall eat and live for ever.
4.It is a participation of the happiness of God himself, for wisdom is his everlasting glory and blessedness, Pro 3:19, Pro 3:20. This should make us in love with the wisdom and understanding which God gives, that the Lord by wisdom founded the earth, so that it cannot be removed, nor can ever fail of answering all the ends of its creation, to which it is admirably and unexceptionably fitted. By understanding he has likewise established the heavens and directed all the motions of them in the best manner. The heavenly bodies are vast, yet there is no flaw in them - numerous, yet no disorder in them - the motion rapid, yet no wear or tear; the depths of the sea are broken up, and thence come the waters beneath the firmament, and the clouds drop down the dews, the waters from above the firmament, and all this by the divine wisdom and knowledge; therefore happy is the man that finds wisdom, for he will thereby be thoroughly furnished for every good word and work. Christ is that Wisdom, by whom the worlds were made and still consist; happy therefore are those to whom he is made of God wisdom, for he has wherewithal to make good all the foregoing promises of long life, riches, and honour; for all the wealth of heaven, earth, and seas, is his.
These things must be understood to be said figuratively; for Christ himself is called “the tree of life.” Just as by other things Christ is disclosed to be priest and victim and altar, and one understanding is not prevented by the other, and in their own passages each thing is perceived figuratively concerning him, so also now in the figures of mysteries a diversity of roles taken from one and the same thing will not get in our way.
I turn to the most wise Solomon as a witness when he said about wisdom, “The tree of life is for all who embrace it.” Therefore, if “wisdom is the tree of life,” without a doubt, there is another tree of prudence, another of knowledge and another of justice. For logically it is not said that only wisdom, of all the virtues, was worthy to be called “the tree of life” but that the other virtues by no means received names of a similar sort. Therefore, “the trees of the field will give their fruit.”
It is just this needful bread that seems to me to be otherwise termed in Scripture a “tree of life.” If a person stretches his hand to it and takes of it, he will live forever. And under a third name this tree is termed “wisdom of God.” In Solomon’s words: “She is a tree of life to all that take hold of her, and to those that lean on her as on the Lord she is safe.
In the book of Genesis, where the lawgiver depicts the paradise planted by God, we are shown that every tree is fair to look upon and good for food. It is also stated that there stands in the midst of the garden a tree of life and a tree of the knowledge of good and evil. Next, [we are told] that the garden is watered by a stream that divides into four heads. The prophet Solomon teaches us what this tree of life is in his exhortation concerning wisdom: “She is a tree of life to all them that lay hold upon her and lean upon her.” This tree then is living; and not only living, but, furthermore, guided by reason. Guided by reason, that is, in so far as to yield fruit, and not casually nor unseasonably, but in its own season. And this tree is planted beside the rills of water in the domain of the kingdom of God, that is, of course, in paradise and in the place where the stream as it issues forth is divided into four heads.
Risen is the light of the kingdom, in Ephrata the city of the king. The blessing wherewith Jacob blessed, to its fulfillment came today! That tree likewise, [the tree] of life, brings hope to mortal men! Solomon’s hidden proverb had today its explanation! Today was born the child, and his name was called Wonder! For a wonder it is that God as a babe should show himself.
'He is like a tree planted near running water, that yields its fruit in due season, and whose leaves never fade.' [Psalm 1:3] There are many who interpret these words very simply to mean that just as a tree, if planted near water, will take root and grow and not wither away because it has enough moisture, so in like manner one who meditates on the law of God will derive strength and life from his meditation. This is their simple interpretation. But we shall combine spiritual things with spiritual things [1 Cor. 2:13] and read of the tree of life that was planted in Paradise, the tree of life and the tree of the knowledge of good and evil. This tree of life was planted in the Garden of Eden and in Eden there rose a river that separated into four branches [Gen 2:9]... Likewise we read in Solomon - if one accepts that book as Solomon's, for he speaks there of wisdom (Christ the power of God and the wisdom of God [1 Cor. 1:24]) then, as I was saying, where Solomon says: 'She is a tree of life to those who grasp her,' [Prov 3:18] he is speaking of wisdom. Now, if wisdom is the tree of life, Wisdom itself, indeed, is Christ. You understand now that the man who is blessed and holy is compared to this tree, that is, he is compared to Wisdom. Consequently, you see, too, that the just man, that blessed man who has not followed in the counsel of the wicked - who has not done that but has done this - is like the tree that is planted near running water. He is, in other words, like Christ, inasmuch as He 'raised us up together, and seated us together in heaven.' [Eph. 2:6] You see, then, that we shall reign together with Christ in heaven; you see, too, that because this tree has been planted in the Garden of Eden, we have all been planted there together with Him.
'He is like a tree planted near running water.' Indeed, it is from that fountainhead that all rivers take their rise. 'That yields its fruit in due season.' This tree does not yield fruit in every season, but in the proper season. This is the tree that does not yield its fruit in the present day, but in the future, that is, on the day of judgment. This is the tree that bears blossoms now, that buds forth now, and promises fruits for the future. This tree bears twofold: it produces fruit and it produces foliage. The fruit that it bears contains the meaning of Scripture; the leaves, only the words. The fruit is in the meaning; the leaves are in the words. For that reason, whoever reads Sacred Scripture, if he reads merely as the Jews read, grasps only the words. If he reads with true spiritual insight, he gathers the fruit.
'And whose leaves never fade.' The leaves of this tree are by no means useless. Even if one understands Holy Writ only as history, he has something useful for his soul. We read in the Apocalypse of John (a book which, although rejected in these regions, we ought nevertheless to know, because it is accepted and held as canonical throughout the west, and in other Phoenician provinces, and in Egypt, for the ancient churchmen, including Irenaeus, Polycarp, Dionysius, and other Roman expounders of Sacred Scripture, among whom is holy Cyprian, accept and interpret it): 'Behold, I saw a throne set up, and one Lamb and a tree alongside a river, and on both sides of the river was that tree.' [Revelation 22:1-2] This means that the tree 'was both on this side and on that side of the river. 'And this tree,' he says, 'bore fruit and was yielding its twelve fruits for the year according to each month. And it had lean's, too, and the leaves for the healing of the nations.' [Revelation 22:2]
'I saw,' he says, 'a single throne set up.' We believe in the Father, and the Son, and the Holy Spirit, that is true, and that they are a Trinity; nevertheless the kingship is one. 'I saw a single throne set lip, and I saw a single Lamb standing in the presence of the throne.' [Revelation 5:6] This refers to the Incarnation of the Savior. Scripture says: 'Behold the lamb of God, who takes away the sin of the world' [John 1:29] 'And there was a fountain of water coming forth from beneath the middle of the throne' [Revelation 22:1] Notice that it is from the midst of the throne that there issues forth a river of graces. That river does not issue forth from the throne unless the Lamb is standing before it, [Revelation 7:17] for unless we believe in the Incarnation of Christ, we do not receive those graces.
A tree, he says, one lofty tree had been set up. He did not say trees, but only one tree. If there is but one tree how can it be on both sides of the river? If he had said, I saw trees, it would have been possible for some trees to be on one side of the river and other trees on the other side. Actually, one tree is said to be on both sides of the river. One river comes forth from the throne of God - the grace of the Holy Spirit - and this grace of the Holy Spirit is found in the river of the Sacred Scriptures. This river, moreover, has two banks, the Old Testament and the New Testament, and the tree planted on both sides is Christ. During the year, this tree yields twelve fruits, one for each month, but we are unable to receive the fruits except through the apostles. If one approaches the tree through the apostles, he must receive the fruit; he gathers the fruit from the Sacred Scriptures; he grasps the divine meaning abiding within the words. If, therefore, one comes to this tree through the apostles, he gathers its fruit just as we have said. If, indeed, he cannot pluck the fruit, it is because he is still too weak; he is not yet a disciple, but belongs to the throng; he is an outsider, a stranger from the nations. Because he cannot pluck the fruit, he plucks only words, the leaves for the healing of the nations, for it is written: 'and the leaves are for the healing of the nations.' One who belongs to the nations, who is not a disciple, who is as yet only one of the crowd, gathers only leaves from the tree; he receives from Scripture plain words for a healing remedy. Briefly, then, the Scripture says: 'and the leaves of the tree are for the healing of the nations'; in other words, the leaves are medicine. Why have we digressed on the Apocalypse? Simply became of that tree 'that yields its fruit in due season, and whose leaves never fade. Whatever he does, prospers.'
What is that tree which the Lord pointed out? Solomon shows us when he says of wisdom, “She is a tree of life to all who embrace her.” If the tree of Christ’s wisdom is put into the law, showing us how circumcision should be spiritually understood and how the sabbath and the law are to be observed, then the bitter water becomes sweet. When the bitterness of the law is changed into the sweetness of spiritual understanding, then the people of God can drink.… For this reason it is certain that if one wants to drink of the letter of the law without the tree of life, that is, without the mystery of the cross, the faith of Christ or spiritual understanding, he will die because of the excessive bitterness. Paul the apostle knew this when he said, “The letter kills.” In other words, the bitter water plainly kills if it is not changed into sweetness by the Spirit. For this reason the tree is cast into the water, so that it may be turned into sweetness. It is true, brethren, the bitterness is removed from the water when the tree of the cross is joined to the sacrament of baptism.
She is a tree of life to those, etc. Just as Moses testifies that the tree of life was placed in the midst of paradise, so through the wisdom of God, namely Christ, the Church is made alive, of which even now the sacraments of flesh and blood receive the pledge of life, and in the future, it is blessed by the present vision.
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SUMMARY
Proverbs 3:18 serves as a profound encapsulation of the immeasurable benefits derived from embracing and diligently maintaining divine wisdom, which is personified throughout the chapter as a benevolent guide. This verse masterfully employs the ancient and potent metaphor of a "tree of life" to convey that wisdom is not merely an intellectual pursuit but a vibrant, sustaining, and flourishing source of vitality and true well-being. It culminates by declaring a deep, abiding happiness and blessedness for all who actively grasp and faithfully uphold their connection to this life-giving wisdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Proverbs 3:18 is rich in literary devices that enhance its message and make it memorable. The most prominent is Personification, where wisdom is portrayed as "she," an active, benevolent, and accessible entity who offers life and happiness. This makes the abstract concept of wisdom relatable and emphasizes the intimate relationship one can cultivate with it. The verse also employs a powerful Metaphor, equating wisdom with a "tree of life." This imagery evokes deep biblical and cultural associations with vitality, immortality, divine connection, and sustenance, suggesting that wisdom is the ultimate source of true, abundant, and enduring life. Furthermore, there is a clear instance of Parallelism in the verse, where the two clauses ("She is a tree of life to them that lay hold upon her" and "and happy is every one that retaineth her") convey a similar message from slightly different angles. The first clause describes wisdom's nature and the initial act of embracing her, while the second describes the ongoing action of retaining her and the resulting blessed state. This reinforces the central message through repetition and variation, creating a sense of completeness and emphasis.
THEOLOGICAL AND THEMATIC CONNECTIONS
Proverbs 3:18 profoundly connects to the broader biblical narrative of God's desire for humanity's holistic flourishing and the restoration of life lost through sin. By presenting wisdom as a "tree of life," it echoes the original divine provision for perpetual life and intimate fellowship in Eden, suggesting that true wisdom restores a measure of that lost communion and vitality. This wisdom is not merely human sagacity but divine insight, rooted fundamentally in the fear of the Lord (Proverbs 1:7). Thus, embracing wisdom is inherently an act of aligning oneself with God's perfect design for life, leading to the deep, abiding happiness and comprehensive well-being promised in the verse. This happiness is a holistic state—spiritual, emotional, relational, and even physical—that flows from living in harmony with divine truth and God's established order.
REFLECTION AND APPLICATION
Proverbs 3:18 issues a profound call to a radical re-evaluation of our life's priorities and pursuits. In a world that often chases fleeting pleasures, material possessions, or superficial achievements, this verse powerfully reminds us that true, lasting happiness, profound vitality, and genuine fulfillment are found in diligently seeking, firmly grasping, and consistently clinging to divine wisdom. To "lay hold" of wisdom means to actively pursue knowledge of God's Word, to seek His guidance through prayer and meditation, and to cultivate a discerning spirit that recognizes His truth in every situation and decision. To "retain" her means to consistently apply these truths in our daily choices, to allow wisdom to profoundly shape our character, our relationships, our responses to life's inevitable challenges, and our very worldview. This is not a one-time decision but a lifelong, active commitment, promising a rich, abundant life that is deeply rooted in God's perfect design, bringing a peace and contentment that far surpasses worldly understanding.
Questions for Reflection
FAQ
What does the "tree of life" metaphor signify in Proverbs 3:18?
Answer: The "tree of life" metaphor in Proverbs 3:18 carries profound significance, drawing directly from the foundational biblical narrative of the Garden of Eden. In Eden, the Tree of Life symbolized access to perpetual life, perfect health, and intimate, unhindered communion with God. By equating wisdom with this tree, the proverb suggests that wisdom is not merely intellectual knowledge or human sagacity but a vibrant, living source of true vitality, spiritual flourishing, and holistic well-being. It implies that embracing and living by divine wisdom leads to a life that is truly abundant, sustaining, and deeply connected to the divine source of all life. This stands in stark contrast to the path of folly, which inevitably leads to death and destruction (Proverbs 1:19).
Is the "happiness" mentioned in this verse merely a feeling or something deeper?
Answer: The "happiness" (Hebrew: ʼashrey) in Proverbs 3:18 is far more profound than a fleeting emotional state; it signifies a deep, abiding blessedness and spiritual well-being. This term frequently appears in biblical beatitudes (e.g., Psalm 1:1), referring to the fortunate, enviable state of those who are in right relationship with God and whose lives are aligned with His divine will. It encompasses a holistic sense of flourishing, peace, contentment, and security that comes from living wisely according to God's principles. It is a stable, enduring state that transcends fluctuating circumstances, rooted in the steadfast provision and unwavering presence found in God's wisdom.
CHRIST-CENTERED FULFILLMENT
Proverbs 3:18, with its profound portrayal of wisdom as a "tree of life" and the ultimate source of true happiness, finds its most complete and glorious fulfillment in the person and work of Jesus Christ. The New Testament unequivocally reveals that Christ is the very embodiment of divine wisdom, "in whom are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). He is not merely a wise teacher or a dispenser of knowledge, but the very "power of God and the wisdom of God" incarnate (1 Corinthians 1:24). Therefore, to "lay hold upon" and "retain" wisdom is, fundamentally and preeminently, to embrace and cling to Christ Himself. He declared, "I am the way, and the truth, and the life" (John 14:6), making Him the true "Tree of Life" to whom believers have eternal access through faith. The blessedness and profound happiness promised in Proverbs 3:18 are fully realized in the life of the believer who finds their identity, purpose, and eternal life in Christ, the one who gives "life, and life more abundantly" (John 10:10). Ultimately, the promise of eating from the Tree of Life in the New Jerusalem (Revelation 22:2) is a powerful testament to the eternal life and perfect communion with God made possible exclusively through Christ, the wisdom of God revealed.