TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Proverbs 4:1–13. His four-level outline is real structure in the source text, so it is rendered as structure.
Here we have,
I.The invitation which Solomon gives to his children to come and receive instruction from him (Pro 4:1, Pro 4:2):
Hear, you children, the instruction of a father. That is, 1. "Let my own children, in the first place, receive and give good heed to those instructions which I set down for the use of others also." Note, Magistrates and ministers, who are entrusted with the direction of larger societies, are concerned to take a more than ordinary care for the good instruction of their own families; from this duty their public work will by no means excuse them. This charity must begin at home, though it must not end there; for he that has not his children in subjection with all gravity, and does not take pains in their good education, how shall he do his duty as he ought to the church of God? Ti1 3:4, Ti1 3:5. The children of those that are eminent for wisdom and public usefulness ought to improve in knowledge and grace in proportion to the advantages they derive from their relation to such parents. Yet it may be observed, to save both the credit and the comfort of those parents whose children do not answer the hopes that arose from their education, that Rehoboam, the son of Solomon, was far from being either one of the wisest or one of the best. We have reason to think that thousands have got more good by Solomon's proverbs than his own son did, to whom they seem to have been dedicated. 2. Let all young people, in the days of their childhood and youth, take pains to get knowledge and grace, for that is their learning age, and then their minds are formed and seasoned. He does not say, My children, but You children. We read but of one son that Solomon had of his own; but (would you think it?) he is willing to set up for a schoolmaster, and to teach other people's children! for at that age there is most hope of success; the branch is easily bent when it is young and tender. 3. Let all that would receive instruction come with the disposition of children, though they be grown persons. Let all prejudices be laid aside, and the mind be as white paper. let them be dutiful, tractable, and self-diffident, and take the word as the word of a father, which comes both with authority and with affection. We must see it coming from God as our Father in heaven, to whom we pray, from whom we expect blessings, the Father of our spirits, to whom we ought to be in subjection, that we may live. We must look upon our teachers as our fathers, who love us and seek our welfare; and therefore though the instruction carry in it reproof and correction, for so the word signifies, yet we must bid it welcome. Now, (1.) To recommend it to us, we are told, not only that it is the instruction of a father, but that it is understanding, and therefore should be welcome to intelligent creatures. Religion has reason on its side, and we are taught it by fair reasoning. It is a law indeed (Pro 4:2), but that law is founded upon doctrine, upon unquestionable principles of truth, upon good doctrine, which is not only faithful, but worthy of all acceptation. If we admit the doctrine, we cannot but submit to the law. (2.) To rivet it in us, we are directed to receive it as a gift, to attend to it with all diligence, to attend so as to know it, for otherwise we cannot do it, and not to forsake it by disowning the doctrine or disobeying the law.
II.The instructions he gives them. Observe,
1.How he came by these instructions; he had them from his parents, and teaches his children the same that they taught him, Pro 4:3, Pro 4:4. Observe,
(1.)His parents loved him, and therefore taught him: I was my father's son. David had many sons, but Solomon was his son indeed, as Isaac is called (Gen 17:19) and for the same reason, because on him the covenant was entailed. He was his father's darling, above any of his children. God had a special kindness for Solomon (the prophet called him Jedidiah, because the Lord loved him, Sa2 12:25), and for that reason David had a special kindness for him, for he was a man after God's own heart. If parents may ever love one child better than another, it must not be till it plainly appears that God does so. He was tender, and only beloved, in the sight of his mother. Surely there was a manifest reason for making such a distinction when both the parents made it. Now we see how they showed their love; they catechised him, kept him to his book, and held him to a strict discipline. Though he was a prince, and heir-apparent to the crown, yet they did not let him live at large; nay, therefore they tutored him thus. And perhaps David was the more strict with Solomon in his education because he had seen the ill effects of an undue indulgence in Adonijah, whom he had not crossed in any thing (Kg1 1:6), as also in Absalom.
(2.)What his parents taught him he teaches others. Observe,
[1.]When Solomon was grown up he not only remembered, but took a pleasure in repeating, the good lessons his parents taught him when he was a child. He did not forget them, so deep were the impressions they made upon him. He was not ashamed of them, such a high value had he for them, nor did he look upon them as the childish things, the mean things, which, when he became a man, a king, he should put away, as a disparagement to him; much less did he repeat them: as some wicked children have done, to ridicule them, and make his companions merry with them, priding himself that he had got clear from grave lessons and restraints.
[2.]Though Solomon was a wise man himself, and divinely inspired, yet, when he was to teach wisdom, he did not think it below him to quote his father and to make use of his words. Those that would learn well, and teach well, in religion, must not affect new-found notions and new-coined phrases, so as to look with contempt upon the knowledge and language of their predecessors; if we must keep to the good old way, why should we scorn the good old words? Jer 6:16.
[3.]Solomon, having been well educated by his parents, thought himself thereby obliged to give his children a good education, the same that his parents had given him; and this is one way in which we must requite our parents for the pains they took with us, even by showing piety at home, Ti1 5:4. They taught us, not only that we might learn ourselves, but that we might teach our children, the good knowledge of God, Psa 78:6. And we are false to a trust if we do not; for the sacred deposit of religious doctrine and law was lodged in our hands with a charge to transmit it pure and entire to those that shall come after us, Ti2 2:2.
[4.]Solomon enforces his exhortations with the authority of his father David, a man famous in his generation upon all accounts. Be it taken notice of, to the honour of religion, that the wisest and best men in every age have been most zealous, not only for the practice of it themselves, but for the propagating of it to others; and we should therefore continue in the things which we have learned, knowing of whom we have learned them, Ti2 3:14.
2.What these instructions were, Pro 4:4-13.
(1.)By way of precept and exhortation. David, in teaching his son, though he was a child of great capacity and quick apprehension, yet to show that he was in good earnest, and to affect his child the more with what he said, expressed himself with great warmth and importunity, and inculcated the same thing again and again. So children must be taught. Deu 6:7, Thou shalt whet them diligently upon thy children. David, though he was a man of public business, and had tutors for his son, took all this pains with him himself.
[1.]He recommends to him his Bible and his catechism, as the means, his father's words (Pro 4:4), the words of his mouth (Pro 4:5), his sayings (Pro 4:10), all the good lessons he had taught him; and perhaps he means particularly the book of Psalms, many of which were Maschils - psalms of instruction, and two of them are expressly said to be for Solomon. These, and all his other words, Solomon must have an eye to. First, He must hear and receive them (Pro 4:10), diligently attend to them, and imbibe them, as the earth drinks in the rain that comes often upon it, Heb 6:7. God thus bespeaks our attention to his word: Hear, O my son! and receive my sayings. Secondly, He must hold fast the form of sound words which his father gave him (Pro 4:4): Let thy heart retain my words; and except the word be hid in the heart, lodged in the will and affections, it will not be retained. Thirdly, He must govern himself by them: Keep my commandments, obey them, and that is the way to increase in the knowledge of them, Joh 7:17. Fourthly, He must stick to them and abide by them: "Decline not from the words of my mouth (Pro 4:5), as fearing they will be too great a check upon thee, but take fast hold of instruction (Pro 4:13), as being resolved to keep thy hold and never let it go." Those that have a good education, though they strive to shake it off, will find it hang about them a great while, and, if it do not, their case is very sad.
[2.]He recommends to him wisdom and understanding as the end to be aimed at in the use of these means; that wisdom which is the principal wisdom, get that. Quod caput est sapientia eam acquire sapientiam - Be sure to mind that branch of wisdom which is the top branch of it, and that is the fear of God, Pro 1:7. Junius and Tremellius. A principle of religion in the heart is the one thing needful; therefore, First, Get this wisdom, get this understanding, Pro 4:5. And again, "Get wisdom, and with all thy getting, get understanding, Pro 4:7. Pray for it, take pains for it, give diligence in the use of all appointed means to attain it. Wait at wisdom's gate, Pro 8:34. Get dominion over thy corruptions, which are thy follies: get possession of wise principles and the habits of wisdom. Get wisdom by experience, get it above all thy getting; be more in care and take more pains to get this than to get the wealth of this world; whatever thou forgettest, get this, reckon it a great achievement, and pursue it accordingly." True wisdom is God's gift, and yet we are here commanded to get it, because God gives it to those that labour for it; yet, after all, we must not say, Our might and the power of our hand have gotten us this wealth. Secondly, Forget her not (Pro 4:5), forsake her not (Pro 4:6), let her not go (Pro 4:13), but keep her. Those that have got this wisdom must take heed of losing it again by returning to folly: it is indeed a good part, that shall not be taken from us; but then we must take heed lest we throw it from us, as those do that forget it first, and let it slip out of their minds, and then forsake it and turn out of its good ways. That good thing which is committed to us we must keep, and not let it drop, through carelessness, nor suffer it to be forced from us, nor suffer ourselves to be wheedled out of it; never let go such a jewel. Thirdly, Love her (Pro 4:6), and embrace her (Pro 4:8), as worldly men love their wealth and set their hearts upon it. Religion should be very dear to us, dearer than any thing in this world; and, if we cannot reach to be great masters of wisdom, yet let us be true lovers of it; and what grace we have let us embrace it with a sincere affection, as those that admire its beauty. Fourthly, "Exalt her, Pro 4:8. Always keep up high thoughts of religion, and do all thou canst to bring it into reputation, and maintain the credit of it among men. Concur with God in his purpose, which is to magnify the law and make it honourable, and do what thou canst to serve that purpose." Let Wisdom's children not only justify her, but magnify her, and prefer her before that which is dearest to them in this world. In honouring those that fear the Lord, though they are low in the world, and in regarding a poor wise man, we exalt wisdom.
(2.)By way of motive and inducement thus to labour for wisdom, and submit to the guidance of it, consider,
[1.]It is the main matter, and that which ought to be the chief and continual care of every man in this life (Pro 4:7): Wisdom is the principal thing; other things which we are solicitous to get and keep are nothing to it. It is the whole of man, Ecc 12:13. It is that which recommends us to God, which beautifies the soul, which enables us to answer the end of our creation, to live to some good purpose in the world, and to get to heaven at last; and therefore it is the principal thing.
[2.]It has reason and equity on its side (Pro 4:11): "I have taught thee in the way of wisdom, and so it will be found to be at last. I have led thee, not in the crooked ways of carnal policy, which does wrong under colour of wisdom, but in right paths, agreeable to the eternal rules and reasons of good and evil." The rectitude of the divine nature appears in the rectitude of all the divine laws. Observe, David not only taught his son by good instructions, but led him both by a good example and by applying general instructions to particular cases; so that nothing was wanting on his part to make him wise.
[3.]It would be much for his own advantage: "If thou be wise and good, thou shalt be so for thyself." First, "It will be thy life, thy comfort, thy happiness; it is what thou canst not live without:" Keep my commandments and live, Pro 4:4. That of our Saviour agrees with this, If thou wilt enter into life, keep the commandments, Mat 19:17. It is upon pain of death, eternal death, and in prospect of life, eternal life, that we are required to be religious. "Receive wisdom's sayings, and the years of thy life shall be many (Pro 4:10), as many in this world as Infinite Wisdom sees fit, and in the other world thou shalt live that life the years of which shall never be numbered. Keep her therefore, whatever it cost thee, for she is thy life, Pro 4:13. All thy satisfaction will be found in this;" and a soul without true wisdom and grace is really a dead soul. Secondly, "It will be thy guard and guide, thy convoy and conductor, through all the dangers and difficulties of thy journey through this wilderness. Love wisdom, and cleave to her, and she shall preserve thee, she shall keep thee (Pro 4:6) from sin, the worst of evils, the worst of enemies; she shall keep thee from hurting thyself, and then none else can hurt thee." As we say, "Keep thy shop, and thy shop will keep thee;" so, "Keep thy wisdom, and thy wisdom will keep thee." It will keep us from straits and stumbling-blocks in the management of ourselves and our affairs, Pro 4:12. 1. That our steps be not straitened when we go, that we bring not ourselves into such straits as David was in, Sa2 24:14. Those that make God's word their rule shall walk at liberty, and be at ease in themselves. 2. That our feet do not stumble when we run. If wise and good men be put upon sudden resolves, the certain rule of God's word which they go by will keep them even then from stumbling upon any thing that may be pernicious. Integrity and uprightness will preserve us. Thirdly, "It will be thy honour and reputation (Pro 4:8): Exalt wisdom (do thou but show thy good-will to her advancement) and though she needs not thy service she will abundantly recompense it, she shall promote thee, she shall bring thee to honour." Solomon was to be a king, but his wisdom and virtue would be more his honour than his crown or purple; it was that for which all his neighbours had him so much in veneration; and no doubt, in his reign and David's, wise and good men stood fairest for preferment. However, religion will, first or last, bring all those to honour that cordially embrace her; they shall be accepted of God, respected by all wise men, owned in the great day, and shall inherit everlasting glory. This he insists on (Pro 4:9): "She shall give to thy head an ornament of grace in this world, shall recommend thee both to God and man, and in the other world a crown of glory shall she deliver to thee, a crown that shall never totter, a crown of glory that shall never wither." That is the true honour which attends religion. Nobilitas sola est atique unica virtus - Virtue is the only nobility! David having thus recommended wisdom to his son, no marvel that when God bade him ask what he would he prayed, Lord, give me a wise and an understanding heart. We should make it appear by our prayers how well we are taught.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Open up the treasury door for us, Lord, at the prayers of our supplications; let our prayers serve as our ambassador, reconciling us with your Divinity. Listen, all who are wise, pay attention, all who are learned, acquire understanding and knowledge, seeing that you are instructed and wise.
Almost all bodily excellences alter with age, and while wisdom alone increases all other functions decay. Fasting, sleeping on the ground, moving from place to place, hospitality to travelers, pleading for the poor, perseverance in standing at prayer, the visitation of the sick, manual labor to supply money for almsgiving—all acts, in short, of which the body is the medium decrease with its decay.Now there are young men and men of riper age who, by toil and ardent study, as well as by holiness of life and constant prayer to God, have obtained knowledge. I do not speak of these, or say that in them the love of wisdom is cold, for this withers in many of the old by reason of age. What I mean is that youth, as such, has to cope with the assaults of passion, and amid the allurements of vice and the tinglings of the flesh is stifled like a fire fed with wood too green and cannot develop its proper brightness. But when men have employed their youth in commendable pursuits and have meditated on the law of the Lord day and night, they learn with the lapse of time, fresh experience and wisdom come as the years go by, and so from the pursuits of the past their old age—their old age, I repeat—reaps a harvest of delight. Hence that wise man of Greece, perceiving, after the expiration of one hundred and seven years, that he was on the verge of the grave, is reported to have said that he regretted extremely having to leave life just when he was beginning to grow wise.
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Summary
Proverbs 4:5 presents a fervent paternal charge, urging the son to actively acquire and diligently retain wisdom and understanding. This verse underscores that these virtues are not passively received but necessitate intentional pursuit and unwavering adherence. It further warns against neglecting or deviating from the foundational, life-giving instructions passed down, emphasizing their critical role in shaping a righteous and flourishing life in alignment with divine principles.
Context
Literary Context
Proverbs 4:5 is strategically placed within a larger, impassioned discourse (Proverbs 1-9) where a father, serving as a conduit for divine wisdom, earnestly instructs his son. Specifically, chapter 4 functions as a powerful, personal appeal to embrace wisdom as the "principal thing" and to guard it above all else, as articulated in Proverbs 4:7. The preceding verses (Proverbs 4:1-4) establish the father's own experience of receiving this vital instruction from his parents, thereby creating a profound generational legacy of truth and guidance. This verse, therefore, is not an isolated command but an integral part of a continuous, heartfelt appeal for the son to internalize and live by guiding principles that promise life, honor, and peace. It stands in stark contrast to the perilous and destructive path of the wicked, which is vividly described later in the chapter in Proverbs 4:14-19.
Historical & Cultural Context
The book of Proverbs is a quintessential example of ancient Near Eastern wisdom literature, frequently adopting the pedagogical form of paternal instruction. In ancient Israelite society, the intergenerational transmission of moral, ethical, and theological truth, particularly from father to son, was of paramount importance. The "words of my mouth" would have carried the profound authority of both parental guidance and, implicitly, divine revelation, as the wisdom imparted was understood to originate from God Himself. Education was primarily familial and communal, deeply integrated into daily life, focusing on practical righteousness and the development of character within the covenant community. This holistic approach prepared individuals for responsible living within the established social and religious order, highlighting the urgency and weighty significance of the father's plea in this cultural milieu.
Key Themes
This verse powerfully articulates several core themes pervasive throughout the book of Proverbs. The Active Pursuit of Wisdom is paramount, emphasized by the repeated imperative "Get wisdom, get understanding," portraying wisdom not as a static concept but as a dynamic, lifelong quest requiring diligent effort. The Inseparable Nature of Wisdom and Understanding is also highlighted; while distinct in nuance, they are presented as complementary and indispensable for both discerning truth and applying it practically to life's situations. Furthermore, the theme of Steadfast Adherence to Instruction is crucial, as "forget it not" and "neither decline from the words of my mouth" underscore the necessity of continuous remembrance and unwavering obedience to the divine counsel that leads to life and blessing, as seen in Proverbs 3:1-2. This active pursuit and steadfast adherence are presented as the very foundation for a life of blessing and protection, contrasting sharply with the destructive consequences of rejecting wisdom found elsewhere in the book, such as Proverbs 1:24-32.
Exposition and Analysis
Key Word Analysis
This primitive root means "to erect" or "create," and by extension, "to procure, especially by purchase." It implies an active, intentional acquisition, often at a cost or with significant effort. In this context, it suggests that wisdom and understanding are not simply inherited or passively received but must be earnestly sought, worked for, and perhaps even "bought" through diligent study, prayer, and discipline, valuing them above all else. This word conveys a sense of possession and ownership that comes from deliberate pursuit.
This term refers to practical skill in living, the ability to make sound judgments, and to apply knowledge effectively in daily life. It encompasses moral insight, prudence, and the capacity to navigate life's complexities in a way that aligns with God's design and will. It is not merely intellectual acumen or theoretical knowledge but a holistic, God-centered way of life that leads to flourishing and success in all endeavors.
This root means "to stretch or spread out" and, by implication, "to bend away" or "to deviate." In a moral or ethical sense, it signifies turning aside, straying, or perverting from the right path. The imperative "neither decline" is a strong warning against any deviation or moral deflection from the divinely inspired "words of my mouth," emphasizing the critical importance of steadfast adherence to the established moral and spiritual course. It implies a deliberate choice to turn away from what is right.
Verse Breakdown
"Get wisdom, get understanding"
This opening phrase is a powerful, repeated imperative, highlighting the supreme importance and active nature of acquiring these virtues. The verb "get" (qânâh) implies an earnest, almost acquisitive pursuit, suggesting that wisdom and understanding are not merely abstract concepts but valuable treasures to be sought diligently and possessed. The repetition of the command emphasizes the urgency, priority, and continuous effort required for this pursuit, setting the foundational tone for the entire exhortation. It calls for a proactive, intentional engagement with the pursuit of truth and discernment.
"forget [it] not"
This is a crucial negative command, serving as a vital counterpoint to the initial imperative of acquisition. It warns against the passive loss or negligent disregard of what has been acquired. Forgetting here is not merely a lapse of memory but a failure to retain, internalize, and consistently apply the wisdom and understanding gained. It implies a danger of complacency, distraction, or spiritual apathy that could lead to moral and ethical negligence, thereby undermining the very foundation of a righteous and flourishing life. This command stresses the necessity of active remembrance and constant vigilance.
"neither decline from the words of my mouth"
This final clause provides a specific boundary and authoritative source for the wisdom and understanding being exhorted. "Decline" (nâṭâh) signifies turning away, deviating, or straying from a prescribed path or standard. The "words of my mouth" represent the authoritative, life-giving instruction passed down by the father, which, in the broader theological context of Proverbs, aligns directly with God's revealed truth and divine counsel. This command emphasizes the necessity of steadfast obedience and unwavering adherence to this divine instruction as the means of maintaining the path of wisdom and avoiding destructive error.
Literary Devices
Proverbs 4:5 employs several potent Literary Devices to convey its urgent message. The most prominent is the Imperative Mood, seen in the direct commands "Get wisdom, get understanding," "forget it not," and "neither decline." This authoritative and direct tone underscores the urgency and non-negotiable nature of the instruction, demanding immediate action and commitment from the hearer. Repetition of "Get wisdom, get understanding" serves to emphasize the paramount importance and active pursuit required for these virtues, driving home their central role in a well-lived life. There is also an implied Metaphor where wisdom and understanding are depicted as valuable possessions or treasures to be actively acquired, much like one might "get" or purchase something of great worth. This elevates their perceived value beyond mere intellectual concepts. Furthermore, the "words of my mouth" function as a Metonymy for the entire body of instruction, moral teaching, and divine revelation, representing the authoritative source of truth and guidance. Finally, the act of "declining" from these words employs Synecdoche, where a specific action (turning away) represents the broader concept of disobedience or the abandonment of the entire path of righteousness and truth.
Theological and Thematic Connections
Proverbs 4:5 encapsulates a foundational theological truth: that genuine wisdom is not merely intellectual knowledge but a divine gift and a moral imperative, intrinsically linked to God's character and His revealed will. The active pursuit of wisdom and understanding is presented as the primary means by which humanity can align with God's created order and experience His blessing and favor. This wisdom, originating from God Himself, is essential for discerning good from evil, making righteous choices, and navigating life's complexities with integrity and foresight. The warning against forgetting or declining from divine instruction highlights the ongoing human tendency to stray from God's path and underscores the necessity of continuous reliance on His truth for spiritual flourishing, protection from the snares of folly, and the cultivation of a life that honors Him.
Reflection and Application
Proverbs 4:5 stands as a timeless and urgent call to prioritize the acquisition and retention of spiritual wisdom and understanding above all else. In a world saturated with information but often lacking true discernment, this verse challenges us to diligently seek God's truth as the ultimate guide for every aspect of life. It reminds us that wisdom is not a passive inheritance but an active, lifelong pursuit, requiring intentional effort, humble learning, and steadfast commitment to God's Word. We are called not only to gain knowledge but to internalize it so deeply that it shapes our decisions, our character, and our very way of being in the world. The warning against forgetting or declining from God's words serves as a crucial reminder of our susceptibility to complacency, distraction, and the need for continuous engagement with Scripture and prayer to remain firmly on the path of righteousness. This verse encourages a lifelong journey of spiritual growth, where every choice is informed by divine insight, leading to a life that honors God, blesses others, and experiences true flourishing.
Questions for Reflection
FAQ
What is the difference between "wisdom" and "understanding" as used in Proverbs?
While often used together and complementary, "wisdom" (Hebrew: chokmâh, H2451) generally refers to the practical skill of living life successfully and righteously according to God's design. It's the ability to apply knowledge and insight to make sound decisions and live prudently in daily situations. "Understanding" (Hebrew: bîynâh, H998), on the other hand, often refers to the discernment or insight needed to grasp the underlying principles, distinguish between right and wrong, and comprehend the deeper meaning and implications of things. One might say wisdom is knowing what to do and how to do it skillfully, while understanding is knowing why and grasping the interconnectedness of truth. They are both essential for a flourishing life, as emphasized in passages like Proverbs 2:1-6.
Why is the father so emphatic about "getting" wisdom and understanding?
The father's emphatic tone, particularly the repetition of "get" (Hebrew: qânâh, H7069), underscores the supreme value and active nature of acquiring wisdom. In Proverbs, wisdom is portrayed as the most valuable possession, more precious than rubies, gold, or silver Proverbs 3:13-15. It is not passively inherited or automatically acquired with age, but must be diligently sought, pursued, and even "purchased" through intentional effort, disciplined study, and a humble willingness to learn. This active, almost acquisitive pursuit is essential because wisdom is presented as the very foundation for a life of blessing, protection, and true flourishing, leading to honor and a crown of beauty Proverbs 4:8-9.
Christ-Centered Fulfillment
Proverbs 4:5, with its urgent call to "Get wisdom, get understanding" and to not "decline from the words of my mouth," finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Old Testament wisdom tradition often points to an abstract principle or a personified attribute, the New Testament unequivocally reveals that Jesus Christ is the very embodiment of God's wisdom. Paul declares that Christ is "the power of God and the wisdom of God" 1 Corinthians 1:24 and that in Him "are hidden all the treasures of wisdom and knowledge" Colossians 2:3. Therefore, to "get wisdom" today is to come to know Christ intimately, for He is the one who perfectly reveals the Father and His divine will. The "words of my mouth" in Proverbs, representing authoritative divine instruction, are perfectly fulfilled in the words and teachings of Jesus, who spoke with unparalleled authority and truth, holding "the words of eternal life" John 6:68. To "forget it not" and "neither decline" from these words is to abide in Christ and His teachings, recognizing that His words are "spirit and life" John 6:63. The diligent pursuit of wisdom, once a search for abstract principles, now becomes a personal relationship with the Living Word, Jesus Christ, through whom we receive true understanding and the very mind of God, enabling us to live as He lived Philippians 2:5.