Oratio, Meditatio, Tentatio

Martin Luther, Preface to the Wittenberg Edition of Luther's Works, WA 34:

Moreover, I want to point out to you a correct way of studying theology, for I have had practice in that. If you keep to it, you will become so learned that you yourself could (if it were necessary) write books just as good as those of the fathers and councils, even as I (in God) dare to presume and boast, without arrogance and lying, that in the matter of writing books I do not stand much behind some of the fathers. Of my life I can by no means make the same boast. This is the way taught by holy King David (and doubtlessly used also by all the patriarchs and prophets) in the one hundred nineteenth Psalm. There you will find three rules, amply presented throughout the whole Psalm. They are Oratio [prayer], Meditatio [meditation], Tentatio ["Anfechtung," that is, affliction, confliction, temptation, experience, trial].

Firstly, you should know that the Holy Scriptures constitute a book which turns the wisdom of all other books into foolishness, because not one teaches about eternal life except this one alone. Therefore you should straightway despair of your reason and understanding. With them you will not attain eternal life, but, on the contrary, your presumptuousness will plunge you and others with you out of heaven (as happened to Lucifer) into the abyss of hell. But kneel down in your little room [Matt. 6:6] and pray to God with real humility and earnestness, that he through his dear Son may give you his Holy Spirit, who will enlighten you, lead you, and give you understanding.

Thus you see how David keeps praying in the above-mentioned Psalm, "Teach me, Lord, instruct me, lead me, show me," [Ps. 119:26] and many more words like these. Although he well knew and daily heard and read the text of Moses and other books besides, still he wants to lay hold of the real teacher of the Scriptures himself, so that he may not seize upon them pell-mell with his reason and become his own teacher. For such practice gives rise to factious spirits who allow themselves to nurture the delusion that the Scriptures are subject to them and can be easily grasped with their reason, as if they were Markolf or Aesop's Fables, for which no Holy Spirit and no prayers are needed.

Secondly, you should meditate, that is, not only in your heart, but also externally, by actually repeating and comparing oral speech and literal words of the book, reading and rereading them with diligent attention and reflection, so that you may see what the Holy Spirit means by them. And take care that you do not grow weary or think that you have done enough when you have read, heard, and spoken them once or twice, and that you then have complete understanding. You will never be a particularly good theologian if you do that, for you will be like untimely fruit which falls to the ground before it is half ripe.

Thus you see in this same Psalm how David constantly boasts that he will talk, meditate, speak, sing, hear, read, by day and night always, about nothing except God's Word and commandments. For God will not give you his Spirit with the external Word; so take your cue from that. His command to write, preach, read, hear, sing, speak, etc., outwardly was not given in vain.

Thirdly, there is tentatio, Anfechtung. This is the touchstone which teaches you not only to know and understand, but also to experience how right, how true, how sweet, how lovely, how mighty, how comforting God's Word is, wisdom beyond all wisdom.

Thus you see how David, in the Psalm mentioned, complains so often about all kinds of enemies, arrogant princes or tyrants, false spirits and factions, whom he must tolerate because he meditates, that is, because he is occupied with God's Word (as has been said) in all manner of ways. For as soon as God's Word takes root and grows in you, the devil will harry you, and will make a real doctor of you, and by his assaults will teach you to see and love God's Word. I myself (if you will permit me, mere mouse-dirt, to be mingled with pepper) am deeply indebted to my papists that through the devil's raging they have beaten, oppressed, and distressed me so much. That is to say, they have made a fairly good theologian of me, which I would not have become otherwise. And I heartily grant them what they have won in return for making this of me, honor, victory, and triumph, for that's the way they wanted it.

There now, with that you have David's rules. If you study hard in accord with his example, then you will also sing and boast with him in the Psalm, "The law of thy mouth is better to me than thousands of gold and silver pieces" [Ps. 119:72]. Also, "Thy commandment makes me wiser than my enemies, for it is ever with me. I have more understanding than all my teachers, for thy testimonies are my meditation. I understand more than the aged, for I keep thy precepts," etc. [Ps. 119:98-100]. And it will be your experience that the books of the fathers will taste stale and putrid to you in comparison. You will not only despise the books written by adversaries, but the longer you write and teach the less you will be pleased with yourself. When you have reached this point, then do not be afraid to hope that you have begun to become a real theologian, who can teach not only the young and imperfect Christians, but also the maturing and perfect ones. For indeed, Christ's church has all kinds of Christians in it who are young, old, weak, sick, healthy, strong, energetic, lazy, simple, wise, etc.

If, however, you feel and are inclined to think you have made it, flattering yourself with your own little books, teaching, or writing, because you have done it beautifully and preached excellently; if you are highly pleased when someone praises you in the presence of others; if you perhaps look for praise, and would sulk or quit what you are doing if you did not get it-if you are of that stripe, dear friend, then take yourself by the ears, and if you do this in the right way you will find a beautiful pair of big, long, shaggy donkey ears. Then do not spare any expense! Decorate them with golden bells, so that people will be able to hear you wherever you go, point their fingers at you, and say, "See, See! There goes that clever beast, who can write such exquisite books and preach so remarkably well." That very moment you will be blessed and blessed beyond measure in the kingdom of heaven. Yes, in that heaven where hellfire is ready for the devil and his angels. To sum up: Let us be proud and seek honor in the places where we can. But in this book the honor is God's alone, as it is said, "God opposes the proud, but gives grace to the humble" [I Pet. 5:5]; to whom be glory, world without end, Amen.

MHCC 48: Matthew Henry's Guide to the Proverbs

Matthew Henry prepared this topical index to the Proverbs which is a helpful guide to navigate the wisdom of Solomon:

Twenty chapters of the book of Proverbs (beginning with ch. x. and ending with ch. xxix.), consisting mostly of entire sentences in each verse, could not well be reduced to proper heads, and the contents of them gathered; I have therefore here put the contents of all these chapters together, which perhaps may be of some use to those who desire to see at once all that is said of any one head in these chapters. Some of the verses, perhaps, I have not put under the same heads that another would have put them under, but the most of them fall (I hope) naturally enough to the places I have assigned them.

1. Of the comfort, or grief, parents have in their children, according as they are wise or foolish, godly or ungodly, ch. x. 1; xv. 20; xvii. 21, 25; xix. 13, 26; xxiii. 15, 16, 24, 25; xxvii. 11; xxix. 3.
2. Of the world's insufficiency, and religion's sufficiency, to make us happy (ch. x. 2, 3; xi. 4) and the preference to be therefore given to the gains of virtue above those of this world, ch. xv. 16, 17; xvi. 8, 16; xvii. 1; xix. 1; xxviii. 6, 11.
3. Of slothfulness and diligence, ch. x. 4, 26; xii. 11, 24, 27; xiii. 4, 23; xv. 19; xvi. 26; xviii. 9; xix. 15, 24; xx. 4, 13; xxi. 5, 25, 26; xxii. 13, 29; xxiv. 30-34; xxvi. 13-16; xxvii. 18, 23, 27; xxviii. 19. Particularly the improving or neglecting opportunities, ch. vi. 6; x. 5.
4. The happiness of the righteous, and the misery of the wicked, ch. x. 6, 9, 16, 24, 25, 27-30; xi. 3, 5-8, 18-21, 31; xii. 2, 3, 7, 13, 14, 21, 26, 28; xiii. 6, 9, 14, 15, 21, 22, 25; xiv. 11, 14, 19, 32; xv. 6, 8, 9, 24, 26, 29; xx. 7; xxi. 12, 15, 16, 18, 21; xxii. 12; xxviii. 10, 18; xxix. 6.
5. Of honour and dishonour, ch. x. 7; xii. 8, 9; xviii. 3; xxvi. 1; xxvii. 21. And of vain-glory, ch. xxv. 14, 27; xxvii. 2.
6. The wisdom of obedience, and folly of disobedience, ch. x. 8, 17; xii. 1, 15; xiii. 1, 13, 18; xv. 5, 10, 12, 31, 32; xix. 16; xxviii. 4, 7, 9.
7. Of mischievousness and usefulness, ch. x. 10, 23; xi. 9-11, 23, 27; xii. 5, 6, 12, 18, 20; xiii. 2; xiv. 22; xvi. 29, 30; xvii. 11; xxi. 10; xxiv. 8; xxvi. 23, 27.
8. The praise of wise and good discourse, and the hurt and shame of an ungoverned tongue, ch. x. 11, 13, 14, 20, 21, 31, 32; xi. 30; xiv. 3; xv. 2, 4, 7, 23, 28; xvi. 20, 23, 24; xvii. 7; xviii. 4, 7, 20, 21; xx. 15; xxi. 23; xxiii. 9; xxiv. 26; xxv. 11.
9. Of love and hatred, peaceableness and contention, ch. x. 12; xv. 17; xvii. 1, 9, 14, 19; xviii. 6, 17-19; xx. 3; xxv. 8; xxvi. 17, 21; xxix. 9.
10. Of the rich and poor, ch. x. 5, 22; xi. 28; xiii. 7, 8; xiv. 20, 24; xviii. 11, 23; xix. 1, 4, 7, 22; xxii. 2, 7; xxviii. 6, 11; xxix. 13.
11. Of lying, fraud, and dissimulation, and of truth and sincerity, ch. x. 18; xii. 17, 19, 22; xiii. 5; xvii. 4; xx. 14, 17; xxvi. 18, 19, 24-26, 28.
12. Of slandering, ch. x. 18; xvi. 27; xxv. 23.
13. Of talkativeness and silence, ch. x. 19; xi. 12; xii. 23; xiii. 3; xvii. 27, 28; xxix. 11, 20.
14. Of justice and injustice, ch. xi. 1; xiii. 16; xvi. 8, 11; xvii. 15, 26; xviii. 5; xx. 10, 23; xxii. 28; xxiii. 10, 11; xxix. 24.
15. Of pride and humility, ch. xi. 2; xiii. 10; xv. 25, 33; xvi. 5, 18, 19; xviii. 12; xxi. 4; xxv. 6, 7; xxviii. 25; xxix. 23.
16. Of despising and respecting others, ch. xi. 12; xiv. 21.
17. Of tale-bearing, ch. xi. 13; xvi. 28; xviii. 8; xx. 19; xxvi. 20, 22.
18. Of rashness and deliberation, ch. xi. 14; xv. 22; xviii. 13; xix. 2; xx. 5, 18; xxi. 29; xxii. 3; xxv. 8-10.
19. Of suretiship, ch. xi. 15; xvii. 18; xx. 16; xxii. 26, 27; xxvii. 13.
20. Of good and bad women, or wives, ch. xi. 16, 22; xii. 4; xiv. 1; xviii. 22; xix. 13, 14; xxi. 9, 19; xxv. 24; xxvii. 15, 16.
21. Of mercifulness and unmercifulness, ch. xi. 17; xii. 10; xiv. 21; xix. 17; xxi. 13.
22. Of charity to the poor, and uncharitableness, ch. xi. 24-26; xiv. 31; xvii. 5; xxii. 9, 16, 22, 23; xxviii. 27; xxix. 7.
23. Of covetousness and contentment, ch. xi. 29; xv. 16, 17, 27; xxiii. 4, 5.
24. Of anger and meekness, ch. xii. 16; xiv. 17, 29; xv. 1, 18; xvi. 32; xvii. 12, 26; xix. 11, 19; xxii. 24, 25; xxv. 15, 28; xxvi. 21; xxix. 22.
25. Of melancholy and cheerfulness, ch. xii. 25; xiv. 10, 13; xv. 13, 15; xvii. 22; xviii. 14; xxv. 20, 25.
26. Of hope and expectation, ch. xiii. 12, 19.
27. Of prudence and foolishness, ch. xiii. 16; xiv. 8, 18, 33; xv. 14, 21; xvi. 21, 22; xvii. 24; xviii. 2, 15; xxiv. 3-7; vii. 27; xxvi. 6-11; xxviii. 5.
28. Of treachery and fidelity, ch. xiii. 17; xxv. 13, 19.
29. Of good and bad company, ch. xiii. 20; xiv. 7; xxviii. 7; xxix. 3.
30. Of the education of children, ch. xiii. 24; xix. 18; xx. 11; xxii. 6, 15; xxiii. 12; xiv. 14; xxix. 15, 17.
31. Of the fear of the Lord, ch. xiv. 2, 26, 27; xv. 16, 33; xvi. 6; xix. 23; xxii. 4; xxiii. 17, 18.
32. Of true and false witness-bearing, ch. xiv. 5, 25; xix. 5, 9, 28; xxi. 28; xxiv. 28; xxv. 18.
33. Of scorners, ch. xiv. 6, 9; xxi. 24; xxii. 10; xxiv. 9; xxix. 9.
34. Of credulity and caution, ch. xiv. 15, 16; xxvii. 12.
35. Of kings and their subjects, ch. xiv. 28, 34, 35; xvi. 10, 12-15; xix. 6, 12; xx. 2, 8, 26, 28; xxii. 11; xxiv. 23-25; xxx. 2-5; xxviii. 2, 3, 15, 16; xxix. 5, 12, 14, 26.
36. Of envy, especially envying sinners, ch. xiv. 30; xxiii. 17, 18; xxiv. 1, 2, 19, 20; xxvii. 4.
37. Of God's omniscience, and his universal providence, ch. xv. 3, 11; xvi. 1, 4, 9, 33; xvii. 3; xix. 21; xx. 12, 24; xxi. 1, 30, 31; xxix. 26.
38. Of a good and ill name, ch. xv. 30; xxii. 1.
39. Of men's good opinion of themselves, ch. xiv. 12; xvi. 2, 25; xx. 6; xxi. 2; xxvi. 12; xxviii. 26.
40. Of devotion towards God, and dependence on him, ch. xvi. 3; xviii. 10; xxiii. 26; xxvii. 1; xxviii. 25; xxix. 25.
41. Of the happiness of God's favour, ch. xvi. 7; xxix. 26.
42. Excitements to get wisdom, ch. xvi. 16; xviii. 1; xix. 8, 20; xxii. 17-21; xxiii. 15, 16, 22-25; xxiv. 13, 14; xxvii. 11.
43. Cautions against temptations, ch. xvi. 17; xxix. 27.
44. Of old age and youth, ch. xvi. 31; xvii. 6; xx. 29.
45. Of servants, ch. xvii. 2; xix. 10; xxix. 19, 21.
46. Of bribery, ch. xvii. 8, 23; xviii. 16; xxi. 14; xxviii. 21.
47. Of reproof and correction, ch. xvii. 10; xix. 25, 29; xx. 30; xxi. 11; xxv. 12; xxvi. 3; xxvii. 5, 6, 22; xxviii. 23; xxix. 1.
48. Of ingratitude, ch. xvii. 13.
49. Of friendship, ch. xvii. 17; xviii. 24; xxvii. 9, 10, 14, 17.
50. Of sensual pleasures, ch. xxi. 17; xxiii. 1-3, 6-8, 19-21; xxvii. 7.
51. Of drunkenness, ch. xx. 1; xxiii. 23, 29-35.
52. Of the universal corruption of nature, ch. xx. 9.
53. Of flattery, ch. xx. 19; xxvi. 28; xxviii. 23; xxix. 5.
54. Of undutiful children, ch. xx. 20; xxviii. 24.
55. Of the short continuance of what is ill-gotten, ch. xx. 21; xxi. 6, 7; xxii. 8; xxviii. 8.
56. Of revenge, ch. xx. 22; xxiv. 17, 18, 29.
57. Of sacrilege, ch. xx. 25.
58. Of conscience, ch. xx. 27; xxvii. 19.
59. Of the preference of moral duties before ceremonial, ch. xv. 8; xxi. 3, 27.
60. Of prodigality and wastefulness, ch. xxi. 20.
61. The triumphs of wisdom and godliness, ch. xxi. 22; xxiv. 15, 16.
62. Of frowardness and tractableness, ch. xxii. 5.
63. Of uncleanness, ch. xxii. 14; xxiii. 27, 28.
64. Of fainting in affliction, ch. xxiv. 10.
65. Of helping the distressed, ch. xiv. 11, 12.
66. Of loyalty to the government, ch. xxiv. 21, 22.
67. Of forgiving enemies, ch. xxv. 21, 22.
68. Of causeless curse, ch. xxvi. 2.
69. Of answering fools, ch. xxvi. 4, 5.
70. Of unsettledness and unsatisfiedness, ch. xxvii. 8, 20.
71. Of cowardliness and courage, ch. xxviii. 1.
72. The people's interest in the character of their rulers, ch. xxviii. 12, 28; xxix. 2, 16; xi. 10, 11.
73. The benefit of repentance and holy fear, ch. xxviii. 13, 14.
74. The punishment of murder, ch. xxviii. 17.
75. Of hastening to be rich, ch. xxviii. 20, 22.
76. The enmity of the wicked against the godly, ch. xxix. 10, 27.
77. The necessity of the means of grace, ch. xxix. 18.

John Murray on the Wisdom of Discretion in Youth

Iain Murray, The Life of John Murray, p. 100:

At dinner one night, a student who was himself to be a professor of Old Testament, once asked [John Murray] why he had not written more, earlier in his career. For several minutes Murray continued with his meal and then said quite abruptly, 'Because I did not want to have to withdraw what I wrote!'