What does the Bible say about being a good student?

Now it is obvious that in order to be obedient to the Word of God, we must be acquainted with it, and in order to be acquainted with it, we must carefully study it. And how should we study it? With an earnest desire to understand its contents, with profound reverence for its authority, and with an honest purpose to obey its dictates, cost what it may. If we have grace to study Scripture in some small degree after this fashion, we may expect to grow in knowledge and wisdom.

Verse 15 is the positive antidote for the evils warned against in the verses preceding and following. Studying requires applied concentration. Yet let us carefully note it is not here with the object of gaining knowledge, but of showing oneself approved by God. To know and act upon the Word of God is the vital matter here. But one must be most diligent to discern the true application of what he reads, drawing the lines where Scripture does. Differing dispensations must be distinguished: the particular character of each book should be understood, and the way in which it relates to other books. This will take time, patience, selfjudgment, and lowly consideration, together with plodding, consistent work. But we need it if we are not to be ashamed. It is always important, in considering any Scripture, to discern the prime object of each passage, and apply the details consistently with this object. God means something when He speaks, and it is His own thoughts about the passage that we should be concerned to know.

Verses 1-9 This second chapter of divine instructions begins with an exhortation to pursue after Wisdom. The sayings of Wisdom, that is the Word of the Lord, must be received, laid up, the ear must incline to hear them, the heart must be applied to understanding. In verse 3 mention is made of prayer. There must be crying after knowledge and for understanding and that must be followed by seeking and searching. If these conditions are fulfilled then the fear of the Lord is one's portion as well as the knowledge of God. These are excellent instructions for the study of the Word of God. If followed then the Lord will give wisdom (James 1:5). He layeth up sound wisdom for the righteous. He Himself is the Wisdom and in Him are laid up all the treasures of wisdom and knowledge (Colossians 2:3). He also is a shield (the better word for buckler) to them that walk uprightly, and the way of His saints is preserved by Him.

226 I now turn to the unfolding of this wisdom in the early chapters of this book. The first object is to know wisdom and instruction. Such is the full and general object of the book; that is, the experience of a wise man, and a man corrected and disciplined, where he needs it, from will in any form: wisdom more as to what is without, instruction as to what is within, and, he adds, to discern things that differ, words of understanding - "perceive" and "understanding" have the same force - to get a discerning mind as to what passes before us, specially what is said. But the next passage enlarges the thought - gives the object and character of the teaching which this wisdom involves where it has to be taught. Wisdom, instruction, and discernment were the aim of Solomon's proverbs; but what was its character when a person had to receive it? It was good or wise conduct, righteousness, judgment, and uprightness. You then have the simple and the young specially brought forward; and it was to make them intelligent and up to what was passing, what they had to do with, so as not to be misled. There was the giving the sum of wisdom and instruction, the means of receiving instruction, in conduct, righteousness, judgment, and uprightness - not merely a complete system, but ourselves learning the things that ought to be when needed; and lastly, the simple and young made intelligent and to know what they were about, capable of going through the world, undeceived by it.

231 The next chapter takes us farther. It takes the ground of the son, the subject and obedient soul receiving the words of counsel, and hiding, keeping up within himself the commandments ministered to him, so that he inclines his ear to wisdom and the heart applies itself to understanding. If more, if she is sought for as invaluable, and searched out as hid treasure, and avowedly and professedly sought after, the result is the apprehending the fear of Jehovah, and arriving at the knowledge of God. Here therefore it is not a call to men which we have, but the heart itself seeking for true wisdom as its portion and treasure, and thus the intelligence of relationship with Jehovah and the knowledge of God are obtained. "For Jehovah gives wisdom." It is not merely that I by man's understanding get wiser, but Jehovah gives true wisdom. It is what He has said, His word, which gives true knowledge and understanding, and he who seeks it will get it.

A wise man does not think he knows everything, but he needs to learn from others, especially from God, for he needs to increase in learning, and realizes this fact (v. 5). If he is a man of understanding, that is, who perceives the purport of what he learns, he will attain the honor of being able to give wise counsel. He will understand proverbs and enigmas and riddles that wise people may propose. This will not suddenly be the case, for one who is wise knows well he must have time to learn.

But this section ends with a most vital prescription for one to even have the beginning of knowledge: "The fear of the Lord is the beginning of knowledge" (v. 7). True knowledge can never be found without this wholesome fear of the Lord. But only "fools despise wisdom and instruction."

In verse 26 the Psalmist asks to be “taught” because he is conscious of his ignorance. He lacks experience of many things. Now he asks: “Make me to understand … ”. To be taught is not enough, we must also grasp and understand what we have been taught, otherwise our knowledge is simply theoretical. We can have an intellectual grasp of the Bible, have knowledge, but lack the wisdom (that comes from experience) to be able to impart that knowledge to others.

In order to be able to: “ … talk of Thy wondrous works”, we must have inwardly digested the truths of God's Word. Too many assume they are teachers because they possess a certain amount of Bible knowledge. But there is something lacking in their talk, their teaching. Before what I say to others can grip them, it must first have gripped me. Paul says to Timothy: “But continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them … ” (2 Tim. 3:14).

(vv. 33-34) The desire of the soul to be taught by the Lord the way of His statutes — “Teach me, O Lord.” Teaching, however, is not enough; we need the opened heart as well as the opened Scriptures, hence the prayer, “Give me understanding” (cp. Luke 24:27, 45; 2 Tim. 2:7).

The thought of God is that we should have understanding to appreciate His instruction, His teaching and counsel, which reach us first and foremost in His Word. It goes without saying that we must diligently study His Word, but we also need the right state of heart and mind to enable us to profit by our study. Now this right state is not described in the psalm before us, but it is in Ps. 25, where we read such things as that, "The meek will He guide in judgment: and the meek will He teach His way." Again we read, "All the paths of the Lord are mercy and truth to such as keep His covenant and His testimonies." And again, "The secret of the Lord is with them that fear Him; and He will show them His covenant."

You will need wisdom and discretion. Therefore you must give the Scriptures their proper place. The will of our Master and Lord is therein expressed; our business as disciples is to search out that will in dependence on the Holy Spirit's teaching. The Scriptures must therefore be to us the Word of God, and we must make them our careful study.