Now in the divine order comes the promise Proverbs 2:5. The conditions of its fulfillment are stated in Proverbs 2:1-4 in four sets of parallel clauses, each with some shade of distinct meaning. Thus, not "receiving" only, but "hiding" or treasuring up - not the "ear" only, but the "heart" - not the mere "cry," but the eager "lifting up the voice."

My son - Here the tutor still continues to instruct his disciple.
Hide my commandments with theel Treasure them up in thy heart, and then act from them through the medium of thy affections. He who has the rule of his duty only in his Bible and in his head, is not likely to be a steady, consistent character; his heart is not engaged, and his obedience, in any case, can be only forced, or done from a sense of duty: it is not the obedience of a loving, dutiful child, to an affectionate father. But he who has the word of God in his heart, works from his heart; his heart goes with him in all things, and he delights to do the will of his heavenly Father, because his law is in his heart. See Proverbs 3:3.

My son, if thou wilt receive my words, and (a) hide my commandments with thee;
(a) That is, keep them in your heart.

My son,.... These are either the continuation of the words of Solomon to his son Rehoboam; or to anyone that came to him for instruction, or was within the reach of being taught by him; whom he addresses in this tender and affectionate manner, in order to gain his attention to what he was about to say: or else they are the words of Wisdom, or Christ, continued, thus bespeaking: his children and people; and giving them some very wholesome counsel and advice, backed with the most powerful and prevailing arguments;
if thou wilt receive my words; or doctrines: the doctrines of the Gospel, relating to the person, office, and grace of Christ, and salvation by him; such as the words of peace, pardon, righteousness, and life; which are to be received, not as the word of man, but as the word of God; and with all readiness of mind and willingness, as they were by the Bereans; and most gladly, as by the three thousand pricked to the heart under Peter's sermon; and as they are and will be by every sensible sinner;
and hide my commandments with thee; in the heart; so as to have a high esteem of them, and a hearty affection and value for them; retain them in memory, and frequently think of them and meditate upon them, and constantly observe them; see Psalm 119:11.

Those who earnestly seek heavenly wisdom, will never complain that they have lost their labour; and the freeness of the gift does not do away the necessity of our diligence, John 6:27. Let them seek, and they shall find it; let them ask, and it shall be given them. Observe who are thus favoured. They are the righteous, on whom the image of God is renewed, which consists in righteousness. If we depend upon God, and seek to him for wisdom, he will enable us to keep the paths of judgment.

Men are invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described. (Proverbs. 2:1-22)
Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God.
hide . . . with thee--lay up in store (compare Proverbs 7:1).

The first אם, with that which it introduces, Proverbs 2:1, Proverbs 2:2, is to be interpreted as an exclamation, "O that!" (O si), and then as an optative, as Psalm 81:9; Psalm 139:19. אזכּי, Proverbs 2:3-5, with the inserted connecting clauses, would then be confirmatory, "for then." But since this poet loves to unfold one and the same thought in ever new forms, one has perhaps to begin the conditional premisses with Proverbs 2:1, and to regard כּי אם as a new commencement. Hitzig takes this כי אם in the sense of imo: "much more if thou goest to meet her, e.g., by curious inquiry, not merely permittest her quietly to come to thee." אם would then preserve its conditional meaning; and כּי as in Job 31:18; Psalm 130:4, since it implies an intentional negative, would receive the meaning of imo. But the sentences ranged together with אם are too closely related in meaning to admit such a negative between them. כּי will thus be confirmatory, not mediately, but immediately; it is the "for = yes" of confirmation of the preceding conditions, and takes them up again (Ewald, 356, b, cf. 330 b) after the form of the conditional clause was given up. The צפן, which in Proverbs 1:11, Proverbs 1:18, is the synonym of צפה, speculari, presents itself here, 1b, 7a, as the synonym of טמן, whence מטמנים, synon. of צפוּנים, recondita; the group of sounds, צף, צם, טם (cf. also דף, in Arab. dafan, whence dafynat, treasure), express shades of the root representation of pressing together. The inf. of the conclusion להקשׁיב, to incline (Gr. Venet. ὡς ἀκροῷτο), is followed by the accus. of the object אזנך, thine ear, for הקשׁיב properly means to stiffen (not to purge, as Schultens, nor to sharpen, as Gesenius thinks); cf. under Psalm 10:17. With חכמה are interchanged בּינה, which properly means that which is distinguished or separated, and תּבוּנה, which means the distinguishing, separating, appellations of the capacity of distinguishing in definite cases and in general; but it does not represent this as a faculty of the soul, but as a divine power which communicates itself as the gift of God (charisma).

Hide - Lay them up in thy heart with care, as men do their choicest treasures.