Doth not wisdom cry? and understanding give forth her voice?
Proverbs 8 opens with a question that carries its own answer: wisdom is already calling, out in the open, where everyone passes. Two questions follow: whose voice is this, and why does she choose the busiest places in town?
Wisdom's call is the opposite of seduction. It hides nothing.
Here is no courting of the dark, no flattery of the careless, no smooth speech to seduce into foul deeds and forbidden indulgence. The wisdom which has its root in the fear of Jehovah is open and earnest with man… John the Baptist not only bore witness to Jesus, but "cried" (John 1:15). So did our Lord in the temple as He taught (John 7:28). He cried above all at the close of His rejected testimony (John 12:44), in urgent love.
Yet crying out was not His usual manner.
It was prophesied of the Lord Jesus that "He shall not cry out, nor raise His voice, nor cause His voice to be heard in the street". Yet when the occasion called for it, He would stand and cry, "If anyone thirsts, let him come to Me and drink" (John 7:37).
In this chapter, wisdom starts doing things only a person can do.
I admit that in the book of Proverbs the word wisdom usually means the right use of knowledge. But in this eighth chapter you notice that the word is applied to a person. Wisdom cries (v. 1); stands (v. 2); I cry, my voice (v. 4); I dwell (v. 12). Kings get authority from Wisdom (v. 15); Wisdom loves (v. 17); leads (v. 20); is possessed by Jehovah (v. 22); blesses the man who hears (v. 34).
Some readers stumble over the fact that Proverbs calls the speaker "she".
That the one who calls is female need not trouble us; whenever a female is used in the types it is to set out divine principles in their inward character. No honest mind taught of God can doubt that it is Christ who is set before us in this chapter. Some claim that we cannot apply abstract principles to Divine Persons, but Luke 11:49 clearly disproves this: "Therefore also said the wisdom of God, I will send them prophets and apostles." Here we have a divine Person speaking. So we can be sure that the voice which speaks as female here in Proverbs is the same voice which speaks in Luke 11. Divine wisdom has been made available to us in Christ, as we read, "But of Him you are in Christ Jesus, who has been made to us wisdom from God" (1 Corinthians 1:30).
Verses 2 and 3 place her where the roads split.
Travellers who want to go straight on their way come to crossroads where three ways open before them. Turn one way, and you fall victim to the "strange woman". Turn another, and the "foolish woman" traps you. But to go straight on means walking in fellowship with divine wisdom, whose voice calls to us right there. Whenever we reach a point in the history of our souls where the next step needs very careful thought, Wisdom is always there to instruct us.
The three positions she takes — gates, city entrance, doorways — are read as three areas of ordinary life. The last of them is the home.
Thirdly, Wisdom cries "at the coming in at the doors." Here the household is in view… Am I a wife? Then subjection ought to mark me towards my husband. Am I a husband? Then love should mark me towards my wife. Am I a father? Then grace ought to mark my dealings with my children. Am I a child? Then obedience to my parents should be my attitude… It is in keeping these things that the practical marks of the children of Wisdom come to light in the world.
Verse 4 names who this call reaches.
Though the message of wisdom is announced even where crowds gather, it is not addressed to the crowds in general. It is addressed to people one by one — "To you, O man, I call" — and to the sons of men. It presses the message home in a way that fastens on each one as personally responsible, even though simple or foolish (vv. 4-5).
And the ones singled out are the least promising hearers.
How often the Old Testament, like the New, reminds us of God's favour towards mankind! It is not with angels but with the human race that God pleads, that they may hear and live… So it is here when wisdom cries aloud. More than that, it pleads with the weak and the unwise.
Those who receive this wisdom do not keep it indoors.
God has seen fit to plant wisdom in the hearts of believers by faith… Believers therefore become messengers who carry the message of wisdom to the world. They carry it from the top of the high hills, or by the gates of entry into the city, where of course there are crowds of people.
- Calling openly. Wisdom uses no darkness and no flattery. She calls in the open, where anyone can hear.
- Calling as a Person. She cries, stands, loves, leads and blesses — actions that point past an abstract quality to Christ, made wisdom to us from God.
- Calling at the crossroads. She stands where the road divides, so her voice reaches us just as we must choose the next step.
- Calling each one. She calls in crowded places, but she speaks to one person at a time, and she reaches the simple and the foolish.
- Calling through hearers. Those who take this wisdom in carry it back out to the same gates and hills.
On the top of high places by the way, at the cross-paths she taketh her stand.
Proverbs 8 opens with Wisdom refusing to hide. Verse 2 marks her position: high ground, the roadside, the fork where a traveller must choose. Why does wisdom stand in the busiest and most decisive spot in life?
Wisdom does not wait for seekers to find her. She goes where the crowds already are.
Verses 2 and 3 show remarkably the character of this testimony. She meets man where he is. She lifts up her voice above the roar and confusion of man's restless activities in this world. She meets him in the crowd. She puts herself forward in the highway where everyone passes, to bring in the light of God and His claim on man for his good. She calls man's ear to hear. She calls him to think of something besides the pressure of his own will and the muddy stream of his passions and earthly hopes. The word was proclaimed on "the top of high places," in full view of men, in the crowded places where people gather.
A crossroads forces a choice. Three roads open there, and only one of them is wisdom's.
This is the voice we turn to: the voice of wisdom, who stands at the crossroads. The "strange woman" is on one side and the "foolish woman" on the other. Travellers who want to go straight on come to a crossroads where three ways open. Turn one way, and you fall victim to the "strange woman". Turn another way, and the "foolish woman" traps you. But go straight on, and you walk in fellowship with divine wisdom, whose voice calls to us just there. We reach points in our lives where the next step needs very careful thought. Wisdom is always there to instruct us. If we follow her instructions, we keep going straight on our way.
Wisdom's manner matches her open position.
Here is no courting of the dark, no flattery of the careless, no smooth speech to lure into foul deeds and forbidden pleasure. The wisdom which has its root in the fear of Jehovah is open and earnest with man.
Wisdom speaks here as "she." One writer shows from the New Testament who is really speaking.
That the one who calls is female need not trouble us. In the types, a female figure always sets out divine principles in their subjective character. No honest mind taught of God can have any doubt that it is Christ who is set before us in this chapter. Some claim that we cannot apply abstract principles to Divine Persons. Luke 11:49 clearly disproves that: "Therefore also the Wisdom of God said, I will send them prophets and apostles." Here a divine Person is speaking. So we can be sure that the voice which speaks in female character in our passage in Proverbs is the same voice which speaks in Luke 11. God has made divine wisdom available to us in Christ, as we read: "And because of him you are in Christ Jesus, who became to us wisdom from God" (1 Corinthians 1:30).
Prophecy said the Lord would not raise His voice in the street. Yet He did stand and call out.
In the book of Proverbs, Wisdom lifts up her voice. "On the heights beside the way, at the crossroads she takes her stand" (Proverbs 8:2). It was prophesied of the Lord Jesus that "He will not cry aloud or lift up His voice, or make it heard in the street." Yet when the occasion required it, He would stand and cry, "If anyone thirsts, let him come to me and drink" (John 7:37).
The One who calls at the crossroads is the One who ordered creation.
The One who ordered creation rightly did so for the pleasure of the Godhead. He presents to us that same wisdom, so that we might walk rightly in that creation for the pleasure of the Godhead.
- Stand — Wisdom takes her place in the crowd, above the roar of restless human activity.
- Crossroads — Three roads open where she stands: the strange woman one way, the foolish woman another, and straight on with wisdom.
- Open — No courting of the dark and no flattery; wisdom rooted in the fear of the Lord deals with people in the open.
- Christ — The voice is His. Luke 11:49 calls Him the Wisdom of God, and He became wisdom to us from God.
- Walk — The wisdom that ordered creation now guides your very next step.
Beside the gates, at the entry of the city, at the coming in at the doors, she crieth aloud.
Proverbs 8 pictures wisdom out in the open, calling from the busiest parts of the city. Why does she choose the noisiest, most crowded spots in town? And whose voice is this?
These places are not scenery. Wisdom picks the spots where the crowds are thickest. One writer sees the whole character of her message in verses 2 and 3.
Verses 2 and 3 show the character of this testimony in a striking way. She meets man where he is. She lifts her voice above the roar and confusion of man's restless activity in this world. She meets him in the crowd and steps into the road he travels, to bring in the light of God and His claim on man for man's good. She calls man's ear to listen, and to think of something besides the push of his own will and the muddy stream of his passions and earthly hopes.
To us a city gate sounds like a wall with a door. In Israel it was where public business got done.
Gates protected a city, but "in the gate" was also where people settled many important matters. When Boaz wanted the question about Ruth and the inheritance settled, he went up to the gate. There he argued the case with a nearer relative, closed it, and had the elders witness it. To "sit in the gate" was a place of honour. It should have been the place of true judgement and justice, but was not always so.
So wisdom takes her stand where people settle their affairs, and where their justice so often fails.
Wisdom's way of speaking is the opposite of seduction. One commentator draws out the contrast.
There is no hiding in the dark here, no flattery of the careless, no smooth talk to lure people into foul deeds and forbidden pleasure. The wisdom that is rooted in the fear of Jehovah is open and earnest with man... John the Baptist did more than bear witness to Jesus; he "cried out" (John 1:15). So did our Lord in the temple as He taught (John 7:28). He did it again at the close of His rejected testimony (John 12:44), in love that would not give up.
One prophecy about Christ points the other way. Another writer holds the two together.
It was prophesied of the Lord Jesus that "He will not cry aloud or lift up his voice, or make it heard in the street." Yet when the occasion called for it, He would stand and cry, "If anyone thirsts, let him come to me and drink" (John 7:37).
The chapter speaks of wisdom as a woman, which puzzles some readers. One writer answers that, and names the Person behind the voice.
The fact that the speaker is a woman need not trouble us. Whenever Scripture uses a female figure this way, it is to show divine principles in their inward, personal character. No honest mind taught of God can doubt that this chapter sets Christ before us. Some say we cannot apply abstract principles to Divine Persons. Luke 11:49 disproves that: "Therefore also the Wisdom of God said, 'I will send them prophets and apostles.'" Here we have a divine Person speaking... God has made divine wisdom available to us in Christ, as we read: "And because of Him you are in Christ Jesus, who became to us wisdom from God" (1 Cor. 1:30).
Wisdom calls to whoever walks past, not to a select few.
How often the Old Testament, like the New, reminds us of God's favour to mankind! God pleads with the human race, not with angels, so that they may hear and live. "The life was the light of men." It is the same here when wisdom cries aloud: "To you, O men, I call, and my voice is to the children of man." More than that, it pleads with the weak and the unwise.
- Cries — Wisdom does not wait for people to ask. She lifts her voice above the noise of restless human activity and steps into the path people already walk.
- Gates — She stands where a city did its business and judged its cases. It was a place of honour, and it often failed to give true justice.
- Openly — Wisdom works in daylight. No darkness, no flattery, no smooth talk: she is plain and earnest with people.
- Christ — The One crying here is a Person, not just a quality. God has made Him our wisdom, and He Himself stood and cried out in the temple.
- Everyone — The call goes to the human race, and reaches even the weak and the unwise, so that they may hear and live.
Unto you, men, I call, and my voice is to the sons of man
Wisdom does not wait to be sought out in quiet places. She takes her stand where traffic is heaviest and speaks over it.
She meets man where he is. She lifts up her voice above the roar and confusion of man's restless activities in this world. She meets him in the throng, and puts herself forward in the highway where people pass. She comes to bring in the light of God and His claim on man for his good. She calls man's ear to hear, and to think of something besides the pushing of his own will and the muddy stream of his passions and earthly hopes. … Her address was to men. God's word and wisdom are shaped for them and spoken to them.
Wisdom's manner sets her apart from voices that whisper in the dark.
Here is no courting of the dark. There is no flattery of the careless, and no fair speech to seduce into foul deeds and forbidden indulgence. The wisdom which has its root in the fear of Jehovah is open and earnest with man.
The two halves of the verse both name the same audience: men, and the children of man. That choice of hearer is itself the mercy.
How often the Old Testament, like the New, reminds us of God's favour to mankind! God pleads not with angels but with the human race, that they may hear and live. "The life was the light of men." So it is here when wisdom cries aloud: "To you, O men, I call, and my cry is to the children of man." And more than that, it pleads with the weak and the unwise. "O you simple ones, understand wisdom, and you fools, be of understanding heart."
Wisdom stands where crowds gather, yet the word "you" does not let anyone hide inside the crowd. The writer below quotes an older wording with the singular, "O man".
Wisdom declares her message even where crowds gather. Yet she does not address the crowd in general. She speaks to individuals: "To you, O man, I call", and to the sons of men. She presses the message home in a way that fastens on each person as personally responsible, even though simple or foolish (vv. 4-5).
A quality does not have a mouth. One writer takes the calling itself as evidence of a person behind the voice.
If wisdom calls, has a voice, then wisdom must also be a person. Who this personified wisdom is we learn most blessedly in this chapter. Wisdom calls to the sons of men. Wisdom speaks of plain and excellent things. She speaks the truth. Her words are the words of righteousness. Wisdom is better than rubies.
This chapter does not stop at a personified voice. One writer follows the question further:
Proverbs 8. The wisdom of God is active. It cries aloud; it invites men… But this leads us further; for Christ is the wisdom of God. He is the centre of all relations, according to the perfections of God. In Himself He is the object of God's eternal delight.
One writer sets this call at the gates beside the Lord's own call in the Gospels.
At the start of the chapter that gives the magnificent description of Wisdom (Proverbs 8), you get her crying at the gates, "To you, O men, I call." But here is a better invitation: "Come to Me!"
God also makes hearers into speakers:
God has seen fit to plant wisdom in the hearts of believers by faith. We read in 1 Corinthians 1:30, "because of Him you are in Christ Jesus, who became to us wisdom from God." So believers become messengers who carry the message of wisdom to the world. They carry it from the top of the high hills, or by the gates of entry into the city, where of course there are crowds of people.
- The voice — Wisdom speaks first. She does not wait for us to find her. She lifts her voice above the noise of a busy street to press God's claim on man for his good.
- The manner — No flattery, no darkness, no fine words to seduce. This wisdom, rooted in the fear of Jehovah, is open and earnest with man.
- The hearers — Not angels, but the human race. And within that race, wisdom pleads with the weak and the unwise by name.
- The reach — "To you" fastens the message on one person at a time. A crowd is no place to hide.
- The Person — A voice implies a speaker. Commentators trace this calling wisdom to Christ. His own invitation is fuller still: "Come to Me."
O ye simple, understand prudence; and ye foolish, understand sense.
Wisdom calls out in public, and here she names who she wants. Not the clever or the qualified, but the simple and the foolish. That is the surprise of this verse: the people least likely to think the call is for them are the ones being called.
The call goes down the ladder, not up it. It reaches the people with the least to offer.
The Old Testament, like the New, reminds us again and again of God's favour to mankind! God does not plead with angels. He pleads with the human race, so that they may hear and live. "The life was the light of men." So it is here when wisdom cries aloud: "To you, O men, I call, and my voice is to the sons of men." More than that, it begs the weak and the unwise: "O you simple, understand wisdom, and you fools, be of understanding heart."
Wisdom does not send the simple off to find understanding. It arrives carrying it.
It came to bring the truth, not to find it. It came to the simple and to fools. It brought light and understanding to the simple — the hearing ear, through grace. To the simplest and most foolish it brought divine wisdom for themselves: a light and guide in all the circumstances they were in. They were excellent things, for they came from God and revealed Him. They were right things too. They put everything in its true moral place with God, and with God's authority.
The word can point in two directions. Elsewhere in Scripture the same idea slides into scheming, but here it keeps its honest sense.
"Prudence" in verse 4 can sink into cunning or crafty ways, as in Exodus 21:14 and Joshua 9:4. But as in Proverbs 8:5 and 12, so here and in related forms, it has the fair meaning of practical good sense.
(Kelly is discussing the same word in Proverbs 1:4, which older translations render "subtilty.")
Older translations end this verse with "be of an understanding heart" where the ESV says "learn sense." That is what Solomon once asked God for, and its root meaning is not brainpower but hearing.
An understanding heart is what Solomon asked of God (see 1 Kings 3:9-11). There it means, as the margin gives it, a hearing heart: a heart that hears or discerns judgment. The context shows Proverbs 8:5 uses it in the same way. By faith such a heart loves to hear and bow to the excellent things that come out of the mouth of divine wisdom, without reasoning. It is always, and only, the finite human mind that reasons.
Wisdom is not the only voice calling in these chapters. Three voices court the same crowd, which turns this verse into a choice.
This section of nine chapters brings three women before us, and each appears in the three chapters we are looking at: "The strange woman"; "Wisdom"; "The foolish woman." Three things are common to them all — they each have something to say; they each have something to offer; they each make an appeal to those who are simple. So it becomes a question for each one of us: to whom shall I listen? At whose table shall I feed? In which company shall I move?
Wisdom speaks here as "she," and one writer explains how that fits Christ.
So "in Christ" believers have wisdom from God. This is wisdom worked in them, which explains why wisdom is spoken of as "she." Christ Himself is wisdom in His own person, but He uses believers to declare His truth. For instance, in Proverbs 8 the first 11 verses are that female voice — Christ in believers declaring the truth. The rest of chapter 8 (verses 12-36) is plainly the voice of the Lord Jesus Himself as the wisdom of God.
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- Called — God pleads with people, not angels. Inside the human race He calls the weak and the unwise.
- Given — wisdom brings the truth instead of hunting for it. It hands light and guidance to the simplest and most foolish.
- Heard — an understanding heart is a hearing heart. It loves to listen and bow to God's words instead of reasoning past them.
- Practical — the prudence on offer is not cunning. It is plain good sense for the real situations a person is in.
- Chosen — three voices court the simple in these chapters. The only question left is whose invitation you accept.
Hear, for I will speak excellent things, and the opening of my lips shall be right things.
One commentator draws out how wisdom speaks, and how she does not.
Here there is no courting of darkness, no flattery of the careless, no smooth speech to lure people into foul deeds and forbidden pleasure. The wisdom that is rooted in the fear of Jehovah is open and earnest with people. John the Baptist not only bore witness to Jesus, but "cried" (John 1:15). So did our Lord in the temple as He taught (John 7:28), and especially at the close of His rejected testimony (John 12:44) in urgent love.
Wisdom shouts in public, but she speaks to one person at a time. And she asks very little of that person.
Though the message of wisdom is declared even where crowds gather, it is not addressed to the crowds in general but to individuals — "To you, O man, I call" — and to the sons of men, pressing the message home in a way that fastens on each person as being personally responsible, even though simple or foolish (vv. 4-5). Is it not possible for them to be of an understanding heart? Yes, they need only to listen honestly (v. 6), for then they will hear excellent things and right things.
Kelly notes who gets singled out for the invitation: not the capable, but those least equipped.
How often in the Old Testament, as in the New, we are reminded of God's favour toward mankind! God pleads not with angels but with the human race, that they may hear and live. "The life was the light of men." So it is here when wisdom cries aloud, and more than that, it begs the weak and the unwise.
Verse 6 promises noble and right words. Kelly asks where else anyone could make that claim.
Where else can this be found? Outside the inspired Word, religion makes people worse than if they had none, and puts demons in the place of the true God. Here the writer can say with confidence: all the words of my mouth are righteous, and nothing in them is crooked or perverse. Man's uncertainty and fallen nature expose him to both if he sets himself up as an oracle. But God's words are all plain to the one who understands, and right to the one who finds knowledge.
A voice that calls out and speaks truth is not an abstract quality. Commentators read this opening section as pointing to a person.
This is one of the most interesting chapters in the whole book. It begins with a call and appeal of wisdom, much like the call and appeal of the first chapter. If wisdom calls, and has a voice, then wisdom must also be a person. Who this personified wisdom is, we learn most blessedly in this chapter. Wisdom calls to the sons of men; wisdom speaks of plain and excellent things; she speaks the truth; her words are the words of righteousness; wisdom is better than rubies.
Commentators differ on where this becomes clear. One traces the person through the whole chapter. Another marks verse 22 as the turn, where "it is now the Spirit of Christ speaking, unveiling before our adoring hearts the secrets of eternity" (An Outline of Sound Words).
Kelly says why a wisdom like this is needed at all.
We live in a world ruled for now by a subtle spirit of evil that has access to every heart. So there is constant need of a wisdom higher than man's. For the Christian it comes down from above; it is Christ, God's wisdom no less than His power.
The invitation does not end with the listener. Grant links wisdom's public cry to believers who now carry the same message.
God has seen fit to plant wisdom in the hearts of believers by faith, as we read in 1 Corinthians 1:30, "And because of Him you are in Christ Jesus, who became to us wisdom from God." So believers become messengers. They carry the message of wisdom to the world, whether from the top of the high hills or by the gates of entry into the city, where the crowds are.
- Cry — Wisdom speaks in daylight, at the city gates. An honest voice needs no darkness, no flattery, no smooth talk.
- Call — The appeal is personal, and it stoops lowest: it begs the weak and the unwise, so that they may hear and live.
- Content — What makes the words noble is what is missing from them: nothing crooked, nothing perverse.
- Christ — Wisdom calls and speaks, so wisdom is a person. Commentators see Christ here, most clearly from verse 22 on.
- Carry — Wisdom planted in the heart does not stay there. Those who receive it become messengers to the crowds.
For my palate shall meditate truth, and wickedness is an abomination to my lips.
In this chapter wisdom speaks for herself, and here she guarantees what comes out of her mouth. Two questions follow: who is this speaker, and why can she promise that when no one else can?
The chapter does not present wisdom as a quality but as a person. Writers identify that person as Christ.
But this leads us further, for Christ is the wisdom of God. He is the centre of all relations, according to the perfections of God, and is in Himself the object of God's eternal delight. The everlasting wisdom of God is revealed and unfolded in Him.
Commentators differ over the detail. Some hear the whole chapter as Christ's own voice. One writer reads the opening section, where wisdom is called "she," as Christ speaking through His people.
Wisdom is personified in these verses, and perhaps strangely, as "she"... "Of Him (God) you are in Christ Jesus, who became for us wisdom from God"... So "in Christ" believers have wisdom from God, but this is wisdom in them, which explains the female form. Christ Himself is wisdom in His own person, but He uses believers to declare His truth. For instance, in Proverbs 8 the first 11 verses are the female voice — that is, Christ in believers declaring the truth. The rest of chapter 8 (vv. 12-36) is clearly the voice of the Lord Jesus Himself as the wisdom of God in His own person.
To "utter truth" here is not merely to avoid lying. It is to describe reality accurately — including how everything stands in relation to God. And that is exactly why people resist it.
Wisdom's mouth speaks according to the real nature and state of things (v. 7), and that in relation to God. It tells the truth of everything, and it equally hates all evil itself. This is the great controversy with man's pretensions. He makes his own mind the centre of all the confusion, leaving God out. He then claims to judge by it the confused scene he is in — yes, even to judge God Himself, and what He ought to be.
Every teacher claims to tell the truth. The second half of the verse is the test: wickedness itself is detestable to these lips, so nothing spoken here can leave a hearer worse off. Set that against what human religion actually produces. (Older translations render the first clause "my palate shall meditate truth.")
"Hear, for I will speak excellent things, and the opening of my lips shall be right things. For my palate shall meditate truth, and wickedness is an abomination to my lips." Where else can this be found? Outside the inspired Word, religion makes men worse than if they had none, and substitutes demons for the true God... Man's uncertainty and fallen nature expose him to both of these dangers if he sets himself up as an oracle.
Verse 7 is a claim about a mouth. Kelly presses it back to the person behind the mouth.
Christ could call Himself "the truth." He was absolutely what He also spoke. His ways and His words perfectly agreed. Are we begotten by the word of truth, and sanctified by the Spirit? Let us follow Him, finding it is our sin and shame if we turn aside in anything.
The verse also sets the standard for anyone who carries God's message to others.
When we speak for God, as God directs, our mouths will certainly speak truth: our lips will refuse wickedness completely (v. 7). The Gospel of grace in our mouths will carry pure righteousness, with nothing crooked or perverse in our words (v. 8).
- The speaker. Wisdom here is not an idea but a person — Christ, in whom God unfolds His eternal wisdom.
- The speech. He speaks things as they really are, and tells the truth about how everything stands toward God.
- The refusal. The same lips find evil repulsive — and hatred of evil is the mark of the fear of the LORD.
- The contrast. Man sets his own mind at the centre and even judges what God ought to be. Outside the inspired Word, religion leaves people worse off than no religion at all.
- The echo. Christ was exactly what He spoke. When we speak as God directs, the same holds of us — truth on the tongue, nothing crooked in it.
All the words of my mouth are in righteousness; there is nothing tortuous or perverse in them.
Commentary for this verse has not been generated yet.
They are all plain to him that understandeth, and right to them that find knowledge.
In verse 8 Wisdom says all her words are righteous, with nothing twisted in them; verse 9 turns from the words to the hearer. So if God's words are straight, why do so many people find them hard?
Older translations render "straight" here as "plain." One writer connects the word to an earlier line in the same book about eyes that look straight forward:
The new man discerns the uprightness of this path. As the Lord says, "Wisdom is justified by all her children," though the world does not see it or even hates it. "Plain" is that which is straight before us. "Let their eyes look right on" — see chapter 4:25. There "right on" is the same word as "plain" here, and "straight" is the same word as "right" here. It is all simple to the person who takes divine light for his guidance, in thankful submission to Him who gave it. The path of Christ is the perfect expression of it: He is the wisdom of God.
The verse marks out a road, not just a message — a road that runs straight instead of winding.
The verse does not tie clarity to cleverness. The same writer describes the kind of person who takes God's words in:
The one who walks by divine wisdom is counted a fool. He is told he will be a prey to the world. For the world after all reckons on evil. It looks to cunning as its resource, to knowing more evil and to plans for getting around it. But obedience to the word is divine wisdom. For divine wisdom knows all things, and it has formed the path. To the one who understands — who has an ear and capacity to receive what is divine — they are all plain. The one who finds knowledge discerns that they are upright, right in themselves — the divine mind in us, we can say.
No human speaker could make the claim of verse 8 and be sure of it:
Here the writer can say with assurance: "All the words of my mouth are righteous; there is nothing twisted or crooked in them." Man's uncertainty and fallen nature expose him to both if he sets himself up as an oracle. But God's words are all straight to him who understands, and right to those who find knowledge. So comes the call: "Take my instruction instead of silver, and knowledge rather than choice gold; for wisdom is better than jewels."
If the words are straight, then failing to grasp them is not a failure of intelligence:
There is no place where the selfishness of our nature betrays itself more often than in the way we look at Scripture... the children of God themselves show us what their state of mind is. They show it by their lack of relish for the word. They show it further by the way they take the word up, by their understanding — or rather their misunderstanding — of it. This is the secret of true intelligence. People do not understand the word by having brighter minds than others. They understand it by having a more obedient heart.
Another writer shows why God works this way:
"If anyone's will is to do God's will, he will know whether the teaching is from God or whether I am speaking on my own authority." And is it not right that God should deal with man in this moral way? Is He to give intelligence of His mind to mere human will and self-sufficiency? He presents it in the word as suited to man, to everyone. But the understanding of its contents does depend on the moral condition of the soul; and it ought — though it may work by grace — to produce that condition.
One writer applies this verse to creeds — the written statements of belief that churches draw up:
Why, then, should there be a creed? Is it to make the Scripture more plain?... Can man's words state truth more plainly than God's? If people used creeds the way they use other writings about Scripture, to explain it, no one could raise this objection. But when creeds quietly accuse Scripture of being unclear, confusing, or not definite enough for statements of doctrine, we must reject them.
- Straight. The word means straight ahead — the same word used of eyes looking right on. Wisdom's words mark out a road, not just a message.
- Received. They are plain to the one with the ear to receive what is divine. Obedience to the word is divine wisdom, because wisdom formed the path.
- Trustworthy. No human speaker can claim words with nothing crooked in them. God can. That is why His instruction is worth more than silver, gold and jewels.
- Moral. Understanding comes from an obedient heart, not a brighter mind. God will not hand His mind over to human self-sufficiency.
- Enough. His words are already straight and already right. Nothing more needs to be written to make them clearer.
Receive my instruction, and not silver; and knowledge rather than choice gold
Wisdom calls out and names her price — not a price in money, but a choice against money. Who is this speaker? And why should her words be worth more than a fortune?
One writer points to two New Testament passages to show whose voice this is:
No honest mind taught by God can doubt that this chapter sets Christ before us. Some say we cannot apply abstract principles to Divine Persons, but Luke 11:49 disproves this: "Therefore also the Wisdom of God said, 'I will send them prophets and apostles.'" Here a divine Person is speaking. So we can be sure that the voice which speaks as a woman in our passage in Proverbs is the same voice which speaks in Luke 11. God has made divine wisdom available to us in Christ, as we read, "And because of him you are in Christ Jesus, who became to us wisdom from God" (1 Corinthians 1:30).
Another writer starts from the fact that wisdom has a voice:
The chapter begins with wisdom's call and appeal, much like the call and appeal of the first chapter. If wisdom calls and has a voice, then wisdom must also be a person. And in this chapter we learn, most wonderfully, who that person is.
Wisdom can ask for silver's place because of what she has just said about her own words:
Where else can you find this? Outside the inspired Word, religion makes men worse than if they had none, and puts demons in the place of the true God. Here the writer can say with confidence, "All the words of my mouth are righteous; there is nothing twisted or crooked in them." A man is uncertain and fallen, so he is open to both faults if he sets himself up to speak for God. But God's words are all plain to the one who understands, and right to the one who finds knowledge. So comes the call: "Take my instruction instead of silver, and knowledge rather than choice gold; for wisdom is better than jewels, and all that you may desire cannot compare with her." We can go no further, now that the Son of God has come and has given us to know Him who is true.
Gold is the standard people use to rank everything else. What men pay to get it shows how far it can take God's place:
Gold stands for all that is valuable to man. In this way Scripture speaks of it in contrast with the precious things of God... Knowledge (of God) is to be received "rather than choice gold" (Proverbs 8:10). Gold is what men work for, and what they will trade their strength and health for. For it they will give up ease and the happiness of home, and endanger life itself. Therefore Scripture speaks of covetousness (the lust of gold) as idolatry — this object of man's desire put in place of the Creator.
The comparison turns on how long each thing lasts:
Instruction in the truth of God, and the knowledge it brings, is better than owning silver and gold. Silver and gold pass away; instruction holds its value for eternity (v. 10). People may prize the rubies they own, but wisdom is far better (v. 11). So nothing among the blessings of this life compares with it.
One writer widens the comparison to learning of every kind:
No material wealth or knowledge comes near their worth. The gold and the silver, the treasures of the earth, the rubies and sapphires do not compare with them. And no science, exact or otherwise, can stand beside them. Materialism, at its very best, does not give us the true knowledge of the blessed God; wisdom and grace do; and they enable us to make Him known to others.
Whoever gives up silver for instruction is not left poorer:
Earthly material riches belong to Israel and they will have them in the world to come; our true riches are spiritual and heavenly. These our Lord said are "your own" (Luke 16:10-12). If we are wise, we shall reach out to them today and have what is called "substance."
- Person — Wisdom here is not an idea but a speaker. Commentators identify that voice with Christ, "who became to us wisdom from God."
- Proof — Her words carry nothing twisted or crooked, which is why she can ask you to choose them over money.
- Price — Gold is what people already trade strength, health and home to get. Scripture calls the lust for it idolatry.
- Perspective — Silver and gold pass away. Instruction in God's truth holds its value for eternity, and no other learning stands beside it.
- Portion — Nothing is lost in the exchange. The true riches are spiritual and heavenly, and you can reach for them today.
for wisdom is better than rubies, and all the things that may be desired are not equal to it.
Wisdom calls out to everyone who will listen, and here she names her own worth. She sets herself against the most valuable things people own, and says nothing on that list comes close.
The ESV says "jewels" here; older translations say "rubies." No one is sure which stone the Hebrew word names. What is sure is why it stands here at all:
reninim. No one knows for sure which precious stone this word means. It stands as a symbol of great value: "the price of wisdom is above rubies"; the value of a virtuous woman is far above rubies. Job 28:18; Prov. 3:15; Prov. 8:11; Prov. 20:15; Prov. 31:10. Bochart judges 'pearls' to be intended.
The gem is a measuring stick. Scripture picks the costliest thing it can name, then says wisdom is worth more.
The verse gives the reason for the command just before it: take instruction instead of silver. One writer weighs the two by how long each lasts:
Instruction in the truth of God, and the knowledge it brings, is better than owning silver and gold. Silver and gold pass away and fade. Instruction has value for eternity (v. 10). Those who own rubies may prize them highly, but wisdom is infinitely better (v. 11). So nothing among the blessings of this life can be compared to it.
Wisdom here does not sit still to be admired. She calls, and she speaks — and one writer draws a conclusion from that:
If wisdom calls, and has a voice, then wisdom must also be a person. Who this personified wisdom is we learn most blessedly in this chapter. Wisdom calls to the sons of men. Wisdom speaks of plain and excellent things. She speaks the truth. Her words are the words of righteousness. Wisdom is better than rubies.
Another writer names that Person, and first clears away the puzzle of the female wording:
It need not trouble us that the one who calls is female. Whenever Scripture pictures someone as female, it is to set out divine principles in their subjective character. No honest mind taught of God can doubt that it is Christ who is set before us in this chapter. Some claim that we cannot apply abstract principles to Divine Persons. Luke 11:49 disproves it: "Therefore also the Wisdom of God said, 'I will send them prophets and apostles.'" There a divine Person is speaking. So we can be sure of this: the voice that speaks in female character in our passage in Proverbs is the same voice that speaks in Luke 11. Divine wisdom has been made available to us in Christ. As we read, "And because of Him you are in Christ Jesus, who became to us wisdom from God." 1 Cor. 1:30.
The second half of the verse widens the claim: not just gems, but everything anyone could want. One writer names what that takes in:
The better we know these two — Wisdom and Grace — the more we will value them. We will prize their excellent counsel more and more. No material wealth or knowledge comes near their worth. The gold and the silver, the treasures of the earth, the rubies and sapphires are not to be compared with them. Nor can the sciences, exact or otherwise, be set beside them. Materialism, at its very best, does not give us the true knowledge of the blessed God. Wisdom and grace do. They also enable us to make Him known to others.
The call to take instruction instead of silver came long before Christ. One writer marks where that call now leads:
So comes the call: "Take my instruction instead of silver, and knowledge rather than choice gold; for wisdom is better than jewels." We can go no further, now that the Son of God has come and has given us to know Him who is true. For He Himself is the true God, no less than the Father; and He is eternal life. Compare John 17:3.
- Priceless. No one knows which gem the word names. Its job is clear: it stands for the costliest thing there is.
- Perishable. Silver and gold fade. Instruction in God's truth has value for eternity. That is the whole basis of the comparison.
- Personal. Wisdom calls and pleads, and a voice means a Person: this chapter tells us who that Person is.
- Present. Christ became to us wisdom from God, so the treasure the verse praises is not hidden from us but offered.
- Peerless. Wealth, human knowledge and science all fall short. Nothing you could want stands beside Him.