What does Proverbs say about wisdom?

Solomon was filled with wisdom from above, but which had its exercise in this world, and its application to it; that is to say, which applied to it God's way of viewing all things, discerning the truth of all that, day by day, is developed in it. We have here the ways of God, the divine path of human conduct, the discernment of that which the heart of man produces, and of its consequences; and also — for one who is subject to the word — the means of avoiding the path of his own will and of his own foolish heart (which is unable to understand the bearing of a multitude of actions that it suggests to him), and this, not by bringing him back to moral perfection — for that is not the object of the Proverbs; but to that wisdom and prudence which enable him to avoid many errors, and to maintain a serious walk before God, and an habitual submission to His mind. The precepts of this book establish practical happiness in this world by maintaining earthly relationships in their integrity according to God. Now it is not human prudence and sagacity that are enjoined. The fear of the Lord,* which is the beginning of wisdom, is the subject here.

The Book of Proverbs gives us the application of that wisdom which created the heavens and the earth to the details of life in this world of confusion and evil. This thought brings out the immensity of grace unfolded here. God deigns to apply His wisdom to the circumstances of our practical life, and to shew us, with His own intelligence, the consequences of all the ways in which man may walk. For it is often in the way of knowledge, not of precept, that the statements made in the Book of Proverbs are presented. It is a great blessing to be provided for in the labyrinth of this world, in which a false step may lead to such bitter consequences, with a book that sets forth the path of prudence and of life; and that in connection with a wisdom which comes from God.

The latter principle being established, Proverbs 3 shews that it is not human sagacity or the prudence of man which imparts the wisdom here spoken of. Neither is it the ardent desire after prosperity and happiness, manifesting itself in crooked ways; but the fear of Jehovah and subjection to His word supply the one clue to guide us safely through a world of wickedness which He governs.

In this book God has furnished, through the wisest of men, principles and precepts for the guidance and security of the believer in passing through the temptations to which he is exposed in an evil world. The admonitions speak in terms of affectionate warning 'as to sons:' Heb. 12:5. Under symbolic terms, such as 'the evil man' and 'the strange woman,' the great forms of evil in the world, violent self-will, and corrupting folly, are laid bare in their course and end. Wisdom is shown as the alone guard against one or the other. Wisdom is presented, not as a faculty residing in man, but as an object to be diligently sought after and acquired. It is often personified, and is spoken of as lifting up her voice. In Prov. 8, under the idea of wisdom, we have doubtless Christ presented as the resource that was with God from 'the beginning of His way,' so that God could independently of man establish and bring into effect His thoughts of grace for men.

Look at the case of Solomon, He wrote, “The fear of the Lord is the beginning of wisdom” (Prov. 9:10). Wisdom without the fear of the Lord is not the wisdom that is “better than rubies.” Without the fear of the Lord the very A.B.C. of wisdom has not been learned. A man may be accounted wise in the learning of the schools, or in diplomacy, or in military strategy, but if he has not the fear of the Lord, he has no true wisdom. He is out of touch with what really matters. He has not adjusted himself to God. He is building on sand and not on the rock. His efforts end with fitful time, and enter not into eternity.

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."

it is well for us to be constantly reminded that "the fear of the Lord is the beginning of wisdom" (v. 10). When this genuine, reverential fear is present, it is indeed a basis for every aspect of wisdom. For this involves "the knowledge of the Holy One," reminding us that holiness is a most prominent characteristic of God, who loves good and hates evil. If we lack such character, we shall lack understanding. May we rather deeply appreciate the holiness of our God.

The secret of it all is plain. "The fear of Jehovah is the beginning of wisdom; and the knowledge of the Holy is understanding." Creature intelligence is of no value for the soul, for eternity, for relationship with God. It begins, and must begin with fearing Him, the True and the Good, the Righteous and the Holy. There is repentance no less than faith, and therefore trembling at His Word, the direct reverse of judging it and trusting in self, justifying ourselves instead of God. But growth belongs to life in our present condition; and growth is by the right knowledge of God, who has communicated it in His Word for this purpose. The Christian readily knows why "Holy" should be in the plural, without allowing that it means "holy things." The knowledge of such things is not the intelligence that grows from the enlarging knowledge of God.

"My son, if thou wilt receive my words, and lay up my commandments with thee; so that thou wilt incline thine ear to wisdom, and apply thy heart to understanding; yea if thou cry after discernment, [and] lift up thy voice for understanding, if thou seek her as silver and search for her as for hid treasures; then shalt thou apprehend the fear of Jehovah, and find the knowledge of God. For Jehovah gives wisdom; out of his mouth come knowledge and understanding. He lays up sound wisdom for the upright, a shield to those that walk in integrity; guarding the paths of just judgment and keeping the way of his saints. Then thou shalt understand righteousness and judgment and equity — every good path." vv. 1-9.

It is plain throughout that not intellectual activity is in question, but what is spiritual and for moral ends practically. Hence in verse 7 it is said, "He lays up sound wisdom for the upright; a buckler [he is] to those that walk in integrity." There is assured a supply of what is valued most, and guardian care for those whose eye and heart are toward His revealed will in their ways. But it is wholesome to notice that He guards the path of just judgment; that is, His own chosen way, and He also preserves the way of His saints or godly ones. He knows the way which pleases Him, and He shows it to His own, who desire nothing more than to see and follow it. Christ it is who brought this out habitually and in manifold forms. See John 1:43; John 8:12; John 12:26; John 14:6. It is as real today as when He presented it in following Himself. Indeed the disciples far better knew its blessedness when He went on high and the Spirit came to be in them, who abides for us to know it now. "Then thou shalt know righteousness and judgment and equity — every good path." We ought to know it even better and in higher ways than a godly Israelite could.

The preservative power of wisdom is next shown in guarding from moral perils, whether of iniquity or of corruption.

"For wisdom shall enter into thy heart and knowledge be pleasant to thy soul, discretion shall watch over thee, understanding shall keep thee: — to deliver thee from the way of evil, from the man that speaks froward things; [from those] who forsake the paths of uprightness, to walk in the ways of darkness; who rejoice to do evil — delight in the frowardness of evil; who in their paths are crooked, and pervert in their course; — to deliver thee from the strange woman, from the stranger who flatters with her words; who forsakes the friend of her youth and forgets the covenant of her God. For her house inclines to death, and her paths to the dead; none that go to her return again, nor attain to the paths of life; — that thou mayest walk in the way of the good and keep the paths of the righteous. For the upright shall dwell in the land, and the perfect shall remain in it. But the wicked shall be cut off from the land, and the treacherous shall be plucked out of it." vv. 10-22.