"Doth not wisdom cry? and understanding put forth her voice? She standeth in the top of high places, by the way in the places of the paths. She crieth at the gates, at the entry of the city, at the coming in at the doors. Unto you, O men, I call; and my voice is to the sons of man. O ye simple, understand wisdom: and, ye fools, be ye of an understanding heart. Hear; for I will speak of excellent things; and the opening of my lips shall be right things. For my mouth shall speak truth; and wickedness is an abomination to my lips. All the words of my mouth are in righteousness; there is nothing froward or perverse in them. They are all plain to him that understandeth, and right to them that find knowledge. Receive my instruction, and not silver; and knowledge rather than choice gold. For wisdom is better than rubies; and all the things that may be desired are not to be compared to it. I wisdom dwell with prudence, and find out knowledge of witty inventions. The fear of the Lord is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate. Counsel is mine, and sound wisdom: I am understanding; I have strength. By me kings reign, and princes decree justice. By me princes rule, and nobles, even all the judges of the earth. I love them that love me; and those that seek me early shall find me. Riches and honour are with me; yea, durable riches and righteousness. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver. 1 lead in the way of righteousness, in the midst of the paths of judgment: that I may cause those that love me to inherit substance; and I will fill their treasures."
The majority, if I mistake not, of those regarded as evangelical expositors, interpret what is said in this chapter by Wisdom as the words of the Second Person of the ever-blessed Trinity; by whom, in his character of Mediator, all divine communications have, from the beginning, been made to mankind,-THE ETERNAL UNCREATED WORD, ordained to his mediatorial office "before the foundation of the world." In this view, indeed, the passage has even been adduced in evidence of the pre-existence and eternity of the Son of God. One nighly venerates the piety that seeks to find Christ everywhere; and would bear more readily with the mistake that finds him where he is not, than with the indifference, or the learned apathy, that finds him not where he is. At the same time, the only correct principle for guiding us in our exposition of the word of God, is the principle of being satisfied with no view of any part of it but that which there is reason to regard as the mind of the Spirit; by which I mean, not merely what is consistent with the general and pervading doctrine of the inspired volume, but what the Spirit intended to express in the particular passage. An interpretation may be quite in accordance with what is usually called "the analogy of faith," and may even, in the spirit and substance and terms of it, be fitted to excite the emotions of piety, and yet may not be the true one. Nay, persons, by long-continued associations and habits of thought, may have a certain sense so attached to a particular passage, as to be in the habit of referring to it in proof of some important doctrine; and, every time they quote it, they may experience the excitement of devout affections, of a kind and in a degree such as to afford the sweetest satisfaction to their minds; and thus they may have become greatly disinclined to listen to any interpretation at all fitted to disturb those associations, and deprive them of their spiritual feast. But if the doctrines from which their holy pleasure has arisen, are to be found in other parts of the sacred volume, the source of that pleasure remains in reality untouched. And, at all events, we cannot relinquish the position, that the only emotions which are legitimate, when excited by any particular portion of God's word, are those excited by its true sense-that is, by the sentiment in it which the Holy Spirit intended to convey.
Whatever, therefore, may have been the satisfaction experienced by many devout minds in reading this ch-apter, especially the latter part of it, as if it contained the words of Christ and evidence of his pre-existent divinity, and of his love from eternity, and his eternal purposes of mercy towards our fallen world, I dare not, on this account, withhold what I believe to be the true principle of interpretation. The objections to its meaning Christ, or the Word, ere he became flesh, when "in the beginning he was with God and was God," are to my mind quite insuperable. For example:-
1. It should be noticed that the passage is not so applied in any part of the New Testament. You will misunderstand me, if you imagine that I adduce this consideration as any direct objection to the interpretation in question. It certainly does not follow, from the circumstance of a passage not being actually explained of Christ in the New Testament that it must not be so explained. What I mean is no more than this-that from its not being so explained there, we are relieved from any necessity of so explaining it. Had any New Testament writer expressly applied any part of the chapter to the Son of God, this would have been a key which we could not have been at liberty to refuse. Such necessity, then, being thus precluded, the direct objections may be allowed to have their full force. Observe, then-
2. Wisdom here is a female personage. All along this is the case.* Now under such a view the Scriptures nowhere else, in any of their figurative representations of "the Christ," ever thus describe or introduce Him. The application, on this account, appears to me exceedingly unnatural.
* Pro_1:20-21; Pro_8:1-3; Pro_9:1-3.
3. Wisdom does not appear intended as a personal designation, inasmuch as it is associated with various other terms, of synonymous, or at least of corresponding import.* Were it meant for a personal designation, like the Logos or Word in the beginning of John's Gospel, this would hardly have been admissible.
* Pro_8:1 , Pro_3:19-20.
4. That the whole is a bold and striking personification of the attribute of wisdom, as subsisting in Deity, appears further from what she is represented as saying in verse twelfth-" I wisdom dwell with prudence, and find out knowledge of witty inventions." Here wisdom is associated with prudence; and the import of the association is, that wisdom "directs to the best ends, and to the choice of the best means for their attainment;" and prudence, or discretion, teaches to shun whatever might, in any way or degree, interfere with and impede or mar their accomplishment. This is precisely what wisdom, as an attribute or quality, does. And it is worthy of remark, that this association of wisdom with prudence, is introduced by the Apostle as characterizing the greatest of the divine inventions and works,-that of our redemption. Wisdom was associated with prudence in framing and perfecting that wonderful scheme.*
* Eph_1:7-8.
5. It is very true, that there are many things here, especially in the latter part of the chapter-indeed through the whole-that are, in a very interesting and striking manner, applicable to the divine Messiah. But this is no more than might have been anticipated-that things which are true of a divine attribute should be susceptible of application to a divine person. This is not at all wonderful. And the question is, not whether particular expressions and representations are capable of being applied, and applied naturally and emphatically to the Eternal Word; but simply,-since they also admit of equally easy interpretation when applied to Wisdom as a personified attribute of Deity,-which, on other grounds, appears to have the strongest claims to preference? And in settling the question, we must be determined by such considerations as have been mentioned, and by the general scope of the passage and style of the Book.
Instead, however, of showing the application of this principle to the contents of the entire chapter, in which there are various things that stand in the predicament mentioned,-capable of application either in the one way or the other,-we shall rather leave these parts of the chapter to be explained on the principle of personification, when we come to them.
Verses Pro_8:1-5. "Doth not wisdom cry? and understanding put forth her voice? She standeth in the top of high places, by the way in the places of the paths: she crieth at the gates, at the entry of the city, at the coming in at the doors: Unto you, O men, I call; and my voice is to the sons of man. O ye simple, understand wisdom; and, ye fools, be ye of an understanding heart."
The words correspond with those of chapter first, verses Pro_1:20-22. Wisdom's address here, as there, is universal,-"Unto you, O men, I call." Her counsels are suited to men of all nations, ranks, and characters. By All alike are they needed; and to All alike are they addressed. And her language is urgent, importunate, tender, persuasive; full of deep and anxious concern about the best interests of those to whom she speaks,-embracing every opportunity to warn, instruct, and entreat, with a pitying heart and a tearful eye. And by whomsoever divine Wisdom addresses men, this is the style and spirit of her address: whether it be in the person of Jehovah himself, of his Son, or of his servants.*
The characters of the simple and the foolish, we have before had occasion to describe:-the former meaning the inconsiderate, the thoughtless; the latter, (since folly is the reverse of wisdom) those who do not choose "the fear of the Lord,"-that fear which is here, and throughout the Bible, pronounced true wisdom. Remember, it is not mental incapacity that prevents men from receiving the instructions of heavenly wisdom. That, as a natural obstacle, constituting a natural inability, would stand as a valid excuse, and acquit them of guilt. This was the sentiment of Jesus to the Pharisees, when he said, "If ye were blind, ye should have no sin." And in the great day, many will there be by whom the veriest idiot, from whom it pleased God to withhold the capacity of understanding, will be envied. The guilt of men lies in their indisposition of heart to attend to divine counsels. It is this that warps, and prejudices, and blinds, and dupes the understanding.
The heart, as I have had occasion before to notice, is frequently used simply for the mind or seat of intellect, as well as for the affections; so that "an understanding heart" might mean nothing different from an intelligent mind. At the same time, since the state of the heart affects, to such a degree, the exercise of the judgment, "an understanding heart" may signify a heart freed from the influence of those corrupt affections and passions, by which the understanding is perverted and its vision marred and destroyed.
This "understanding heart" you must have. Let not pride; let not worldliness; let not corrupt affections blind and mislead you to your ruin. That is "folly" to which there is no other comparable.
Readily, and with all attention will men listen, on any subject that has relation to their interests in the present world. And even as to the merest trifles, unworthy of a moment's consideration, their ear and their interest may be gained, and gained without difficulty. But oh! the difficulty of obtaining any thing like a really earnest attention in regard to matters of everlasting and infinite moment!
To such things Divine Wisdom bespeaks attention:-verses Pro_8:6-7. "Hear, for I will speak of excellent things; and the opening of my lips shall be right things. For my mouth shall speak truth; and wickedness is an abomination to my lips."
The discoveries of Wisdom relate to things of the highest possible excellence; such as the existence, character, works, and ways of God; the soul; eternity; the way of salvation-the means of eternal life. And they are, on all subjects, "right." They could not, indeed, be excellent themselves, how excellent soever in dignity and importance the subjects to which they related, unless they were "right." But all her instructions are so. They are true in what regards doctrine; and "holy, just, and good," in what regards conduct or duty. There is truth without any mixture of error, and rectitude without any alloy of evil. The seventh and eighth verses are an amplification of the more general position in the sixth. They contain the same general sentiment; and are fitted and designed to impress it the more strongly,-the truth, the purity, the righteousness, the beneficial tendency, of all without exception that comes from the lips of Divine Wisdom. And the terms may be applied, in all their emphasis and amount of meaning, to this blessed Book-the Bible. Here it is that Wisdom speaks; speaks in every part; and in every part with the same authority. And her words, coming as they do from the Infinite Reason, the Mind of the Universe, have nothing "froward or perverse in them."
We have hinted at what keeps men from the clear apprehension of divine truths. The wise man says in verse Pro_8:9. "They are all plain to him that understandeth, and right to them that find knowledge."
The first part of this verse wears very much the aspect of a truism. But it is not said, "They are all plain to him that understandeth them;" but simply to him that "understandeth." It seems to signify, who has the understanding necessary to the apprehension of divine truth-spiritual discernment. "He who is spiritual discerneth all things." "They are all plain" to him who thus understandeth.
It may further be observed, how very much depends, in the prosecution of any science, for correct and easy apprehension of its progressive development to the mind, on the clear comprehension of its elementary principles. The very clearest and plainest demonstrations, in any department of philosophy, will fail to be followed and to carry conviction,-will leave the mind only in wonder and bewildering confusion, unless there is a correct and full acquaintance with principles or elements, or a willingness to apply the mind to its attainment. So it is in divine science. There are, in regard to the discoveries of the divine word, certain primary principles, which all who are taught of God know, and which they hold as principles of explanation for all that that word reveals. They who are thus "taught of God," perceive with increasing clearness and fulness, the truth, the rectitude, the unalloyed excellence of all the dictates of divine wisdom.
All is "plain"-all "right." The darkness that before brooded over the mind is dissipated. They "see all things clearly." They "have an unction from the Holy One, and know all things," 1Jn_2:20.
Wisdom then goes on to recommend her instructions, in terms very similar to those she had before used:-verses Pro_8:10-11.* "Receive my instruction, and not silver; and knowledge rather than choice gold. For wisdom is better than rubies; and all the things that may be desired are not to be compared to it."
* Compare Pro_3:13-15.
The first and second parts of the tenth verse are the same in meaning. The two things are supposed to be brought into competition. A choice is offered; a decision between them is to be made. And the instructions of wisdom are pronounced incomparably superior in real value to the most choice treasures of earth.
Wisdom next recommends herself and her instructions, by representing herself as the source of all useful and happy discoveries:-verse Pro_8:12. "I wisdom dwell with prudence, and find out knowledge of witty inventions."
We have already adverted to the following verse, as indicating that Wisdom is to be understood of a personified attribute-"I wisdom dwell with prudence, and find out knowledge of witty inventions."
Wisdom, in the most comprehensive aspect, is to be regarded as giving origin to all arts and sciences, by which human life is improved and adorned; as by her inventive skill developing all the varied appliances for the external comfort and well-being of mankind; as planning the "wondrous frame" of universal creation, which, with all its varied beauty, fills us, in the view, with astonishment and delight; and conceiving, in the depths of eternity, the glorious scheme-a scheme "dark with brightness all along"-which secures the happiness of man for ever, and in which she appears in her noblest and most attractive display-the whole, from first to last, discovering "the manifold wisdom of God."
Verse Pro_8:13. "The fear of the Lord is to hate evil: pride, and arrogancy, and the evil way, and the froward mouth, do I hate."-" Hating evil," is the practical result of "the fear of the Lord." This is the sentiment; only by identifying the two,*-the principle with the practice,-the idea is more emphatically conveyed, that the one cannot subsist without the other. If evil is not hated, God is not feared. It is equally true, that if God is not feared evil is not hated: for, indeed, the absence of the fear of God is the greatest of all evil. It is "desperate wickedness;"-"enmity against God," evinced in the neglect of those duties which men owe directly to God,-being necessarily a greater crime than any violation of the claims of fellow-creatures,-greater in the proportion in which the object of the one class of duties is greater than the object of the other.
* So in 1Jn_5:3, Job_28:28.
It is not only divine Holiness, observe, that "hates evil;" it is divine Wisdom. This conveys to us the important lesson, that the will of God, along with His abhorrence of all that is opposed to it, is founded in the best of reasons. All that is evil is contrary to His own necessary perfection, and, consequently, to "the eternal fitness of things."
{eS module note: not sure why, but the rest of the chapter was set off by brackets "[]" in Wardlaw's original work. They are not misprints.}
[Wisdom continues to assert her exalted claims, verse Pro_8:14:-" Counsel is mine and sound wisdom; I am understanding; I have strength."-Her "counsel" is ever good. There is always "sound wisdom" in it-the wisdom which guides to right conclusions, both as to the course to be taken, and the means by which it is to be followed out. To appreciate "sound wisdom," "understanding" is essential-a distinct apprehension of the truth and will of God. In "understanding and wisdom" there is "strength." (Ecc_7:10). "Knowledge is power;" and knowledge in union with wisdom-the ability to use knowledge aright-multiplies the power. In proportion as there is "understanding" and "wisdom," is there "strength"-moral and spiritual strength-strength to act and to suffer-to do and to bear.
To divine Wisdom, these spiritual treasures peculiarly belong. She alone is their centre and their source. The structure of the sentence is not uniform; but the language expresses this idea in the most absolute manner.
"Counsel" and "wisdom;" "understanding" and "strength" are needed by all; but to no class are they so indispensable as to those who hold the reins of authority, or occupy the seat of judgment. Hence the following verses-"By me kings reign and princes decree justice; by me princes rule, and nobles, even all the judges of the earth."-Are all then who wield the sceptre or exercise judicial functions, guided by the dictates of wisdom? Alas! the history of the Church and of the world alike tell a very different tale. Too often among "kings and princes and judges of the earth," Las there been but a slender measure of even ordinary wisdom-worldly discretion-and less by far of "the wisdom that cometh from above." Full many a time have their deeds of oppression and wrong testified of their folly, and discovered their godless spirit-wringing tears of bitterness from many an eye, and groans of anguish from many a heart.
The language may be considered as implying, First,-that human government, in all its branches, is the appointment of Divine wisdom;-that, as the Apostle expresses it, "there is no power but of God;" that "the powers that be are ordained of God."-Secondly, that all who sustain positions of authority and power, should act habitually under the influence of divine Wisdom-" the fear of God" being the regulating principle of their entire procedure.-Thirdly, that no authority can be rightly exercised, and no judicial process successfully carried out,-so carried out as to promote the well-being of man, and the glory of God,-without the direction of Wisdom.-Fourthly, that divine Wisdom exercises control over all human agents in the administration of public affairs-from the monarch on the throne to the humblest official-all being alike "ministers of God"-and all their dealings being overruled for the ends which divine Wisdom has to accomplish, so that every act shall tend to further the purposes of Him whose prerogative it is to say, "My counsel shall stand, and I will do all my pleasure."
In the verse which follows, Wisdom gives the gracious assurance of her tender regard for those in whose hearts sincere affection towards herself has a place. She reciprocates their love-"I love them that love me" is her solemn declaration: and none ever "seek her face in vain." "They" says she, "who seek me early shall find me." She loves not any for their rank or station:-not the great for their greatness; not the rich for their riches; not the noble for their nobility; not the mighty for their might; not the learned for their learning; not the prince more than the peasant; not the king on the throne more than "the beggar" in his rags: but all alike-"high and low, rich and poor together"-who love her-"them that love Me"-them that discern her beauty, that seek her favour, that court her presence, that submit to her will, that learn from her lips, that look to her for guidance, that rejoice in her smile and blessing.
And by ALL her smile and blessing may be "found." From none does she hide herself. She waits to welcome all who come. She bids none from her presence. She proffers to all the hand of kindness. She extends to all the sceptre of her love. She "receives them graciously, and loves them freely:"-" They that seek me shall find me:" such is her promise. That promise must stand. It is sure as the word of eternal truth. But she must be "sought"-sought "early"-earnestly, and now.
How striking the contrast between the language of Wisdom here, and her utterance in the close of the opening chapter of this Book! Here her voice is that of mild benignity; there it is the voice of stern, unrelenting judgment. Here we have the voice of mercy; there the voice of insulted and offended majesty; here the breathing of tenderness and love, there the dread denunciations of destructive wrath. This is her language now, as she stands, in the attitude of condescending kindness, ready to welcome to her embrace the wayward and wandering-the guilty and perishing children of men; that is her language in the view of love rejected, of favour despised, of invitations scorned, of blessing proffered, but trampled in the dust by the spirit of ingratitude and pride. Then will cease for ever "the still small voice; of Mercy's tender pleadings, and the ear be greeted only with the startling, thrilling accents of awakened justice. Then there are no more invitations, no more gracious promises, no kind assurances, no words of encouragement, no smile of benignity, no proffered hand of help. They "call on her" but she "hears not." They "seek her"-seek her with the agonizing effort of despair-but they do not find her."
While we cannot regard Wisdom as the Eternal Word, yet no language could be more in harmony with His utterances when, in "the days of his flesh," as incarnate God, He addressed himself to perishing men-to "the lost" whom He came from heaven to earth to "seek and to save." In these words, "I love them that love me, and they that seek me early shall find me," we seem to hear the voice of Him "who spake as never man spake,"-of Him "into whose lips grace was poured,"-of Hun who said, with all the deep affection and tender solicitude of a heart glowing with divine compassion, "Come unto me, all ye that labour and are heavy laden, and I will give you rest:" "him That Cometh Unto Me I Will In No Wise Cast Out."-And in the contrasted declaration-" They shall call on me, but I will not hear; they shall seek me earnestly, but shall not find me," we hear, as it were, the voice of the same Jesus, when, as the Judge of all, He shall sit upon "the throne of his glory," and having "separated the righteous from the wicked," shall say to the latter, in these words of awful import-filling their trembling spirits with hopeless agony, "Depart From Me, Ye Cursed, Into Everlasting Fire.
To induce all to "seek" her, Wisdom anew unfolds the blessings she has to bestow-blessings of unequalled excellence and unending duration. Hear her words once more-"Riches and honour are with me; yea, durable riches and righteousness. My fruit is better than gold, yea, than fine gold; and my revenue than choice silver. I lead in the way of righteousness, in the midst of the paths of judgment: that I may cause those that love me to inherit substance; and I will fill their treasures."]
