Wisdom by Stephen Pierce

The Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Oct 13, 1868

Wisdom.

By Stephen Pierce

BY ELD. STEPHEN PIERCE.

TEXT.— “Wisdom is the principal thing; therefore get wisdom.” Prov. iv, 7.

It may be that the vast depth, or profound comprehensiveness, of this subject, has deterred the most of men from introducing it before the minds of the people, either orally or by writing.

If, however, the importance of the subject is commensurate with these qualities, is it befitting that all remain silent respecting it, even although they may realize their inability to do it justice? The imperative language made use of by inspiration, in many places, to enforce upon us the necessity of this exalted gift or attainment, might induce some, however incompetent they might feel themselves to be, to try to present some of its excellences before the people, many of whom may possess far more of its desirable elements than themselves.

As to the meaning of the term, many have considered it synonymous with knowledge. Had it been so, in a Scriptural sense, there would not have been two spiritual gifts, one called the word of wisdom, and the other the word of knowledge, by the same Spirit; but instead of this, both would have been one. And in this case, it would not have been said, “To one is given the word of wisdom, and to another the word of knowledge;” for the person who possessed one of these gifts must have possessed the other also.

The first human definition is, The right use or exercise of knowledge. And this is in harmony with one of its inspired definitions: “The tongue of the wise useth knowledge aright.” Prov. xv, 2. Here we have it defined on general principles, both by human and divine authority. But we see they are the same, philosophically considered, as cause producing effect. To illustrate, we will introduce two men: One with a great share of knowledge pertaining to financial affairs, bends all the energies of his mind to use that knowledge so skillfully in the acquisition of wealth, that he acquires a great fortune in a short time. The other, with an extensive knowledge of divine truth, makes such a wise use of it that he accomplishes the greatest possible good to his fellows by its dissemination. This one may have made himself despised, and poor as to the things of this life, while the other is surrounded with wealth and honor. In this case, both have accomplished their objects respectively, and have proved themselves to be wise men, by using their knowledge aright for the accomplishment of their respective designs. One is possessed of worldly, the other of heavenly wisdom.

It is true, wisdom cannot exist without knowledge; but knowledge may, to some extent, exist with very little, or no, wisdom. It is more nearly allied in sense, scripturally, to understanding than, perhaps, to any other word. Prov. xiv, 23. “Wisdom resteth in the heart of him that hath understanding.” Prov. x, 23. A man of understanding hath wisdom; i. e., wisdom carries out practically what a good understanding dictates.

The term in the Scriptures, as well as in other writings, is used in various other shades of sense. For instance, it was said of Bezaleel and Aholiab that they were filled with the Spirit of God in wisdom, and understanding, and in knowledge, and in all manner of workmanship, to devise cunning works. Possessing such mental organizations as would enable them easily to acquire a fund of such knowledge as, when rightly used, would render them remarkable for their mechanical skill.

Also, it was said of Moses, “He was learned in all the wisdom of the Egyptians;” i. e., his mind was the most thoroughly disciplined in all that varied learning which would the best qualify him to occupy successfully the most elevated place in that nation. This might not be considered the most sordid kind of worldly wisdom, but a species of human wisdom the least exceptionable, which may have laudable ends in view, and the best means to accomplish them. At least, we believe God designed Moses should pass through all that disciplinary, mental cultivation, that he might possess such refinement, aptitude, and vast resources of thought as are indispensable in taking the control of a nation, and be well furnished with all that mental strength necessary, to bear up under all those mental burdens he had to endure the last forty years of his life.

But what is most strikingly opposite to heavenly wisdom is that which is called earthly, sensual, devilish. James iii. And this seems to be the lowest, most censurable, and even degrading, species, of which the mind can conceive. Is it not rather a sarcastic irony, to show the wretchedness of the principle of action just introduced? For all must see how distressingly injurious if not destructive, envy and strife must be to any enterprise against which they are exercised. The injury being commensurate with the strength of these evil dispositions exhibited—especially when within the same fraternity. And what have the agents in this work gained? Nothing but the injury of those they hated, and whom they should have loved; and the prevention of the spread of those excellent principles they should have exhibited in all their lives. They have also gained the displeasure of God and the approval of wicked spirits and that class of men whom nations shall abhor. Prov. xxiv, 24. Ah! who would want such gain as this? Instead of gain, they will find too late, that ’tis only a loss too great for finite minds ever to estimate.

There is another striking and mysterious sense, in which the word wisdom is made use of, in 1 Cor. i, 24: “But we preach Christ crucified, unto the Jews a stumbling block, and unto the Greeks foolishness, but unto them which are called, both Jews and Greeks, Christ the power of God and the wisdom of God.” In a particular sense great strength and consistency of argument must be brought into requisition in order to convince the stumbling Jew, so that he could reverse all his prepossessions respecting the works, position, and character, of his expected King, and embrace his gospel. And great wisdom was necessary in order to win the Greek away from that wisdom which he so long had cherished as the very light of excellence, to the unpretending simplicity of heavenly wisdom, and the humiliating doctrine of the cross of Christ.

Doubtless, however, if it should be applied as above, it should also especially be applied in a general sense: as requiring great strength, or power, of mercy and love, and unsearchable wisdom, to win back a world of disloyal, rebellious subjects to their original allegiance and love for their Creator, his government and laws. Hence the only participants in the councils of Heaven devised a plan, the most efficient, to accomplish this glorious object, making use of the only efficiency existing, which could accomplish anything, to manifest such matchless depths of love combined with infinite wisdom, as had been unheard of by all the world, and all the universe besides. We think, then, in the sense of a co-operative agent, Christ is said to be the power of God, and the wisdom of God. There was something in all this that had greater power to convince, and wisdom to win the affections of men, than all else that could have been devised.

We now come to the most important definition of the word, so far as it respects our course of action. “The fear of the Lord is the beginning of wisdom.” Prov. ix, 10. “The fear of the Lord, that is wisdom.” Job xxviii, 28. Or we may reverse it, to make it more plain: Wisdom, that is the fear of the Lord. Now God is very careful of our best interests, and condescends to give us such a supply of definitions, that there is no need of being under any mistake in regard to the meaning of his truth. Hence he continues to define his own definitions, and tells what the fear of the Lord is. He says it “is to hate evil.” Prov. viii, 13. And if we wish to know what evil is, Paul tells us that “evil communications corrupt good manners.” 1 Cor. xv, 33. Thus we see that evil is what corrupts good manners or any good and moral principle whatever. This may be objected to because it is said that

the Lord creates evil. Isa. xiv, 7; Amos iii, 6. But this is evil in another of its senses; such a sense as that in which Job used it, when he inquired, Shall we receive good at the hand of God, and shall we not receive evil? The sense here, evidently, is that of affliction. Again, we may take it in the sense of sin in general, as in Rom. vii, 21; James i, 13. Then sin is defined as being a transgression of the law. 1 John iii, 4. And here we come where there is no chance to err in regard to the meaning, unless we do it willfully.

It is in this last sense of the term wisdom, that we so often find such immense importance attached to it as we frequently see given it in the Scriptures of truth. Hence the language of the text: “Wisdom is the principal thing, therefore get wisdom.” If it were anything of an earthly nature, inspiration would not call it the principal thing; nor would the Spirit of the Lord enjoin upon us so imperatively to get it. Hence we conclude rather that it is the pearl of great price, which when a man has found, he goes and sells all that he has, and buys it. Many have done this, and even given their lives in addition to all else, to obtain the inestimable treasure.

And here we will try to present some of its winning attractions and excellent qualities.

1. The pleasantness of her paths. “Her ways are ways of pleasantness, and all her paths are peace.” Prov. iii, 17. Not that the wise have any pleasure in contemplating, or even beholding, the wayward absurdities of the wickedly foolish. Far from it. Rather he can say in such a case, “In much wisdom there is much grief; and he that increaseth knowledge, increaseth sorrow.” Eccl. i, 18. And we may know by the preceding verse that it is when we give ourselves to know madness and folly, in connection with wisdom, that it causes grief and sorrow.

But on the other hand, the clear conviction that we have done what we could to secure her heavenly guidance, the consciousness of covenanting to make the purchase in full, and of having already commenced to fulfill its stipulations, the conscious evidence of purposed innocence and of gracious favor from above, and more than all these, the multitude of precious promises inseparably connected with this heavenly attainment,—all unmistakably tell how pleasant it must be to walk in such paths. “She is the tree of life to them that lay hold upon her; and happy is every one that retaineth her.” Prov. iii, 18.

2. Her protection. “Forsake her not, and she shall preserve thee; love her, and she shall keep thee.” Prov. iv, 6. “Keep sound wisdom and discretion; so shall they be life unto thy soul and grace unto thy neck. Then thou shalt walk in the way safely, and thy foot shall not stumble.” Prov. iii, 21–23. “When thou goest, thy step shall not be straitened; and when thou runnest, thou shalt not stumble.” Prov. iv, 12.

There is no one, except such as are puffed up with pride or vanity, who does not realize the necessity of a superior guardian power to defend us against the many dangers and perils to which we are exposed in this world of sin, evil, and temptation. This blessed attainment of wisdom calls to our aid the power which is adapted in all respects to give us this defense. We read of a defense which is called the “munition of rocks.” Isa. xxxiii, 16. Ah! who would not covet such a boon as this?

3. The near relation she sustains to those who choose her ways. “Say unto wisdom, Thou art my sister, and call understanding thy kinswoman.” Prov. vii, 4. A relation somewhat similar to what Jesus claimed to those who did the will of his Father: “The same is brother and sister and mother.” Matt. xii, 50.

4. The righteousness of her principles. “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.” Prov. viii, 6–8. These are the principles which captivate and lead the minds of those who have been suitably affected by the Spirit of the Lord. And instead of those fearful forebodings of sin’s awful, ultimate end, there will be discovered such a distressing lack, or defect in the lineaments of our moral characters, as will be a source of such pungent grief, and as will produce such constant longing for this deficiency to be made up, or, in other words, such a hungering and thirsting after righteousness, as will have a tendency to bring about a radical reformation in our lives and characters.

5. Her affectionate call to the children of men. “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 men. O ye simple, understand wisdom; and ye fools, be ye of an understanding heart.” Prov. viii, 1–5. Then inspiration goes on to the close of the chapter to describe her inimitable attractions and incalculable wealth, in language as attractive as Heaven’s endearing accents can make it; to enlist our affections for the attainment of those glorious excellences and riches there so beautifully described.

“Wisdom crieth without; she uttereth her voice in the streets; she crieth in the chief place of concourse, in the opening of the gates; in the city she uttereth her words, saying, How long, ye simple ones, will ye love simplicity, and the scorners delight in their scorning, and fools hate knowledge? Turn you at my reproof; behold, I will pour out my Spirit unto you; I will make known my words unto you.” Prov. i, 20–23. Here we have the above in language as inviting as the voice of love and mercy can make it; and lest our affections might be so perverted by a course of sin and folly as not to give heed to these winning invitations, we have the following verses to the end of the chapter, to deter us from such a neglect. Please read them. Prov. i, 24–29.

6. What she does for those who love and seek her. “I love them that love me, and those that seek me early shall find me.” Prov. viii, 17. Here, we understand is an especial and sure promise to those who make choice of wisdom’s ways, in youth, while all the faculties are susceptible of the greatest expansion, and quite as susceptible of growing up into a far more refined and elevated sphere of moral action. As proof of this, we all know the susceptibility of the youthful mind to acquire any kind of knowledge; while the same mind, in advanced life, is not only insusceptible of acquiring, but is even incapable of retaining what it had previously acquired.

As further proof of the greater susceptibility of youthful minds, than that of those of more advanced life, we have the example of the Israelites passing from Egypt to Canaan. We learn from the record of that event, that all from twenty years old and upward when they came out of Egypt, except two, perished through unbelief or disobedience before they arrived there. But those under that age went through into the promised land. This should be the greatest encouragement to the youth of this age; because the Israelites in the wilderness were the type, and we are the antitype. “Now all these things happened unto them for ensamples [margin, types], and they are written for our admonition, upon whom the ends of the world are come.” 1 Cor. x, 11.

We have wondered at the manifest unbelief of some of the youth in this message, when we see from the concurrent testimony of many scriptures that they are the ones who can consistently exercise unfaltering faith, more than any other class; especially, as soon as they are enabled to see this type stand out in all its clearness. “Now, therefore, hearken unto me, O ye children; for blessed are they that keep my ways.” Prov. viii, 32.

7. Her bestowments. “Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors; for whoso findeth me, findeth life, and shall obtain favor of the Lord.” Prov. viii, 34, 35. If life and favor from the Lord are not sufficient inducements to cause us to labor for this glorious achievement, we will bring before the minds of those who aspire after riches and honor one more inducement only, for their consideration: “Riches and honor 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.” Prov. viii, 18–21. Paul gives us a striking idea of the same inexpressible things in 1 Cor. ii.

After contrasting at some length earthly wisdom with heavenly, he introduces the following: “Howbeit we speak wisdom to them that are perfect; yet not the wisdom of this world; but we speak the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory; which none of the princes of this world knew; for had they known it, they would not have crucified the Lord of glory.” The princes of this world by their wisdom sought to retain their present, elevated position here, in preference to rescuing the innocent Son of God from the most distressing and ignominious death; but the wisdom of God in his dear Son, and in all the martyrs, led them to pursue a course which exposed them, all their lives, to the most bitter persecution and death. This, doubtless, is one of the most difficult points of difference which it becomes necessary for us to discover, in order to pursue a course which will finally end in safety; because we naturally love, and dote too much upon, the happiness of the present time; while heavenly wisdom prompts us to forego the pleasures of the present, to secure the best interest of the future.

The final inexpressible riches and honor resulting from that wisdom which Paul says that none of the princes of this world knew, is seen in the following verse: “Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.” Could they have seen these things, had they been portrayed before their minds in all their indescribable loveliness and incalculable richness, with a comfortable hope of securing them, how would they have put forth their best efforts to execute the wisdom of the just, to make them sure, even though it had stripped them of their crowns, thrones, and scepters, and left them but a mere pittance of earthly comforts here. The most wealthy here frequently undertake arithmetically to make an estimate of their possessions. But who has ever undertaken to bring out the solution of a problem in which is involved the value of an inheritance incorruptible, undefiled, and that fadeth not away?

The great Newton, commencing in infidelity, searched into the obscurity of other worlds; proved the measurement of their immense bodies, and the trackless paths of their various revolutions, by theorems peculiarly his own; weighed their ponderous masses in scales of his own mysterious invention; measured their relative positions in their respective spheres, balancing their gravities and distances by problems incomprehensible to other men; but when he came to one that involved the estimate of an “eternal weight of glory,” he shrank back without any effort, knowing there was no mathematical process or arithmetical computation that could reach infinity. And here he felt and saw his littleness, as others have seen theirs, and afterward exhibited the humility of a little child; and none so humbly bowed before his God; for none so well his greatness comprehended.

Think of a rural possession in a land where there is no blight nor curse, sickness, sorrow, pain nor death, no danger of loss or misfortune, no storms nor even clouds, but such as beautify the heavens, nothing but what is the most congenial to the sensibilities of all its blest inhabitants. Think also of a mansion within the dazzling splendors of a city of pure gold, like unto clear glass, walls built of jasper, embellished with all manner of brilliant gems, such as glitter upon the diadems of monarchs, arranged in such skillful order as infinite wisdom shall see fit, to produce the most happy effect on all the blest intelligences that behold it.

Make an estimate of all these, then take into consideration such personal possessions as those bags that wax not old, filled with treasures recognizable at the bank of Heaven, with all the vast productions of a land where there are no weeds, thorns, nor thistles to prevent the exuberance of their growth, and consequently a multitude of every variety of innocent, happy, living creatures, as a luxuriant ornament of that glorious realm, with nothing in all the scenery around but what delights the vision with beauteous forms and colors, no sounds but such as fall upon the ear with the most enrapturing accents conceivable.

Then add to all this the exalted honor of being the

sons and daughters of the Lord almighty, having garments of righteousness that outdazzle the sun, crowns of victory, such as earth’s monarchs have never worn, being joint heirs with Jesus Christ, God’s dear and only Son, and by this adoption receiving a white stone, having in it a new name written which no one knoweth save him that receiveth it. Then be made kings and priests unto God, and reign on the earth.

And after all this, we have reached just the starting point in our estimate. But could we multiply all these by a series of infinite ages, where is the finite mind that can comprehend their worth?

These are the inconceivable riches and honors which wisdom brings to those who have sought and obtained her guidance; and of such we can truly say, She has caused them to inherit substance, and hath filled their treasures. Who, with a view of these immense interests before them, will be so unwise as not to concentrate all their energies in a direction to secure them?

8. How shall this heavenly wisdom be obtained? Let inspiration answer this question. 1. “My son, if thou wilt receive my words, and hide my commandments with thee, so that thou incline thine ear unto wisdom, and apply thine heart to understanding, yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the Lord, and find the knowledge of God. For the Lord giveth wisdom; out of his mouth cometh knowledge and understanding.” Prov. ii, 1–6. Hence we see it is obtained by seeking for it.

2. We should cherish a love for it, and seek without delay in order to obtain it. “I love them that love me, and those that seek me early shall find me.” Prov. viii, 17. Also, “Love her, and she shall keep thee.” Prov. iv, 6. Keep constantly searching into the blessed characteristics of this heavenly treasure, and see if anything is there in the least degree repulsive or unlovely. Yea, rather see if everything in those divine lineaments is not the most lovely and attractive, and so keep cultivating an affection for its loveliness; for what we cultivate most carefully will surely grow; and thus we can obtain its excellent presence and divine aid.

3. There is another thing still to be done, more than intimated by the parable of a treasure hid in a field, which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. There was one dear young man who went away sorrowful from the requirement of such a purchase. “All like the purchase; few the price will pay.” Some, however, better appreciate the immense value of the treasure purchased, and do it with joy.

4. It is obtained by prayer. If any of you lack wisdom, let him ask of God that giveth to all men liberally, and upbraideth not; and it shall be given him. Oh! that we poor Laodiceans may lay all these to heart, and move forward with such a commendable zeal that we shall obtain the blessing. Amen.