WISDOM by Eld. S. Pierce

Seventh-day Adventist Publishing Association · Battle Creek, Mich. · Nov 24, 1874

WISDOM

By Eld. S. Pierce

BY ELD. S. PIERCE.

TEXT: “Wisdom is the principal thing; therefore get wisdom.” Prov. 4:7.

It may be that the vast 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 set forth in the text, is it befitting that all remain silent respecting it, notwithstanding they 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 portray 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, wisdom, 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 possesses one of these gifts must possess 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. 15:2.

Here we have it defined on general principles by both human and divine authority, but we see they are the same, philosophically considered, as cause producing effect. For instance, we will introduce two men; one with a large share of knowledge pertaining to financial affairs. He bends all the energies of his mind to use that knowledge so skillfully in the acquisition of wealth that he acquires a large 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 for the extension of that cause; though he may have made himself despised and poor, as to the good things of this life, while the other is surrounded with wealth and honor. In this instance, both have accomplished their respective objects, and have proved themselves to be wise men by using their knowledge aright for the accomplishment of their respective designs—one possessing worldly, the other heavenly, wisdom.

It is true that wisdom cannot exist without knowledge, but knowledge may exist to some extent with very little or no wisdom. Wisdom is more nearly allied in sense, scripturally, to understanding, perhaps, than to any other word. Prov. 14:33. “Wisdom resteth in the heart of him that hath understanding.” Prov. 10:23. A man of understanding hath wisdom, i. e., wisdom is the practice of what a good understanding dictates.

The term in Scripture is used in several other shades of sense. It was said of Bezaleel and Aholiab that they were filled with the Spirit of God in wisdom and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works, having such a mental organization as would enable them easily to acquire a fund of such knowledge as, when rightly used, would render them remarkable for their mechanical skill.

It was said of Moses, “He was learned in all the wisdom of the Egyptians;” i. e., his mind was most thoroughly disciplined in all that varied human learning which would best qualify him to occupy successfully the most elevated place in that nation. This might not be considered a sordid kind of worldly wisdom; but a species of human wisdom the least exceptionable, which might have laudable ends in view, and the best means to accomplish them.

We believe God designed that Moses should pass through all that disciplinary mental culture, that he might possess such refinement, aptitude, and resources of thought as are indispensable in taking the leading control of a nation, and at all times find himself possessed of all that mental strength necessary to bear up under the burden he had to endure the last forty years of his life.

But what is the most strikingly opposite to heavenly wisdom is that which is called, earthly, sensual, devilish. James 3. And this seems to be the lowest, most censurable, and even degrading species of which we have any conception. Is it not rather a sarcastic irony to show the wretchedness of the principles of action just introduced? For all must see how distressingly injurious, if not destructive, envy and strife must be to any enterprise against which it is exercised, the injury being commensurate with the strength of those evil dispositions exhibited, especially when it exists within the same fraternity. And what have the agencies in this work gained? Nothing but the injury of those they hated, whom they should have loved, and the hindrance of the dissemination of those excellent principles they should have exhibited in their daily lives. They have gained also the displeasure of God, and the approval of wicked spirits and that class of men whom nations shall abhor. Prov. 24:24. Ah! who would want such gain as this! Instead of gain they will find, too late, it is only loss, too great for finite minds to estimate.

We now come to the most important sense or definition of the word: “The fear of the Lord is the beginning of wisdom.” Prov. 9:10. “The fear of the Lord, that is wisdom.” Job 28:28. Or we may reverse it to make it plainer: Wisdom, that is, the fear of the Lord. God is so very good and careful of our best interest that he condescends to give us such a supply of definitions that there is no need of being mistaken in regard to the meaning of his truth in any of its parts. Hence he continues to define his own definitions, and tells what “the fear of the Lord” is, in four different ways. Two of them, however, are not very explicit. We will give the two that are expressly defined: “The fear of the Lord is a fountain of life to depart from the snares of death.” Prov. 14:27. “The fear of the Lord is to hate evil.” Prov. 8:13. The snares of death we understand to be sin. “The wages of sin is death.” Rom. 6:23. If we wish to know what evil is,—ask Paul: he says, “Evil communications corrupt good manners.” 1 Cor. 15:33. Thus we see that evil in us is what corrupts. This may be objected to from the fact that it is said that the Lord creates evil. Isa. 45:7; Amos 3:6. But this is evil in another of its senses, such as that in which Job used it, when he replied, “Shall we receive good at the hand of God, and shall we not receive evil?” The sense here is evidently that of affliction.

Or we may take evil in the sense of sin in general according to Rom. 7:21; James 1:13. Then sin is defined as being a transgression of the law. 1 John 3:4. 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 word wisdom that we so often find such immense importance attached to it, as we frequently see given 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. We therefore conclude, rather, 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 given their lives in addition to all else to obtain this 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.” Not that the wise have any pleasure in 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.” Eccl. 1:18. 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. On the other hand the clear conviction that we have done what we can to secure her heavenly guidance, the consciousness of covenanting to make the purchase in full, and that we have already commenced to fulfill its stipulations, the conscious evidence of purposed innocence, and of gracious favor from above; and more than all this, the multitude of precious promises inseparably connected with this heavenly attainment—all unmistakably tell how pleasant 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. 3:18.

2. Her protection. “Forsake her not, and she shall preserve thee; love her, and she shall keep thee.” Prov. 4:6. “Keep sound wisdom and discretion; so shall they be life unto thy soul, and grace to thy neck. Then thou shalt walk in the way safely, and thy foot shall not stumble.” Prov. 3:21–23. “When thou goest, thy steps shall not be straitened; and when thou runnest, thou shalt not stumble.” Prov. 4:12.

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. 7:4. A relation somewhat similar to that which Jesus claimed to those who did the will of his Father: “The same is my brother and sister and mother.” Matt. 12:50.

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. 8:6–8.

These are the principles which attract and lead the souls of those who have been suitably convicted of sin by the Spirit of God; and instead of those fearful forebodings of sin’s awful end, there will be discovered such a distressing defect in the moral character as will be such a source of pungent grief, that it will produce constant longings 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.

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. 8:1–5.

Then inspiration goes on to the close of the chapter to describe her inimitable attractions and incalculable wealth, in language so divine as to enlist if possible our affections for the attainment of those superlative excellences therein portrayed.

“Wisdom crieth without; she uttereth her voice in the streets: she crieth in the chief place of concourse, in the openings 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. 1:20–23.

We here have language as inviting as the voice of love and mercy can make it; and lest our affections should 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 deter us from such a neglect. “Because I have called, and ye refused; I have stretched out my hand, and no man regarded; but ye have set at nought all my counsel, and would none of my reproof; I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me; for that they hated knowledge, and did not choose the fear of the Lord.” Prov. 1:24–29.

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. 8:17. Here, we understand, is an especial and sure promise to those who make choice of wisdom’s ways while in youth, while all their faculties are susceptible of great 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 unable to retain what it had previously acquired.

This is the reason why those of the Israelites who were mere children and youth at the time they saw such a display of God’s power and goodness for the deliverance of his oppressed people, were all so favorably

affected thereby as finally to be morally fitted up for the promised land; while all those, except two, who were twenty years old and upward when they were delivered, failed of coming up to those high virtuous attainments, necessary to qualify them for that desirable possession.

These truths should be the greatest encouragement to the young of this generation; for the cases of the Israelites in the wilderness were our examples. “Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the world are come.” 1 Cor. 10:11.

We have marveled at the 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 that of any other class, especially as soon as they are able to see this type and antitype in all their clearness and force. “Now therefore hearken unto me, O ye children; for blessed are they that keep my ways.” Prov. 8:32.

7. Her inexhaustibly rich 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. 8:34, 35. If eternal life and favor from the Lord are not sufficient inducements to prompt us to labor for this glorious achievement, we will bring before the minds of those who aspire after riches one inducement more, only, for their consideration.

“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. 8:20, 21.

8. How this invaluable gift is to be obtained. “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. But let him ask in faith, nothing wavering.” Jas. 1:5, 6. Not with a cold, formal indifference; but with a fervor that is allied to such a hungering and thirsting as never can be satisfied till filled with what is so ardently desired.

Have you ever wrestled all night, as Jacob did? Have you ever spent all night in prayer, as the Son of God did? Doubtless very few have done this. If not, have the midnight hours resounded with groanings that could not be uttered, for the attainment of this gracious boon?

Faithless prayers do no good. Yet men ought always to pray and never to faint. Luke 18:1. It is a command of Christ. It is his command also that we possess wisdom. “Be ye therefore wise as serpents, and harmless as doves.” Matt. 10:16.

Some, doubtless, have shed more tears over this last quotation than over any other passage in the Bible; because they well knew the unyielding claims of the word of God upon them in this matter, but did not understand the true sense or definition of that wisdom which is so imperatively enjoined.

What language could have been used more commanding, more captivating, more inviting, more winning, than inspiration has made use of, in connection with this subject, to allure, if possible, the lost children of men away from the horrid folly of disobedience to the wisdom of the just.

Well has it been said, “What could have been done more to my vineyard that I have not done?”