In this age of falsification and dissimulation, Biblical Wisdom shines like a great ligh in the world of darkness and deception and deceit.
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- ) Wisdom is with the aged.
Job 12:12, “Wisdom is with the aged,
and with long life comes understanding.”
It does not mean all old people have wisdom. Some age at forty, some age at eighty. It is like saying, The old horse knows the way. But it does not mean all old horses know the way. Wisdom is supreme, more difficult to find than a fine pearl. It is important to know from the start that Wisdom belongs to God.
Gill’s Exposition of the Entire Bible
With the ancient is wisdom,…. Meaning not himself, who was not very ancient; though some think Eliphaz so understood him; hence those words of his, in Job 15:9; rather, as others, Job tacitly wishes that some ancient man, with whom wisdom was, would undertake to examine the affair between him and his friends, and judge of it, and decide the point; or, as others, he has respect to Bildad’s advice to search the fathers, and learn their sentiments, and be determined by them; to which he replies, that though it will be allowed that wisdom is with them, for the most part, yet their judgment of things is no further to be regarded than as it agrees with the wisdom of God, and the revelation he has made of his will; though it seems best of all to consider these words as an adage or proverbial sentence generally agreed to, that it often is, as it might be expected it should, though it is not always, that men well advanced in years are wise; that as they have lived long in the world, they have learned much by observation and experience, and have attained to a considerable share of wisdom and knowledge in things, natural, civil, and religious:
and in length of days is understanding; the understandings of men are improved and enriched, and well stored with useful science, having had the opportunity of much reading, hearing, and conversation; by this Job would suggest, that if his friends had more knowledge of hidden and recondite things, beyond common people, which yet they had not, it was not so wonderful, since they were aged men, and had lived long in the world; or rather it may be that this is mentioned, to observe that from hence, seeing it is so among men, that ancient men have, or it may be expected they should have, a considerable share of wisdom and understanding; it may be most easily and strongly concluded, that God, who is the Ancient of days, has the most perfect and consummate wisdom and knowledge, which is asserted in Job 12:13.”
2.) Wisdom is more valuable the pearls.
Job 28:18, “Coral and crystal are not to be mentioned;
and the acquisition of wisdom is more valuable
than pearls.”
According to https://rockchasing.com/types-of-pearls/
“Pearls are unique gems that come from the sea, and there are many different types of pearls. Akoya pearls, South Sea pearls, and Keshi pearls are just a few examples of the variety available.
Each type of pearl has its own special look and feel, making them all special in their own way. For example, mabe pearls have a distinctive style that sets them apart from others.
It’s exciting to learn about how each pearl is formed and where it comes from. Understanding these gems can help us appreciate their beauty even more.
The 13 Different Types Of Pearls And What They Look Like
Pearls are fascinating gems with a variety of shapes, sizes, and colors. The four major types of pearls are Akoya pearls, South Sea pearls, Tahitian pearls, and freshwater pearls, each with its own unique appearance.
In addition to these four, there are other interesting types of pearls that may fall under one of these categories. These gems show the incredible variety the ocean has to offer, with each type bringing its own special beauty to the world.
Akoya Pearls
Akoya pearl provided by TalkPearl
Akoya pearls are a type of pearl that are known for their luster and round shape. They are one of the different types of pearls people can find and admire.
These pearls typically have a white or cream color, but they can also have hints of pink or silver. The surface of Akoya pearls is smooth and shiny, reflecting light beautifully.
One of the most notable features of Akoya pearls is their size, which is generally smaller compared to other types. This small size makes them a subtle yet elegant option for all kinds of looks.
Where you can find Akoya pearls
Akoya pearls are primarily found in the waters off Japan and China, where the conditions are just right for pearl oysters. These regions are famous for cultivating Akoya pearls, using techniques passed down for generations.”
According to https://themostexpensive.org/most-expensive-pearls/
“Pearls are an elegant status symbol, and they’ve been prized by royalty, wealthy merchants, and politicians since ancient times. As such, pearls have never been an ordinary or cheap commodity. But what is the most expensive pearl in the world, and what makes it so pricey?
Let’s discover which pearls are the most expensive and discuss why they fetch thousands or millions of dollars!
Here Are the 10 Most Expensive Pearls in the World:
- Giga Pearl – $200 Million
- Beauty Of Ocean Pearl – $138.7 Million
- Pearl of Lao Tzu – $93 Million
- Marie Antoinette’s Pearl Pendant – $36 Million
- La Peregrina Pearl – $11.8 Million
- The Big Pink Pearl – $9.9 Million
- Pierre Cartier’s Pearl Necklace – $206,066
- The Duchess of Windsor’s Pearls – $179,000
- The Cowdray Pearls – $153,070
- The Baroda Pearls – $142,740.”
The Bible says, wisdom is more valuable than pearls. Here we know that Giga Pearl is worth $200 million. Do you know anyone who has wisdom worth $200 million?
Mat 13:45-46, “Again, the Kingdom of Heaven is like a merchant seeking fine pearls, and upon finding one
pearl of great value, he went and sold everything that he had and bought it.”
Matthew 13:45-46. Again, the kingdom of heaven — That is, one that earnestly seeks for it; is like unto a merchant-man, who goes about from one city or country to another, seeking goodly, or beautiful pearls, or jewels. Thus the sacred writers often compare and prefer wisdom, or true religion, to costly jewels. See Job 28:15-19; Proverbs 3:15; Proverbs 8:11. Who, when he had found one pearl of great price — Of an exceeding great value, sold all that he had and bought it — As well knowing he would be a great gainer though he should part with all he possessed for it. Titus the truly enlightened believer freely and readily gives up, not only all sin, but all that is in the world, which he is called to part with, that he may receive the kingdom of God into his heart, and may be made a partaker of the blessings of the gospel. “He,” says Baxter, “that findeth not by faith enough in the love of God and heavenly glory, and in Christ the way thereto, to make him consent sincerely and practically to sell or part with all the world, rather than lose it, is not capable of a just title to it, nor shall obtain it.”
3.) Wisdom is better than jewels.
Pro 8:11, “For wisdom is better than jewels;
and all desirable things cannot compare with her.”
According to https://www.pouted.com/most-expensive-crown-jewels-in-world/
I was lucky to have seen Denmark—Crown of Christian V
“Next on our list is the Crown of Christian V, which people can see on display at the Rosenberg Castle in Copenhagen. This ornate crown is truly one-of-a-kind, something that is evident with just one glance. Weighing more than two kilos (4 pounds), the crown features an array of splendid gemstones as part of its alluring design, including interwoven rows of diamonds, garnets, and sapphires. Perhaps the most special part of this crown, however, is the extraordinary cabochon ruby that sits atop the diamond-studded cross.”
And also I saw, United Kingdom—St. Edward’s Crown
“Coming in at number one on our list of the most expensive crown jewels in the world is St. Edward’s Crown, which is arguably the most famous crown jewel in the world. With over 400 precious and semi-precious gemstones, the crown weighs nearly five pounds. It includes 345 aquamarines, 37 topazes, 27 tourmalines, 12 rubies, seven amethysts, six sapphires, two jargoons, one garnet, one spinel, and one carbuncle. Experts have valued St. Edward’s Crown at 40 million dollars. St. Edward’s Crown was worn by Queen Elizabeth II during her precession in 1953, but since then has very rarely worn it. The reason for this is because of the weight, which the Queen said makes looking down when reading a speech nearly impossible.”
The Bible says Wisdom is better than jewels.
According to https://gem.agency/hope-diamond/#:~:text=What%20is%20the%20H
I had also seen the Hope Diamond:
“The successive owners of Hope in the twentieth century are Pierre Cartier, son of the famous jeweler Alfred Cartier (from 1910 to 1911) who sells it for 300,000 dollars to Evalyn Walsh McLean. It was owned from 1911 until his death in 1947, then it passed to Harry Winston in 1949, who donated it to the Smithsonian Institute in Washington in 1958.
In order to make the transport of the stone as discreet and safe as possible, Winston sends it to the Smithsonian by post, in a small parcel wrapped in kraft paper.
Remaining the largest blue diamond ever discovered to date, the diamond is still visible in the famous institution, where it benefits from a reserved room: it is the second most admired art object in the world (six million annual visitors) after the Mona Lisa at the Louvre (eight million annual visitors).”
Pro 4:7, “The beginning of wisdom is: Acquire wisdom;
and with all your possessions, acquire understanding.”
The principal thing; the most excellent of all possessions.
With all; even with the price of all, though it cost thee the loss of all which thou hast. Or, or among all. Whilst you labour for other things, do not neglect this.”
4.) Wisdom is found on the lips of the discerning.
Pro 10:13, “On the lips of the discerning, wisdom
is found, but a rod is for the back of him who has no sense.”
Verse 13. – Wisdom is found (comp. Psalm 37:30). The man of understanding is discreet in speech, and does not cause trouble by rash or foolish words. A rod (Proverbs 19:29; Proverbs 26:3). A fool brings upon himself punishment by his insensate talk. Void of understanding; Hebrew, “wanting in heart;” Vulgate, qui indiget corde. The LXX. combines the two members into one proposition, “He who putteth forth wisdom with his lips is a rod to chastise the man without heart.” In the Hebrew conception the “heart” is the seat, not only of the passions and affections, but also of the intellectual faculties. Proverbs 10:13.”
Wisdom is found on the lips of the discerning.
5.) Wisdom is with those who receive counsel.
Pro 13:10, “Through overconfidence comes nothing
but strife, but wisdom is with those who receive counsel.”
Verse 10. – Only by pride cometh contention. Some render “surely” (raq) for only, as in Genesis 20:11. Others rightly translate, “By pride cometh only, nothing but, contention.” Vulgate, “Between the proud disputes are always rife.” One who is haughty and overbearing, or who is too conceited to receive advice, is sure to quarrel with others. Septuagint, “An evil man with insult doeth evil.” With the well advised is wisdom; those who are not, like the proud, above taking advice and following it, are wise (Proverbs 11:2; Proverbs 12:15). As the Vulgate puts it, “They who do all things with counsel are directed by wisdom.” The LXX., reading differently, has, “They who know themselves are wise,” which implies that the wise know their own weakness and imperfection, and hearken humbly to good counsel Proverbs 13:10.”
Wisdom is with the well advised.
Do you think the world leaders are well advised?
6.) Wisdom is in the presence of one who has understanding.
Pro 17:24, “Wisdom is in the presence of one who has understanding, but the eyes of a fool are on the ends of the earth.”
Verse 24. – Wisdom is before [the face of] him that hath understanding. The idea is that the intelligent man directs his look towards Wisdom, and therefore she beams upon him with all her light; as the Vulgate puts it, “In the face of the prudent wisdom shines.” He has one object to which he directs all his attention (Proverbs 15:14). The Septuagint rendering is not so satisfactory: “The countenance of a prudent man is wise;” he shows in his look and bearing the wisdom that guides him. Thus Ecclesiastes 8:1, “A man’s wisdom maketh his face to shine, and the hardness of his face is changed.” The eyes of a fool are in the ends of the earth. A fool has no one definite object in view; he pursues a hundred different things, as they happen to come in his way, but misses the most important quest of all and fritters away the powers which might have aided him to obtain wisdom. Proverbs 17:24.”
Wisdom is in the presence of one who has understanding.
7.) The fountain of wisdom is a bubbling brook.
Pro 18:4, “The words of a person’s mouth are deep waters; the fountain of wisdom is a bubbling brook.”
Verse 4. – The words of a man’s mouth are as deep waters. “Man” (ish) here means the ideal man in all his wisdom and integrity, just as in Proverbs 18:22 the ideal wife is intended under the general term “wife.” Such a man’s words are as deep waters which cannot be fathomed or exhausted. The metaphor is common (see Proverbs 20:5; Ecclesiastes 7:24; Ecclus. 21:13). For “mouth,” the Septuagint reads “heart:” “Deep water is a word in a man’s heart.” The second hemistich explains the first: The well spring of wisdom as a flowing (gushing) brook. A man’s words are now called a well spring of wisdom, gushing forth from its source, the wise and understanding heart, pure, fresh, and inexhaustible. Septuagint, “And it leapeth forth (ἀναπηδύει) a river and a fountain of life.” Or we may, with Delitzsch, take the whole as one idea, and consider that a man’s words are deep waters, a bubbling brook, and a fountain of wisdom. Proverbs 18:4.”
According to https://cn.bing.com/images/search?view=detail
7.) The fountain of wisdom is a bubbling brook.
Pro 18:4, “The words of a person’s mouth are deep waters; the fountain of wisdom is a bubbling brook.”
Verse 4. – The words of a man’s mouth are as deep waters. “Man” (ish) here means the ideal man in all his wisdom and integrity, just as in Proverbs 18:22 the ideal wife is intended under the general term “wife.” Such a man’s words are as deep waters which cannot be fathomed or exhausted. The metaphor is common (see Proverbs 20:5; Ecclesiastes 7:24; Ecclus. 21:13). For “mouth,” the Septuagint reads “heart:” “Deep water is a word in a man’s heart.” The second hemistich explains the first: The well spring of wisdom as a flowing (gushing) brook. A man’s words are now called a well spring of wisdom, gushing forth from its source, the wise and understanding heart, pure, fresh, and inexhaustible. Septuagint, “And it leapeth forth (ἀναπηδύει) a river and a fountain of life.” Or we may, with Delitzsch, take the whole as one idea, and consider that a man’s words are deep waters, a bubbling brook, and a fountain of wisdom. Proverbs 18:4.”
According to https://cn.bing.com/images/search?view=detail
8.) Wisdom is too exalted for a fool.
Pro 24:7, “Wisdom is too exalted for a fool, He does not open his mouth at the gate.”
Proverbs 24:7. Wisdom is too high for a fool — For a wicked man, whose sins enfeeble his mind, and make it incapable of wisdom. Or, he judges it too difficult for him to understand: he despairs of attaining it, because he will not put away his sins, and be at the trouble of using the means necessary in order to that end: as, on the contrary, wisdom is said to be easy to him that understandeth, Proverbs 14:6, because he seriously gives his mind to it, and therefore easily and certainly attains it. He openeth not his mouth in the gate — He knows not how to speak acceptably in the public assembly.”
Wisdom is too exalted for a fool. Exalted in Hebrew is rûm which means high. Wisdom is too high for a fool.
9.) Wisdom is the same for your soul.
Pro 24:14, “Know that wisdom is the same for your soul; if you find it, then there will be a future, and your hope will not be cut off.”
When thou hast found it; whereby he implies that there is indeed some difficulty and trouble in the pursuit of wisdom, but that it is abundantly compensated with the sweetness and advantage of it when a man arrives at it.
Then there shall be a reward, Heb. and or also there is a reward. It is not only as good as honey, sweet for the present, but it is infinitely better, bringing a sure and everlasting reward with it.”
Those who find wisdom have a future.
10.) Wisdom is protection.
Ecc 7:12, “For wisdom is protection just as money is protection, but the advantage of knowledge is that wisdom keeps its possessors alive.”
Is a defence, Heb. is a shadow; which in Scripture use notes both protection and refreshment. And thus far wisdom and money agree. But herein knowledge or wisdom (which commonly signifies the same thing) excels riches, that whereas riches frequently expose men to death or destruction, true wisdom doth ofttimes preserve a man from temporal, and always from eternal ruin.”
Wisdom keeps its possessors alive.
11.) Wisdom is better than strength.
Ecc 9:16, “So I said, “Wisdom is better than strength.” But the wisdom of the poor man is despised, and his words are ignored.”
Keil and Delitzsch Biblical Commentary on the Old Testament
“And I:said: Better is wisdom than strength; but the wisdom of the poor is despised, and his words are not heard.” With the words, “I saw,” the author introduces his observations, and with “I said” his reflections. Wisdom is better than strength, since it does more for the wise man, and through him for others, than physical force, – more, as expressed in Ecclesiastes 7:19, than ten mighty men. But the respect which wisdom otherwise secures for a man, if it is the wisdom of a poor man, sinks into despect, to which his poverty exposes him, – if necessity arises, his service, as the above history shows, is valued; but as a rule his words are unheeded, for the crowd estimate the worth of him whom they willingly hear according to the outward respect in which he is held.
To the lessons gathered from experience, are now added instructive proverbs of kindred contents.”
Wisdom is better than strength. Samson was the strongest man but he had no wisdom.
12.) Wisdom is better than weapons of war.
Ecc 9:18, “Wisdom is better than weapons of war, but one sinner destroys much good.”
Verse 18. – Wisdom is better than weapons of war. Such is the moral which Koheleth desires to draw from the little narrative given above (see vers. 14-16; and Ecclesiastes 7:19). Wisdom can do what no material force can effect, and often produces results which all the implements of war could not command. But one sinner destroyeth much good. The happy consequences which the wise man’s counsel might accomplish, or has already accomplished, may be overthrown or rendered useless by the villany or perversity of a bad man. The Vulgate, reading differently, has, Qui in uno peccaverit, multa bona perdet. But this seems to be out of keeping with the context. Adam’s sin infected the whole race of man; Achau’s transgression caused Israel’s defeat (Joshua 7:11, 12); Rehoboam’s folly occasioned the great schism (1 Kings 12:16). The wide° reaching effects of one little error are illustrated by the proverbial saying which every one knows, and which runs in Latin thus: “Clavus unus perdit equi soleam, soles equum, equus equitem, eques castra, castro rempublicam.”
The West has nuclear weapons, they may destroy the world.
13.) Wisdom is vindicated by her deeds.
Mat 11:19, “The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a heavy drinker, a friend of tax collectors and sinners!’ And yet wisdom is vindicated by her deeds.”
Verse 19. – The Son of man (Matthew 8:20, note) came eating and drinking, and they say, Behold (ἰδού, simply demonstrative, as in the LXX. of 1 Samuel 24:12; 2 Samuel 24:22) a man gluttonous (a gluttonous man, Revised Version, for the Greek, ἄνθρωπος φάγος, merely reproduced the original Semitic order), and a wine-bibber, a friend of publicans and sinners (Matthew 9:10, note). A friend. The idea of affection, which through common use of the words has fallen so much into the background both in the Greek φίλος and our English “friend,” is brought out clearly in the Syriac roh’mo, which is, perhaps, the very word that our Lord spoke. But; and (Revised Version); καί: i.e. and yet, whatever you may say. Wisdom; i.e. the Divine wisdom, by which all creation was made (Proverbs 8:22-31; Wisd. 7:22), and which is the source of all true understanding (Proverbs 8:12-16), particularly of the will of God (Wisd. 7:27, 28; comp. Luke 11:49, “The Wisdom of God” speaking in Scripture). Is justified (ἐδικαιώθη). The aorist is used either as expressing what is wont to happen (Madvig, § 111, Romans a), or perhaps as expressing the completeness of the justi fication, (cf. ἐβλήθη, John 15:6). Nosgen, contrary to New Testament usage, under stands ἐδικαιώθη as meaning “is condemned because of her works” (“So haben sie die Weisheit… um ihrer Werke willen ve rurtheilt”), but the ordinary interpreta tion holds good that she is acquitted of any error or wrong. Of her children; works (Revised Version); ἀπὸ τῶν ἔργων αὐτῆς, with the Sinaitic manuscript and the original hand of the Vatican, besides some of the versions. The common reading, τέκνων, has come from Luke. In these words lie the chief difficulty of this difficult sentence. Of (ἀπό) may be used of agents (comp. James 1:13; James 5:4: Luke 6:18, almost as though it were ὑπό), but it is more natural to understand it here of the causes or reasons for the verdict. And ἀπό thus gives au excellent sense. Our Lord says that the Divine Wisdom is justified in the minds of men from the results she brings about. Of what is he thinking? Doubtless moral results, and probably those found in the change that might be seen in the publicans and sinners of which he has just been speaking. The Divine Wisdom, which appeared to the careless and unsympathetic so strange and changeable in her methods, is, notwithstanding, pronounced to be in the right, because of the results of her activity, the men and the women brought under her influence. These κανιναὶ κτίσεις (2 Corinthians 5:17; Galatians 6:15) are always the best justification of misunderstood plans. While, however, this seems the best interpretation of the sentence as recorded in Matthew, it must be confessed that in Luke it appears more natural to understand “her children” as those who justify her; and further, this was probably St. Luke’s own interpretation. For he seems to purposely give an explanation of the apothegm in the verses (Luke 7:29, 30) by which he joins the equivalent of our vers. 16-19 to the equivalent of our ver. 11. He there tells us that all the people and the publicans “justified God,” having been baptized with the baptism of John, but the Pharisees and the lawyers rejected God’s plan towards them, not having been baptized by him. Wisdom’s children justified her; others did not. Anyhow, ἔργων would appear to be the more original of the two terms, for with the explanation preferred above, τέκνων would be very easily derived from it. It may, indeed, be due to a more primitive confusion between עֹבָדָהָא (“her works,” cf. Ecclesiastes 9:1) and עַבְדָּהָא (“her servants,” Hebrew עֶבֶד), this last word being commonly rendered δοῦλοι, and, perhaps through παῖδες, even υἱοί and τέκνα (cf. Reseh, ‘ Agrapha,’ p. 277), but even then it is unlikely that the former and harder reading should be only due to a mistake for the latter. That the harder and metaphorical should be changed into the easier and more literal, even as early as St. Luke’s time, appears much more probable. Matthew 11:19.”
Wisdom is vindicated by her deeds.
14.) Wisdom is vindicated by all her children.
Luk 7:35, “And yet wisdom is vindicated by all her children.”
Verse 35. – But wisdom is justified of all her children. One of those bright, wise sayings of the Son of man which belong not to the society of Capernaum and Jerusalem, but which are the heritage of all ages. The words find their fulfilment in all those holy and humble men of heart – rich as well as poor – who rejoice in goodness and purity, in self-denying love and bright faith, whether it be preached or advocated by a Fenelon or a Wesley. Luke 7:35”
Wisdom is vindicated by all her children.
15.) Wisdom is that which comes down from above.
Jas 3:15, “This wisdom is not that which comes down from above, but is earthly, natural, demonic.”
This wisdom descendeth not from above – Compare the notes at 1 Corinthians 3:3. The wisdom here referred to is that carnal or worldly wisdom which produces strife and contention; that kind of knowledge which leads to self-conceit, and which prompts a man to defend his opinions with over-heated zeal. In the contentions which are in the world, in church and state, in neighborhoods and families, at the bar, in political life, and in theological disputes, even where there is the manifestation of enraged and irascible feeling, there is often much of a certain kind of wisdom. There is learning, shrewdness, tact, logical skill, subtle and skilful argumentation – “making the worse appear the better reason;” but all this is often connected with a spirit so narrow, bigoted, and contentious, as to show clearly that it has not its origin in heaven. The spirit which is originated there is always connected with gentleness, calmness, and a love of truth.
But is earthly – Has its origin in this world, and partakes of its spirit. It is such as men exhibit who are governed only by worldly maxims and principles.
Sensual – Margin, “natural.” The meaning is, that it has its origin in our sensual rather than in our intellectual and moral nature. It is that which takes counsel of our natural appetites and propensities, and not of high and spiritual influences.
devilish – Demoniacal (δαιμονιώδης daimoniōdēs). Such as the demons exhibit. See the notes at James 2:19. There may be indeed talent in it, but there is the intermingling of malignant passions, and it leads to contentions, strifes, divisions, and “every evil work.”
Wisdom comes down from above.
16.) The wisdom of the angel of God knows all that is on the earth.
2Sa 14:20, “In order to change the appearance of things your servant Joab has done this thing. But my lord is wise, like the wisdom of the angel of God, to know all that is on the earth.”
Verse 20. – To fetch about this form of speech; correctly, as in the Revised Version, to change the face of the matter hath thy servant Joab, etc. The matter was that referred to in ver. 15, which the king now understands to refer to Absalom. For in the earth, translate in the land. The Hebrew has no means of distinguishing the wider and narrower significations of the word; but while the king would be flattered by the supposition that he knew all that happened in his dominions, the assertion that he knew all that was done in all the world was too broad and general to be agreeable. The Authorized Version has been misled by the thought of what an angel might know; but while it was a compliment to ascribe to the king an angel’s intelligence in his own sphere, it would have been bad taste and unmeaning to ascribe to him omniscience. Nay, it is an assumption without proof that even an angel knows “all things that are in the earth.” 2 Samuel 14:20.”
The wisdom of the angel of God who knows all that is on the earth.
17.) The wisdom of Solomon is of very great discernment and breath of mind, like the sand that is on the seashore.
1Ki 4:29, “Now God gave Solomon wisdom and very great discernment and breadth of mind, like the sand that is on the seashore.”
Cambridge Bible for Schools and Colleges
29–34. The wisdom and fame of Solomon (Not in Chronicles)
29. largeness of heart] By this is meant a comprehensive powerful mind capable of grasping the knowledge of many and difficult subjects; poetry, philosophy, natural history in its various branches; he was master of them all.
as the sand that is on the sea shore] The proverbial expression for greatness of every kind. See above 1 Kings 4:20.”
The wisdom of Solomon was of great discernment and breadth of mind, like the sand that is on the seashore.
18.) Where then does wisdom come from?
Job 28:20, “Where then does wisdom come from?
And where is this place of understanding?”
Job 28:20-21. Whence then cometh wisdom, &c. — By what means, then, shall we get this precious treasure of wisdom, of which we are so desirous? Who can show us where it lies, that we may go and search for it? By a diligent prosecution of this inquiry he brings us at length to this issue: That there is a two-fold wisdom; one hid in God, which is secret, and belongs not to us; the other made known by him, and revealed to man, which belongs to us and to our children. It is hid from the eyes of all living — Of all men that live upon the earth. And kept close from the fowls of the air — Though they fly high, and can see far and clearly, they cannot discern this: men of the most exalted and comprehensive minds, of the most enlarged and elevated understanding, cannot discover it: however acute their discernment may be, and however high their thoughts may soar, yet they cannot rise to this height, they cannot comprehend this. The line and plummet of human reason can never fathom the abyss of the divine counsels. Who can account for the maxims, measures, and methods of God’s government? Let us then be content, not to know the future events of Providence, till time discovers them; and not to know the secret reasons of Providence, till eternity brings them to light.”
Wisdom comes from God, from above.
19.) The fear of the Lord is wisdom.
Job 28:28, “And to mankind He said, ‘Behold, the fear of the Lord, that is wisdom; and to turn away from evil is understanding.’”
Cambridge Bible for Schools and Colleges
- and unto man he said] This ordinance in regard to man is also considered contemporary with creation; then God saw and searched out Wisdom, and at the same time, as suitable to man’s place, He ordained for him his Wisdom, which is the fear of the Lord and to depart from evil.
The Wisdom spoken of throughout the chapter is a possession of God alone, it is His who is Creator; man has a wisdom also, which is that of the creature, to fear the Lord. There is not, however, in all the chapter the shadow of a complaint; there is no turning of the spirit against God (ch. Job 15:13) under the feeling that the “envious” Creator has reserved the higher insight for Himself, and only bound on mankind the heavy burden of “fearing” Him. Such a thought is wholly at variance with the spirit of the passage. The speaker is calm and reflective and, to all appearance, satisfied that things are as we see them because they could not be otherwise.
Wisdom is the idea or principle lying under the order of the Universe, the world plan. This order of the world, however, is not a mere physical one, an order of “nature.” Such an idea as “nature” was foreign to the Hebrew mind. Equally unknown was the idea of a mere physical constitution of things. The constitution of the world was moral, and hence the life and destinies of men, no less than the phenomena of the world, were comprised under Wisdom.
When it is said that Wisdom has no place where it can be found and can be purchased for no price, the language is based upon the conception of Wisdom as an objective thing; but the meaning is that intellectual apprehension of the scope of the phenomena of the world and the events of man’s life is beyond the reach of man; such knowledge belongs only to God, who made the world.
To inculcate this truth and the other truth related to it, that man’s wisdom is the fear of the Lord, is the object of the chapter.
It seems an entire misapprehension of the meaning of the passage when it is regarded as teaching that “Wisdom, unlike earthly treasures, is nowhere to be found in the visible, sensible world”; that “not in the world of sense, but only from and with God can it be acquired, through the fear of God.” The distinctions introduced here are modern. The passage teaches that Wisdom cannot be found either in the visible or the invisible world (Job 28:22), neither by man nor by any creature (Job 28:21). It is a thing possible to God alone; and man does not attain to it through the fear of the Lord,—the fear of the Lord is the substitute ordained for man instead of it; for as the absolute Wisdom belongs to the Creator, so the fear of the Lord is the wisdom that befits the creature.
The connexion between chapters 27 and 28 is difficult to perceive. Very many suggestions have been offered, of which two may be noticed.
Chap. 27 ends with a dark picture of the fate of the wicked at “the hand of God,” and ch. 28 begins, “for there is a vein for the silver … but where shall Wisdom be found?” As Job in ch. 27 is understood to be modifying his former statements he is supposed by some to speak thus: “I concede that such (ch. Job 27:13-23) is the fate of the wicked [but all riddles of Providence are not thereby solved, for example the afflictions of just men like myself, nor can they be solved] for, though men may attain to much by their skill and insight, Wisdom is beyond them.” This makes the whole of ch. 28, introduced by for, the support of a thought which is not expressed nor even hinted at, but merely interpolated from the mind of the commentator.
Others, assuming Job to be the speaker, connect thus: “such (ch. Job 27:13-23) is the disastrous fate of the wicked [and it must be so] for Wisdom [which is the way to prosperity in life] can be reached only through the fear of the Lord [which such men have rejected”]. Apart from the strong interpolations needful to help out the thought, the extraordinary circumlocution, in the shape of the long disquisition on Wisdom, which the speaker is supposed to employ in order to express his idea, marks this attempt to construct a bridge between the two chapters as desperate. Besides, if the remarks made above in regard to the general meaning of ch. 28 have any worth, the attempt is based upon a reading of the sense of that chapter which is entirely wrong.”
The fear of the Lord is wisdom.
20.) The fear of the Lord is the beginning of wisdom.
Psa 111:10, “The fear of the LORD is the beginning
of wisdom; all those who follow His commandments have a good understanding; His praise endures forever.”
Cambridge Bible for Schools and Colleges
The fear of Jehovah is the beginning of wisdom] The fundamental principle of the ‘Wisdom’ or religious philosophy of Israel (Proverbs 9:10; Proverbs 1:7; Job 28:28; Sir 1:20). The A.V. reverend in Psalm 111:9 obscures the close connexion between this verse and Psalm 111:9. Jehovah has revealed Himself as One Who is to be feared; to fear Him therefore is the starting point of all true wisdom; and Psalms 112 developes the thought of the happiness of the man whose life is governed by this principle. In connexion with the attribute holy in Psalm 111:9 c it may be noted that Proverbs 9:10 adds, “and the knowledge of the Holy One is discernment.”
a good understanding] A.V. marg. good success, R.V. marg. good repute. The cognate verb often denotes success resulting from intelligence, and in Proverbs 3:4 the word approximates to the meaning repute, but it is best to retain the rendering understanding. Cp. Proverbs 13:15.
that do his commandments] Heb. that do them; i.e. all that is implied in the fear of Jehovah. Insight is the reward of obedience. Cp. John 7:17. R.V. restores Coverdale’s that do thereafter.
his praise standeth fast for ever] All the attributes of Jehovah which demand man’s praise are, like His righteousness (Psalm 111:3), eternal. Thus the Psalmist rounds off his song by returning to the thought with which he began it, and gives the reason for the Hallelujah prefixed to it.”
The fear of the Lord is the beginning of wisdom.
Pro 9:10, “The fear of the LORD is the beginning of
wisdom, and the knowledge of the Holy One is understanding.”
Gill’s Exposition of the Entire Bible
The fear of the Lord is the beginning of wisdom,…. This shows who the wise men are, and in what true wisdom lies; no man is wise till he fears the Lord, and he that does so is a wise man, at least then he begins to be one; this is the principal part of wisdom, Proverbs 1:7; and is at the first of it; it is the beginning of grace; it is the first act of wisdom, or grace; or which appears as soon as a man is converted and caused to know wisdom in the hidden part; as repentance, faith, and love, quickly show themselves in one act or another, so does the fear of God; for the former are never without the latter; for fear is an awe and reverence of the divine Being, joined with love to him, trust in him, and a desire to serve and worship him in a right manner; no sooner is a man converted, but presently there is in him a fear of offending God, from a principle of love to him; for not a slavish but a filial fear is here intended;
and the knowledge of the Holy is understanding: either the knowledge of the Holy Ones, as the three divine Persons in the Godhead, who are so called, Joshua 24:19; the knowledge of God the Father, who is holy in his nature and works; not a mere natural knowledge of him by the light of nature; nor a mere notional knowledge of him by revelation; not a legal knowledge of him as a lawgiver, and an offended Judge; but an evangelical knowledge of him in Christ, as his God and Father; and as the God of all grace in him; so as to have faith and hope in him, access unto him, and communion with him; this is right understanding: so the knowledge of Christ, God’s Holy One; a knowledge of him in his person, offices, and grace; an inward knowledge of him, a spiritual acquaintance with him, so as to approve of him, believe in him, and appropriate him to one’s self; this is to attain to a good degree of understanding: as likewise the knowledge of the Holy Spirit, the author of sanctification; of his person, and operations of grace; as a convincer and comforter; as a Spirit of illumination and faith, of regeneration and sanctification; and as the Spirit of adoption, and the earnest of glory; this is another branch of spiritual understanding. Moreover, such knowledge which holy men have, and which makes them so; and which holy men of God, moved by the Holy Ghost, have communicated in the sacred Scriptures, of which they are the penmen. The knowledge of holy things may also be meant; of the holy mysteries of religion, of the holy doctrines of the Gospel, which are all according to godliness, and teach men to live in a holy manner: the faith once delivered to the saints is a most holy faith, encourages and promotes holiness of heart and life; as the doctrines of God’s everlasting love; eternal election; the unconditionality of the covenant of grace; redemption by Christ; conversion by efficacious grace; justification by Christ’s righteousness; pardon by his blood; satisfaction by his sacrifice; and perseverance by his power: and now a knowledge of these things, not notional, but experimental, is understanding indeed; as well as a knowledge of holy and gracious experiences.”
Pro 2:7, “He stores up sound wisdom for the upright;
He is a shield to those who walk in integrity.”
Verse 7. – Wisdom which is the foundation of security and safety, and hence is sound wisdom, is that which God treasures up for the righteous. The teacher passes to another phase of the Divine character. God is not only the Source of wisdom; he is also the Ensurer of safety, the Source of salvation to those who act uprightly. It will be noted that the use of the word is confined to the Proverbs and Job, with the exception of the two passages in Isaiah and Micah. Buckler. Besides storing up the treasures of sound wisdom, which the righteous may use and so obtain security in their uprightness, God is himself a Buckler, or Shield (מָגֵן, magen), to those who walk in innocence. This aspect of God’s directly protecting power is met with in other parts of Scripture. In Genesis 15:1 he encourages Abram with the assurance, “I am thy Shield.” In Psalm 33:20; Psalm 84:11; Psalm 89:18; Psalm 144:2, Jehovah is called a Shield to his saints. He renders them security against the assaults of their enemies, and especially against the fiery darts of the wicked one. Again, in Proverbs 30:5, it is said, “God is a Shield (magen) up to them that walk uprightly.” It is incorrect to take מָגֵן (magen) either as an accusative after the verb or in apposition with “sound wisdom.” To them that walk uprightly; literally, to the walkers in innocence (לְחֹלֵכֵי תֹם, l’khol’key thom). תֹם (thom) is “integrity of mind,” “moral faultlessness,” “innocence.” “To walk uprightly” is to maintain a course of life regulated by right principles, and directed to right ends. He “walks uprightly who lives with the fear of God as his principle, the Word of God as his rule, and the glory of God as his end” (Wardlaw). The completeness of the moral and religious character is involved in the expression which is found also in Proverbs 10:9 and Psalm 84:11. The Vulgate translates the latter clause of the verse, proteget gradientes simpliciter, “he will protect those who walk in simplicity;” cf. 2 Corinthians 1:12 in illustration of the phrase. He layeth up; i.e. he treasures up (LXX., θησαυρίζειν), or preserves and protects (custodire, Vulgate), as a person does “treasure or jewel, that it may not be stolen” (Zockler). The majority of commentators read the Keri (יִצפֹן, “he will treasure up,” future of צָפַן) in preference to the Khetib (צָפַן, perfect of same verb, with prefix וְ, “and he treasured up”), and this is the; reading adopted in the Authorized Version. The Keri implies that God does treasure up sound wisdom, while the Khetib, as Delitzsch observes, has the force of the aorist, and so represents the treasuring up as an accomplished fact. The same verb occurs in Proverbs 2:1, where it is translated in the Authorized Version by “hide,” and also in Proverbs 7:1 and Proverbs 10:14 by “lay up.” The laying up, or treasuring, points to the preciousness of that which is treasured, “sound wisdom.” Sound wisdom. A great variety of opinions exists as to the true meaning of the word in the original, תְוּשִׁיָה (tvushiyyah), of which “sound wisdom” is an interpretation. Zockler explains it as “wisdom, reflection;” Delitzsch, as “advancement and promotion;” Dathe, as “solid fortune;” Gesenius, as “aid.” The proper meaning of the word seems to he “substance,” from the root יָשָׁה, “to be, to exist, to be firm.” Professor Lee remarks on the word, “From the places in which it occurs, either wealth, thought, or some such sense it manifestly requires. It occurs in Job 6:13, in parallelism with ‘help;’ in Proverbs 2:7, with a ‘shield;’ in Job 1:6, with ‘wisdom;’ in Job 12:16, with ‘strength;’ in Proverbs 3:21, with ‘discretion;’ in Proverbs 8:14, with ‘counsel’ and ‘understanding;’ in Isaiah 28:29, with ‘counsel;’ and so in Job 26:3. In Job 30:22 and Micah 6:9, ‘entirely’ or the like seems to suit the context; see also Proverbs 18:1, and generally ‘excess,’ or ‘abundance,’ taken either in a good or bad sense, and varied by other considerations, seems to prevail in every case in which this word is used” (see Professor Lee, on Job 5:12). The parallelism of the passage before us seems to require that it should be understood in the sense of security; and transferring the idea to wisdom as the means of security. This idea is reproduced in the LXX. σωτήρια, the Vulgate salus, and the Targum incolumitas. Proverbs 2:7.”
Pro 15:33, “The fear of the LORD is the instruction
for wisdom, and before honor comes humility.”
Verse 33. – The fear of the Lord is the instruction of wisdom; that which leads to and gives wisdom (see Proverbs 1:3, 7, etc.; Proverbs 9:10). ‘Pirke Aboth,’ 3:26, “No wisdom, no fear of God; no fear of God, no wisdom. No knowledge, no discernment; no discernment, no knowledge.” Before honour is humility (Proverbs 18:12). A man who fears God must be humble, and as the fear of God leads to wisdom, it may be said that humility leads to the honour and glory of being wise and reckoned among the wise (ver. 31). A man with a lowly opinion of himself will hearken to the teaching of the wise, and scrupulously obey the Law of God, and will be blessed in his ways. For “God resisteth the proud, but giveth grace unto the humble” (James 4:6; comp. Luke 1:52). The maxim in the second clause has a general application. “He that shall humble himself shall be exalted” (Matthew 23:12; comp. Luke 14:11; James 4:6). It is sanctioned by the example of Christ himself, the Spirit itself testifying beforehand his sufferings that were to precede his glory (1 Peter 1:11; see also Philippians 2:5, etc.). Septuagint, “The fear of the Lord is discipline and wisdom, and the beginning of glory shall answer to it.” Another reading adds, “Glory goeth before the humble,” which is explained to mean that the humble set before their eyes the reward that awaits their humility, and patiently endure, like Christ, “who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God” (Hebrews 12:2).
21.) The fear of the Lord is the beginning of knowledge.
Pro 1:7, “The fear of the LORD is the beginning of knowledge; fools despise wisdom and instruction.”
Cambridge Bible for Schools and Colleges
- This verse stands out as the motto, or key-note, both of the whole Book, and of the whole subject of which the Book treats. I am offering, the writer would seem to say, to give you the right of entering into the House of Knowledge, to conduct you through some of its goodly chambers, to display to you a portion of the rich and varied treasures with which it is stored. But as you approach the portal, note well the inscription which is traced above it: The fear of the Lord is the beginning of knowledge. The House is not a Palace only, but a Temple. They only who reverence the Deity who inhabits it are admitted within the shrine. It is the Temple of God; yet not that only but of Jehovah, the God of Israel, the God of revelation and of covenant. To recognise this is the beginning, the necessary condition, the essential pre-requisite of knowledge. Those who seek knowledge in any other spirit or by any other path, really “despise wisdom and discipline,” and in so doing shew themselves to be not wise men but “fools.” See further, Introd. ch. i. p. 10.
The fear] not slavish dread, the “fear that hath torment” (1 John 4:18), but childlike reverence. See Malachi 3:16-17; Luke 12:5; Luke 12:7. In the LXX. this verse has been amplified by the addition of ἀρχὴ σοφίας φόβος κυρίου, σύνεσις δὲ ἀγαθὴ πᾶσι τοῖς ποιοῦσιν αὐτήν, from Psalm 111:10.
the beginning] “the beginning and foundation of all knowledge,” Maur. This is better than the chief part, R.V. marg. Comp. Proverbs 9:10, where however the Heb. is different.
instruction] Rather, discipline. See note Proverbs 1:2.”
The fear of the Lord is the beginning of knowledge.
22.) Blessed is a person who finds wisdom.
Pro 3:13, “Blessed is a person who finds wisdom, and one who obtains understanding.”
Proverbs 3:13-15. Happy is the man — Notwithstanding all his afflictions; that findeth wisdom — Which supposes his diligent searching for it, expressed Proverbs 2:4. And the man that getteth — Hebrew, יפיק, that draweth out, understanding — Which expression implies two things: 1st, That man hath it not naturally in himself, but must have it from another, even from God and his word; 2d, That men should labour for it as those labour that dig and draw forth metals out of the earth. For the merchandise of it, &c. — It is more necessary and advantageous, because it is so, not only for this short life, but also for the future and everlasting life, in which gold and silver bear no price. All the things thou canst desire are not to be compared to her — For true worth and usefulness.
Blessed is a person who finds wisdom.
23.) Wisdom is sound and has advice.
Pro 8:14, “Advice is mine and sound wisdom; I am understanding, power is mine.”
Verse 14. – Having said what she hates, Wisdom now says what she is, and what she can bestow on her followers. Counsel is mine, and sound wisdom. There is some doubt about the meaning of the word translated “sound wisdom” (tushiyyah). The Vulgate has aequitas; the Septuagint, ἀσφάλεια, “safety.” The word occurs elsewhere in this book and in Job, but only in two other places of Scripture, viz. Isaiah 28:29 and Micah 6:9. It means properly “elevation” or “furtherance,” or, as others say, “substance;” and then that which is essentially good end useful, which may be wisdom, aid, or security (see on Proverbs 2:7). Wisdom affirms that she possesses counsel and all that can help forward righteousness; see Job 12:13, 16, passages very similar to the present (comp. Wisd. 8:9, etc.). I am understanding. Wisdom does not merely possess these attributes; they are her very nature, as it is said, “God is love” St. Jerome’s mea est prudentia, and the LXX.’s ἐμὴ φρόνησις, lose this trait. I have strength. Wisdom directs the energies and powers of her pupils, which without her control would be spent wrongly or uselessly (comp. Ecclesiastes 7:19). Wisdom, understanding, and might are named among the seven gifts of the Spirit in Isaiah 11:2; and we may see in the passage generally an adumbration of him who is called “Wonderful, Counsellor, the Mighty God” (Isaiah 9:6). Proverbs 8:14.”
Wisdom is sound and has advice.
24.) There is wisdom with the humble.
Pro 11:2, “When pride comes, then comes dishonor; but with the humble there is wisdom.”
Verse 2. – Then cometh shame (Proverbs 16:18: 18:12); literally, cometh pride, cometh also shame. Pride shall have a fall; self-assertion and self-confidence shall meet with mortification and disgrace in the end. “Whosoever exalteth himself shall be abased” (Luke 14:11); “Let him that thinketh he standeth take heed lest he fall” (1 Corinthians 10:12). Septuagint, “Where violence (ὅβρις) entereth, there also dishonor.” But with the lowly is wisdom. “Mysteries are revealed unto the meek” (Ecclus. 3:19, Complutensian; Psalm 25:9, 14). The humble are already rewarded with wisdom because their disposition fits them to receive grace and God’s gifts (comp. Proverbs 15:33). Septuagint, “The mouth of the humble meditateth wisdom.” Proverbs 11:2.”
There is wisdom with the humble.
25.) The wisdom of the sensible is to understand his way.
Pro 14:8, “The wisdom of the sensible is to understand his way, but the foolishness of fools is deceit.”
Verse 8. – The wisdom of the prudent is to understand his way. The wisdom of the prudent is shown by his considering whither his actions lead, the motives from which they spring, the results that attend them. As the apostle enjoins (Ephesians 5:15), “See that ye walk circumspectly, not as fools, but as wise.” Or the clause may be taken as enjoining a wise choice in life, a selection of such a calling or occupation as best suits one’s capabilities, station, and opportunities. The folly of fools is deceit. This is not self-deceit, which the word does not denote, but deceit of others. Stupid persons show their folly in trying to cheat others, though they are sure to be detected, and their fraud recoils on themselves. In the case of fools, what they would call wisdom is folly; hence the wording of the sentence. Proverbs 14:8.”
A person who does not understand what he is doing does not understand his way. A person who does not understand his way has no wisdom.
26.) Wisdom rests in the heart of one who has understanding.
Pro 14:33, “Wisdom rests in the heart of one who has understanding, but among fools it is made known.”
Verse 33. – Wisdom resteth in the heart of him that hath understanding. The wise man is not always blurting out and making a display of his wisdom; he lets it lie still and hidden till there is occasion to use it with effect (Proverbs 10:14; Proverbs 12:23). But that which is in the midst of fools is made known; literally and better, but in the midst of fools it, wisdom, maketh itself known. That is, in contrast to the folly of fools, wisdom is seen to great advantage; or, it may be, the conceited display of the fool’s so called wisdom is contrasted with the modesty and reticence of the really intelligent man. “A fool’s heart is ever dancing on his lips,” says a proverb. So Ecclus. 21:26, “The heart of fools is in their mouth; but the mouth of the wise is in their heart.” Theognia, 1163 –
Ὀφθαλμοὶ καὶ γκῶσσα καὶ οὔατα καὶ νόος ἀνδρῶν
Ἐν μέσσῳ στηθέων ἐν αυνετοις φύεται.
“The eyes, and tongue, and ears, and mind alike
Are centred in the bosom of the wise.” Vulgate, “In the heart of the prudent resteth wisdom, and it will teach all the unlearned.” Wisdom sits enshrined in the intelligent man’s mind, and thence disseminates instruction and light around to all who need it. The Septuagint, with which agree the Syriac, Aquila, and Theodotion, inserts a negative in the second clause, thus: “In the good heart of a man shall rest wisdom, but in the heart of fools it is not discerned” (Wisd. 1:4). Proverbs 14:33.”
Wisdom rests in the heart of one who has understanding.
27.) It is much better to get wisdom than gold.
Pro 16:16, “How much better it is to get wisdom than gold!
And to get understanding is to be chosen above silver.”
Verse 16. – To get wisdom than gold (comp, Proverbs 3:14; Proverbs 8:10, 11, 19); and to get understanding rather to be chosen than silver; Revised Version better, yea, to get understanding is rather to be chosen than [to get] silver. If the clauses are not simply parallel, and the comparative value of silver and gold is So be considered, we may, with Wordsworth, see here an intimation of the superiority of wisdom (chochmah) over intelligence (binah), the former being the guide of life and including the practice of religion, the latter denoting discernment, the faculty of distinguishing between one thing and another (see note on Proverbs 28:4, and the quotation from ‘Pirke Aboth’ on Proverbs 15:33). The LXX., for kenoh reading kinnot, have given a version of which the Fathers have largely availed themselves: “The nests of wisdom are preferable to gold, and the nests of knowledge are preferable above silver.” Some of the old commentators take these “nests” to be the problems and apothegms which enshrine wisdom; others consider them to mean the children or scholars who are taught by the wise man. Proverbs 16:16.”
In August 1964, an ounce of gold was $365.40,
According to https://www.exchange-rates.org/precious-metals/gold-price/united-states/2025
“The average price of gold in 2025 was $3,110.47 per ounce.”
I am afraid even today, there are more peoples who want gold than wisdom. It is much better to get wisdom than gold.
28.) There is no wisdom in planning against the Lord.
Pro 21:30, “There is no wisdom, no understanding, and no plan against the LORD.”
Gill’s Exposition of the Entire Bible
There is no wisdom nor understanding, nor counsel against the Lord. No human schemes whatever, formed with the greatest wisdom and prudence, can ever prevail against God, or set aside or hinder the execution of any design of his; nothing that is pointed against his church, his cause, and interest, his truths and ordinances, in the issue shall succeed; all that are found fighters against him shall not prosper, let them be men of ever so much sagacity and wisdom; though there may be ever so many devices in a man’s heart, and these ever so well planned, they shall never defeat the counsel of the Lord; see Proverbs 19:21. The Targum is,
“there is no wisdom, &c. as God’s;”
and so the Syriac version, “as the Lord’s”; there is none like his, there is none to be compared with his; there is none of any value and worth but his; all is folly in comparison of that: or there is none “before the Lord” (n); no wisdom of the creature can stand before him, it presently vanishes and disappears.”
To plan against the Lord has no wisdom.
29.) By wisdom a house is built.
Pro 24:3, “By wisdom a house is built, and by understanding it is established.”
Gill’s Exposition of the Entire Bible
Through wisdom is a house builded,…. A family is built up, furnished and supplied with the necessaries and conveniences of life, and brought into flourishing and prosperous circumstances, by wise and prudent management, by diligence and industry, through the blessing of God upon them, without taking such methods as evil men do. The house of God, the church of the living God, is built by Wisdom, that is, by Christ; on a good foundation, a rock, upon himself, against which the gates of hell can never prevail; see Proverbs 9:1. Every good man’s house, himself, his soul, and the eternal salvation of it, are built on the same; and he is a wise man that builds his house through wisdom; that builds on the foundation of the apostles and prophets, the one and only foundation which God has laid, which is Jesus Christ;
and by understanding it is established; the prosperity of a man’s family is continued and secured by his prudent conduct. The church of God is established by Christ, who is understanding as well as wisdom; see Proverbs 8:14; and every true believer is established in Christ, and in the faith of him; and that as he has more and more an understanding of him and of divine things.”
By the way, Pro 14:1, “The wise woman builds her house, but the foolish tears it down with her own hands.”
I shall not dwell on it because it is another subject.
Building a house requires wisdom, destruction is folly.
30.) It is a sorry task to seek and explore by wisdom.
Ecc 1:13, “And I set my mind to seek and explore by wisdom about everything that has been done under heaven. It is a sorry task with which God has given the sons of mankind to be troubled.”
Verse 13. – I gave my heart (ver. 17; Ecclesiastes 7:25; Daniel 10:12). The heart, in the Hebrew conception, was the seat, not of the affections only, but of the understanding and intellectual faculties generally. So the expression here is equivalent to “I applied my mind.” To seek and search out. The two words are not synonymous. The former verb (דָּרַשׁ, darash) implies penetrating into the depth of an object before one; the other word (תּוּר, tur) taking a comprehensive survey of matters further away; so that two methods and scopes of investigation are signified. By wisdom; ἐν τῇ σοφίᾳ (Septuagint). Wisdom was the means or instrument by which he carried on his researches, which were directed, not merely to the collecting of facts, but to investigating the causes and conditions of things. Concerning all things that are done under heaven; i.e. men’s actions and conduct, political, social, and private life. We have “under the sun” in ver. 9, and again in ver. 14. Here there is no question of physical matters, the phenomena of the material world, but only of human circumstances and interests. This sore travail (rather, this is a sore travail that) God hath given to the sons of man to be exercised therewith. The word rendered “travail” (עִנְיָן, inyan) occurs often in this book (e.g., Ecclesiastes 2:23, 26, etc.), and nowhere else in the Old Testament. The same root is found in the word translated “exercised;” hence Wright has, “It is a woeful exercise which God has given to the sons of men wherewith to exercise themselves.” If we keep to the word “travail,” we may render, “to travail therein.” It implies distracting business, engrossing occupation. Septuagint, περισπασμόν; Vulgate, occupationem. Man feels himself constrained to make this laborious investigation, yet the result is most unsatisfactory, as the next verse shows. “God” is here Elohim, and so throughout the book, the name Jehovah (the God of the covenant, the God of Israel) never once occurring. Those who regard Solomon as the author of the book account for this on the plea that the king, in his latest years, reflecting sadly on his backsliding and fall, shrank from uttering with his polluted lips the adorable Name once so often used with filial reverence and beloved. But the true reason is found in the design of Koheleth, which was to set forth, not so much Israel’s position under the covenant, as the condition of man in the face of the God of nature. The idiosyncrasies and peculiar features of the chosen people are not the subject of his essay; he deals with a wider sphere; his theme is man in his relation to Divine providence; and for this power he uses that name, common alike to the true and false religions, Elohim, applied to the Supreme Being by believers and idolaters. Ecclesiastes 1:13.”
It is a sorry task to seek and explore by wisdom about everything that has been done under heaven.
31.) It is striving after wind to know wisdom, insanity and foolishness.
Ecc 1:17, “And I applied my mind to know wisdom and to know insanity and foolishness; I realized that this also is striving after wind.”
Verse 17. – And I gave my heart. He reiterates the expression in order to emphasize his earnestness and energy in the pursuit of wisdom. And knowing, as St. Jerome says, that “contrariis contraria inteiliguntur,” he studies the opposite of wisdom, and learns the truth by contrasting it with error. And to know madness and folly (Ecclesiastes 2:12). The former word, holeloth (intensive plural), by its etymology points to a confusion of thought, i.e. an unwisdom which deranges all ideas of order and propriety; and folly (hero sikluth), throughout the sapiential books, is identified with vice and wickedness, the contradictory of practical godliness. The LXX. has παραβολὰς καὶ ἐπιστήμην, “parables and knowledge,” and some editors have altered the Hebrew text in accordance with this version, which they consider more suitable to the context. But Koheleth’s standpoint is quite consistent. To use the words of St. Jerome in his ‘Commentary,’ “AEqualis studii fuit Salomoni, scire sapientiam et scientiam, et e regione errores et stultitiam, ut in aliis appetendis et aliis declinandis vera ejus sapientia probaretur.” On the other hand, Den-Sirs gives a much-needed warning against touching pitch (Ecclus. 13:1), and argues expressly that “the knowledge of wickedness is not wisdom” (Ecclus. 19:22). Plumptre unnecessarily sees in the use of the term” madness ‘an echo of the teaching of the Stoics, who regarded men’s weaknesses as forms of insanity. The moralist had no need to travel beyond his own experience in order to learn that sin was the acme of unwisdom, a declension from reason which might well be called madness. The subject is handled by Cicero, ‘Tusc. Disput.,’ 3:4, 5. We are reminded of Horace’s expression (‘Carm.,’ 2:7. 27) –
“Recepto Dulce mihi furere est amico.” And Anacreon’s (31.), Θέλω θέλω μανῆναι. Thus far we have had Koheleth’s secret thoughts – what he communed with his own heart (ver. 16). The result of his studies was most unsatisfying I perceived that this also is vexation of spirit; or, a striving after wind, as ver. 14 Though the word is somewhat different. As such labor is wasted, for man cannot control issues. Ecclesiastes 1:17.”
Recepto Dulce mihi furere est amico: Receiving candy makes me crazy with joy.
Θέλω θέλω μανῆναι.
The wise want to know.
It is striving after the wind to know wisdom, insanity and foolishness.
32.) There is much grief in much wisdom.
Ecc 1:18, “Because in much wisdom there is
much grief; and increasing knowledge results in increasing pain.”
Matthew Henry’s Concise Commentary
1:12-18 Solomon tried all things, and found them vanity. He found his searches after knowledge weariness, not only to the flesh, but to the mind. The more he saw of the works done under the sun, the more he saw their vanity; and the sight often vexed his spirit. He could neither gain that satisfaction to himself, nor do that good to others, which he expected. Even the pursuit of knowledge and wisdom discovered man’s wickedness and misery; so that the more he knew, the more he saw cause to lament and mourn. Let us learn to hate and fear sin, the cause of all this vanity and misery; to value Christ; to seek rest in the knowledge, love, and service of the Saviour.”
In much wisdom there is much grief.
33.) It is futility and a great evil to give legacy to one who has not labored for wisdom, knowledge, and skill.
Ecc 2:21, “When there is a person who has labored with wisdom, knowledge, and skill, and then gives his legacy to one who has not labored for it; this too is futility and a great evil.”
Matthew Henry’s Concise Commentary
2:18-26 Our hearts are very loth to quit their expectations of great things from the creature; but Solomon came to this at length. The world is a vale of tears, even to those that have much of it. See what fools they are, who make themselves drudges to the world, which affords a man nothing better than subsistence for the body. And the utmost he can attain in this respect is to allow himself a sober, cheerful use thereof, according to his rank and condition. But we must enjoy good in our labour; we must use those things to make us diligent and cheerful in worldly business. And this is the gift of God. Riches are a blessing or a curse to a man, according as he has, or has not, a heart to make a good use of them. To those that are accepted of the Lord, he gives joy and satisfaction in the knowledge and love of him. But to the sinner he allots labour, sorrow, vanity, and vexation, in seeking a worldly portion, which yet afterwards comes into better hands. Let the sinner seriously consider his latter end. To seek a lasting portion in the love of Christ and the blessings it bestows, is the only way to true and satisfying enjoyment even of this present world.
It is futility and a great evil to give the legacy to one who has not labored for wisdom, knowledge, and skill.
34.) God has given wisdom and knowledge and joy to a person who is good in His sight.
Ecc 2:26, “For to a person who is good in His sight, He has given wisdom and knowledge and joy, while to the sinner He has given the task of gathering and collecting so that he may give to one who is good in God’s sight. This too is futility and striving after wind.”
Verse 26. – For God giveth to a man that is good in his sight. The subject “God” is not, in the Hebrew, an omission which is supposed to justify its virtual insertion in ver. 25. The Vulgate boldly supplies it here, Homini bone in conspectu sue dedit Deus. To the man that finds favor in God’s sight (1 Samuel 29:6; Nehemiah 2:5), i.e. who pleases him, ha gives blessings, while he withholds them or takes them away from the man who displeases him. The blessings specified are wisdom, and knowledge, and joy. The only true wisdom which is not grief, the only true knowledge which is not sorrow (Ecclesiastes 1:18), and the only joy in life, are the gifts of God to those whom he regards as good. But to the sinner he giveth travail, to gather and to heap up. The sinner takes great pains, expends continuous labor, that he may amass wealth, but it passes into other. (more worthy) hands. Horace, ‘Carm.,’ 2:14. 25 – “Absumet heres Caecuba dignior Servata centum clavibus.” The moral government of God is here recognized, as below, Ecclesiastes 3:15, 17, etc., and a further thought is added on the subject of retribution: That he may give to him that is good before God. This idea is found in Proverbs 28:8, “He that augmenteth his substance by usury and increase, gathereth it for him that hath pity upon the poor;” and Ecclesiastes 13:22, “The wealth of the sinner is laid up for the righteous” (comp. Job 27:16, 17). So in the parable of the talents, the talent of the unprofitable servant is given unto him who had made best use of his money (Matthew 25:28). This also is vanity. It is a question what is the reference here. Delitzsch considers it to be the striving after pleasure in and from labor (ver. 24); Knobel, the arbitrary distribution of the good things of this life; but, put thus baldly, this could hardly be termed a “feeding on wind;” nor could that expression be applied to the “gifts of God” to which Bullock confines the reference. Wright, Hengstenberg, Gratz, and others deem that what is meant is the collecting and heaping up of riches by the sinner, which has already been decided to be vanity (vers. 11, 17, 18); and this Would limit the general conclusion to a particular instance. Taking the view contained in ver. 24 as the central idea of the passage, we see that Koheleth feels that the restriction upon man’s enjoyment of labor imposed by God’s moral government makes that toil vain because its issue is not in men’s hands, and it is a striving for or a feeding on wind because the result is unsatisfying and vanishes in the grasp.”
God has given wisdom and knowledge and joy to a person who is good in His sight.
35.) Wisdom along with an inheritance is good.
Ecc 7:11, “Wisdom along with an inheritance is good,
And an advantage to those who see the sun.”
Verse 11. – Such hasty judgment is incompatible with true wisdom and sagacity. Wisdom is good with an inheritance; Septuagint, Ἀγαθὴ σοφία μετὰ κληρονομίας. Vulgate, Utilior eat sapientia cam divitiis. The sentence thus rendered seems to mean that wealth lends a prestige to wisdom, that the man is happy who possesses both. The inheritance spoken of is an hereditary one; the man who is “rich with ancestral wealth” is enabled to employ his wisdom to good purpose, his position adding weight to his words and actions, and relieving him from the low pursuit of money-making. To this effect Wright quotes Menander –
Μακάριος ὅστις οὐσίαν καὶ νοῦν ἕχει
Ξρῆται γὰρ οῦτος εἰς α} δεῖ ταύτῃ καλῶς.
“Blest is the man who wealth and wisdom hath,
For he can use his riches as he ought.” (Comp. Proverbs 14:24.) Many commentators, thinking such a sentiment alien front the context, render the particle עִם not “with,” but “as” Wisdom is [as] good as an inheritance” (see on Ecclesiastes 2:16). This is putting wisdom on rather a low platform, and one would have expected to read some such aphorism as “Wisdom is better than rubies” (Proverbs 8:11), if Koheleth had intended to make any such comparison. It appears then most expedient to take im in the sense of “moreover,” “as well as,” “and” (camp. 1 Samuel 17:42, “ruddy, and (ira) of a fair countenance”). “Wisdom is good, and an inheritance is good; ‘both are good, but the advantages of the former, as ver. 12 intimates, far outweigh those of the latter. And by it there is profit to them that see the sun; rather, and an advantage for those that see the, sun. However useful wealth may be, wisdom is that which is really beneficial to all who live and rejoice in the light of day. In Homer the phrase, ὁρᾶν φάος ἠελίοιο, “to see the light of the sun” (‘Iliad,’ 18:61), signifies merely “to live;” Plumptre considers it to be used here and in Ecclesiastes 19:7 in order to convey the thought that, after all, life has its bright side. Cox would take it to mean to live much in the sun, i.e. to lead an active life – which is an imported modern notion. Ecclesiastes 7:11.”
Wisdom along with an inheritance is good.
36.) A person’s wisdom makes his face shine.
Ecc 8:1, “Who is like a wise man?
And who knows the interpretation of a thing?
A man’s wisdom makes his face shine,
and the sternness of his face is changed.”
Cambridge Bible for Schools and Colleges
1. Who is as the wise man?] The question comes in abruptly as from a teacher who calls the attention of his scholars to things that are φωνήεντα συνέτοισιν (“significant to those who understand”) and remind us of the “He that hath ears to hear let him hear” in our Lord’s teaching (Matthew 11:15; Matthew 13:9; Mark 4:9). Something there was in what he is about to add, to be read between the lines. It required a á man to “know the interpretation” (the noun is Chaldaean and is found, with a slight variation, as the prominent word in Daniel 4:5; Daniel 4:7) of the “thing” or better, “of the word.” We find the probable explanation of this suggestive question in the fact that the writer veils a protest against despotism in the garb of the maxims of servility.
a man’s wisdom maketh his face to shine] Literally, illuminates his face. The word paints with a wonderful vividness the almost trans-figuring effect of the “sweetness and light” of a serene wisdom, or of the joy that brightens a man’s countenance when he utters his Eureka over the solution of a long-pondered problem.
the boldness of his face shall be changed] Literally, the strength of face, i.e. its sternness. The words have been very variously translated, (1) as in the LXX. “his shameless face shall be hated,” (2) as by Ewald “the brightness of his countenance shall be doubled.” There is no ground, however, for rejecting the Authorised Version. The “boldness of the face” is, as in the “fierce countenance” of Deuteronomy 28:50; Daniel 8:23, the “impudent face” of Proverbs 7:13, the coarse ferocity of ignorance, and this is transformed by culture. The maxim is like that of the familiar lines of Ovid,
“Adde quod ingenuas didicisse fideliter artes,
Emollit mores nec sinit esse feros.”
“To learn in truth the nobler arts of life,
Makes manners gentle, rescues them from strife.”
Epp. ex Ponto ii. 9. 47.”
A man’s wisdom makes his face shine.
37.) Wisdom has the advantage of bringing success.
Ecc 10:10, “If the axe is dull and he does not sharpen its edge, then he must exert more strength.
Wisdom has the advantage of bringing success.”
Cambridge Bible for Schools and Colleges
- If the iron be blunt] The proverb seems obviously suggested by that of the preceding verse, but its meaning is far from clear. The axe (literally, the iron) is used to cut wood. What if it fail to cut (i. e. if, going below the imagery, the man has not the sharpness or strength to carry his plans promptly into effect), if he (the cutter down of trees) has not sharpened its edge, literally its face as in Ezekiel 21:21, i.e. if he has entered on his plans without due preparation. In that case he must “put to more strength,” must increase his force (i. e. the impact of his stroke). He will have to do by the iteration of main force what might have been effected by sagacity and finesse. So interpreted, the whole imagery is consistent. The man who enters on the perilous enterprise of reform or revolution has to face not only the danger that he may perish in the attempt, but the risk of failure through the disproportion of his resources to his ends. The meaning of the proverb would be clear to any one who united the character of an expert in felling timber with the experience of a political reformer. Briefly paraphrased, the maxim would run thus in colloquial English, “If you must cut down trees, take care that you sharpen your axe.”
but wisdom is profitable to direct] Better, But it is a gain to use wisdom with success, i.e. It is better to sharpen the axe than to go on hammering with a blunt one, better to succeed by skill and tact than by mere brute strength.”
Wisdom has the advantage of bringing success.
38.) Let no man boost of his wisdom, his might, nor his riches.
Jer 9:23, “This is what the LORD says: “Let no
wise man boast of his wisdom, nor let the mighty
man boast of his might, nor a rich man boast of his riches.”
Gill’s Exposition of the Entire Bible
Thus saith the Lord, let not the wise man glory in his wisdom,…. Not in his natural wisdom, or knowledge of natural things: this is often but an appearance of wisdom, and is science falsely so called; and whatever is real of this kind is of God; and the best falls short of leading men to a true and saving knowledge of God; the foolishness of God is wiser than it; and it is made foolish, destroyed, and brought to nought by him: nor in evangelical wisdom and knowledge; not in that which is less common, or what fits men for public usefulness, as ministerial gifts; for such are received from above; are more for the use of others than a man’s self; there is something better than these, which a man may not have, and yet have these, which is grace; those may fade, or be taken away; and a man have them, and be lost eternally: nor in that which is more general, speculative knowledge of Gospel truths; for if it is attended with conceit, it is little or nothing that a man knows; if he is proud of it, his knowledge is not sanctified; and it is no other than what the devils themselves have: nor in that which is more special; wisdom in the inward part, or a spiritual and saving knowledge of God in Christ; this a man has wholly of free grace, and should give the praise and glory of it to God, and not attribute it to himself:
neither let the mighty man glory in his might; not in his natural might or strength; this is of God, and is greater in some of the brutes than in men; and is what God can take away, and does often weaken it in the way by diseases, and at last destroys it by death; nor in moral strength, or in the power of free will; which is very weak and insufficient to do anything that is spiritually good: nor even in spiritual strength; this is from Christ; it is only through him strengthening his people that they do what they do; and all supplies and increase of it are from him; and therefore no room for glorying:
let not the rich man glory in his riches; these come of the hand of God, and are what he can take away at pleasure; they are very uncertain and precarious things; there is a better and more enduring substance; these cannot profit in a day of wrath, nor deliver from death, corporeal, spiritual, or eternal. And the intention of the words here is to show, that neither the wise man with all his art and cunning, nor the mighty man by his strength, nor the rich man through his riches, could save themselves from the destruction before prophesied of. The Targum paraphrases them thus,
“thus saith the Lord, let not Solomon the son of David the wise man praise (or please himself) in his wisdom; nor let Samson the son of Manoah the mighty man please himself in his might; nor let Ahab the son of Omri the rich man please himself in his riches.”
Let no man boost of his wisdom, his might, nor his riches.
39.) What is this wisdom that has been given to Him.
Mar 6:2, “And when the Sabbath came, He began to teach in the synagogue; and the many listeners were astonished, saying, “Where did this Man learn these
things, and what is this wisdom that has been given to Him, and such miracles as these performed by His hands?”
Verse 2. – As usual, he made the sabbath the special time for his teaching. And many hearing him were astonished. They were astonished at the ability, the sublimity, the holiness of his teaching, as well as at the signs and wonders by which he confirmed it. “Many” hearing him; not all. Some listened with faith; but “the many” (there is some authority for οἱ πολλοὶ)were envious of him. Whence hath this man these things? The expression, “this man,” is repeated, according to the best authorities, in the next clause, What is the wisdom that is given (not “unto him,” but) unto this man? There is a contemptuous tone about the expression. Mark 6:2.”
The wisdom that has been given to Jesus is without measure.
40.) Christ Jesus, who became to us Wisdom from God, and Righteousness and Sanctification, and Redemption.
1Co 1:30, “But it is due to Him that you are in Christ Jesus, who became to us Wsdom from God, and Righteousness and Sanctification, and Redemption.”
But of him are ye in Christ Jesus; of his grace ye are implanted into Christ, and believe in him. You are of him, not by creation only, as all creatures are, but by redemption and regeneration, which is in Christ Jesus, who of God is made unto us wisdom; the principal means by which we come to the knowledge of God, and an acquaintance with his will; for he is the image of the invisible God, Colossians 1:15. The brightness of his Father’s glory, and the express image of his person, Hebrews 1:3. God hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ, 2 Corinthians 4:6. So that he who hath seen him, hath seen the Father, John 14:9. All the treasures of wisdom and knowledge are hid in him, Colossians 2:3. And no man knoweth the Father, save the Son, and he to whomsoever the Son will reveal him, Matthew 11:27. Thus, though God destroyed the wisdom of the wise, yet the Corinthians were not without wisdom; for God had made Christ to them wisdom, both causally, being the author of wisdom to them; and objectively, their wisdom lay in their knowledge of him, and in a fellowship and conmmnion with him. And whereas they wanted a righteousness in which they might stand before God justified and accepted, God had also made Christ to them righteousness: Sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, Romans 8:3,4.
And sanctification also, believers being renewed and sanctified by his Spirit.
And he is also made redemption: where by redemption is meant the redemption of the body, mentioned Romans 8:23; so as redemption here signifies the same with resurrection of the body. Christ is the resurrection, and the life, John 11:25.”
Christ Jesus, who became to us Wisdom from God, and Righteousness and Sanctification, and Redemption. Believers are justified by the Righteousnes of Christ, sanctified by His precious blood, and redeemed to be children of God.
41.) The wisdom of this world is foolishness in the sight of God.
1Co 3:19, “For the wisdom of this world is
foolishness in the sight of God. For it is written: “He is THE ONE WHO CATCHES THE WISE BY THEIR CRAFTINESS”.”
For the wisdom of this world is foolishness with God; God accounteth that folly which the world calleth wisdom, and indeed it is so (for God cannot err, nor be mistaken in his judgment): the philosophers and wise men of the world propose the happiness of man as their end, which indeed is the true end which all men aim at, and do propound to themselves; true wisdom directeth the best means in order to the best end. Whatsoever directeth not to the best end, or to what is not the best means in order to that end, is not wisdom, but real folly; worldly wisdom neither directeth to the best end, for it looks at no further happiness than that of this life, nor yet to the best means, and therefore is truly, what God accounts it, foolishness.
For it is written: He taketh the wise in their own craftiness; and to see the wise and learned men of the world thus err both in their judgment and practice, is no wonder at all; for God is set out of old by Eliphaz, as one that taketh the wise in their own craftiness, Job 5:13.”
The wisdom of this world is foolishness in the sight of God.
42.) Our proud confidence ins not in fleshly wisdom but in the grace of God.
2Co 1:12, “For our proud confidence is this: the testimony of our conscience, that in holiness and godly sincerity, not in fleshly wisdom but in the grace of God, we have conducted ourselves in the world, and especially toward you.”
Cambridge Bible for Schools and Colleges
- For our rejoicing is this] “It is this,” says the Apostle, “which causes such a perennial flow of joy and consolation into my heart amid all my anxieties and distresses. I can feel in my conscience that what knits us together in sympathy is a Divine and not a human bond. On my part there is the inspiration from above, on yours the verifying faculty which enables you to recognize the truth of what I deliver to you.” This seems to be the connection of thought in this and the two following verses. The connection with what precedes appears to be the conviction of the Apostle that the honesty and genuineness of his efforts to minister Christ to the Corinthians have fairly entitled him to hope for a share in their prayers.
the testimony of our conscience] Cf. 1 Corinthians 4:4. Also Acts 23:1; Acts 24:16; Romans 9:1; 1 John 3:21.
that in simplicity and godly sincerity] For simplicity the best MSS. and editors read holiness; but simplicity, i.e. singleness of purpose, seems to suit the context best. The word translated sincerity, clenness, Wiclif, purenes, Tyndale, originally signifies that which is tested by the sun’s rays, and is therefore entirely transparent. See note on 1 Corinthians 5:8. See also ch. 2 Corinthians 2:17; Php 1:10; 2 Peter 3:1. The word sincerity was adopted by our translators from the Rhemish version. The words translated godly sincerity are in the original sincerity of God, i.e. either (1) that which is His gift, comes from Him, or, (2) that which is befitting His service, as in the A. V.
not with fleshly wisdom] Literally, in. Cf. 1 Corinthians 1:17; 1 Corinthians 2:1; 1 Corinthians 2:4; 1 Corinthians 2:13. These passages shew that there existed among the Corinthians a tendency to exalt the wisdom of this world, i.e. acquirements such as those of dialectic skill and rhetoric above the spiritual enlightenment obtained by the submission of the intellect and will to the direction of God.
but by the grace of God] Literally, in the grace of God, i.e. in possession of it. The word grace, like the Latin gratia, originally signified favour, kindness. St Paul here would say that his behaviour at Corinth, to which he appeals, was the result of the favour of God to him, enabling him to shape his life in obedience to God’s commands.
we have had our conversation] This word, which is a nearly literal rendering of the Greek, is derived from two Latin words signifying to turn together, and hence from the idea of having your attention turned to a thing, being versed in it, it has the signification of a man’s ordinary conduct in life. It has come to mean in modern English interchange of thought in speech. In the Epistle to the Philippians it is twice used as the translation of ‘citizenship.’
and more abundantly to you-wards] This either refers (1) to the special proofs the Apostle had given the Corinthians of his singleness of purpose and avoidance of fleshly wisdom, or (2) to the fact that he had remained longer at Corinth, and so had additional opportunities of displaying those qualities; or it has reference perhaps (3) to his self-abnegation in refusing to receive his maintenance at the hands of his Corinthian converts. Sec 1 Corinthians 9 and ch. 2 Corinthians 9:8-10.”
Our proud confidence is not in fleshly wisdom but in the grace of God.
If you have learned to conduct yourself in the world, “not in fleshly wisdom but in the grace of God,” you have not studied in vain.
43.) The Sacred Writings give you the wisdom.
2Ti 3:15, “and that from childhood you have known the Sacred Writings which are able to give you the wisdom that leads to salvation through faith
which is in Christ Jesus.”
Gill’s Exposition of the Entire Bible
And that from a child thou hast known the holy Scriptures,…. And therefore must know that the doctrines he had learned were agreeable to them; and so is another reason why he should continue in them. The Jews very early learned their children the holy Scripture. Philo the Jew says (w), “from their very infancy”; a phrase pretty much the same with this here used. It is a maxim with the Jews (x), that when a child was five years of age, it was proper to teach him the Scriptures. Timothy’s mother being a Jewess, trained him up early in the knowledge of these writings, with which he became very conversant, and under divine influence and assistance, arrived to a large understanding of them; and it is a practice that highly becomes Christian parents; it is one part of the nurture and admonition of the Lord they should bring up their children in: the wise man’s advice in Proverbs 22:6 is very good. From hence the apostle takes occasion to enter into a commendation of the sacred writings; and here, from the nature and character of them, calls them the
holy Scriptures; to distinguish them from profane writings; and that because the author of them is the Holy Spirit of God; and even the amanuenses of him, and the penmen of them, were holy men of God; the matter of them is holy, both law and Gospel; and the end of writing them is to promote holiness; the precepts, promises, and doctrines contained in them are calculated for that purpose; and even the account they give of the sins and failings of others, are for the admonition of men: and next these Scriptures are commended from the efficacy of them:
which are able to make thee wise unto salvation. Men are not wise of themselves; they are naturally without an understanding of spiritual things; and the things of the Spirit of God cannot be known by natural men, because they are spiritually discerned; particularly they are not wise in the business of salvation, of which either they are insensible themselves, and negligent; or foolishly build their hopes of it upon their civility, morality, legal righteousness, or an outward profession of religion: but the Scriptures are able to make men wise and knowing in this respect; for the Gospel is one part of the Scriptures, which is the Gospel of salvation, and shows unto men the way of salvation. The Scriptures testify largely of Christ, the Saviour; and give an ample account both of him, who is the able, willing, suitable, complete, and only Saviour, and of the salvation which is wrought by him; and describe the persons who do, and shall enjoy it: not that the bare reading of the Scriptures, or the hearing of them expounded, are able to make men wise in this way; but these, when accompanied with the spirit of wisdom and revelation in the knowledge of Christ, are; when he who endited the Scriptures removes the veil from their eyes, opens their understandings, and gives them light and knowledge in them: and then may persons be said to be wise unto salvation, when they not only have a scheme of it in their heads, but are in their hearts sensible of their need of it, and know that there is salvation in no other but in Christ; and when they look to him for it, to his righteousness for justification, to his blood for peace, pardon, and cleansing, to his sacrifice for atonement, and to his fulness of grace for a continual supply, and to him for eternal life and glory; when they rejoice in him and his salvation, and give him all the glory of it: the apostle adds,
through faith which is in Christ Jesus: wisdom to salvation lies not in the knowledge of the law the Jew boasted of; nor in the works of it, at least not in a trust and confidence in them for salvation; for by them there is no justification before God, nor acceptance with him, nor salvation: but true wisdom to salvation lies in faith, which is a spiritual knowledge of Christ, and a holy confidence in him; and that salvation which the Scriptures make men wise unto, is received and enjoyed through that faith, which has Christ for its author and object; which comes from him, and centres in him, and is a looking to him for eternal life.”
The Holy Scriptures are the Holy Bible. There is nothing more important for you than to study the Gospel of John and the Book of Romans 100 times. Because the Sacred Wrtings give you the wisdom that leads to salvation through faith which is in Christ Jesus.
44.) Show good behavior in the gentleness of wisdom.
Jas 3:13, “Who among you is wise and understanding? Let him show by his good behavior his deeds in the gentleness of wisdom.”
Cambridge Bible for Schools and Colleges
13–18. The false Wisdom and the true
13. Who is a wise man and endued with knowledge among you?] The adjective corresponding to “endued with knowledge” (literally knowing or understanding) is not found elsewhere in the New Testament, but occurs in the LXX. of Deuteronomy 1:13; Deuteronomy 1:15; Deuteronomy 4:6; Isaiah 5:21. So far as a distinction is intended, it expresses the intellectual, as “wise” does the moral, aspect of wisdom. Both qualities were required in one who claimed to be, as in James 3:1, a “Master” or “Teacher,” and St James, in strict sequence of thought, proceeds to point out how the conditions may be fulfilled.
out of a good conversation] The tendency of modern usage to restrict the meaning of the substantive to “talk” is in this instance, where the immediate context suggests some such meaning, specially unfortunate, as lowering the range of the precept. Better by, or out of, his good (the word expresses the nobler form of goodness) conduct. Comp. the use of the word in Galatians 1:13; 1 Peter 1:15; 1 Peter 1:18, and elsewhere.
with meekness of wisdom] Better, in meekness, as expressing not something super-added, but the very form and manner in which the noble conduct was to be shewn. The “meekness” thus defined is thought of as belonging to “wisdom” as its characteristic attribute. St James is hence led back to the thought with which the Epistle opened, that wisdom is the crown and consummation of the character of a true believer; and lest a counterfeit wisdom should be taken for the true, he proceeds to give the notes of difference between them.
Show good behavior in the gentleness of wisdom.
45.) The wisdom from above is first pure.
Jas 3:17, “But the wisdom from above is first pure, then peace-loving, gentle, reasonable, full of mercy and good fruits, impartial, free of hypocrisy.”
The wisdom of God is the wisdom from above. The Scripture definitely defines the wisdom from above is first pure, peace-loving, gentle, resonable, full of mercy and good fruits, impartial, free of hypocrisy.
No one can confuse the wisdom of the world with the wisdom from above.
Cambridge Bible for Schools and Colleges
But the wisdom that is from above is first pure, then peaceable] The sequence is that of thought, not of time. It is not meant, i. e. that purity is an earlier stage of moral growth in wisdom than peace, but that it is its foremost attribute. The “purity” indicated is especially that of chastity of flesh and spirit (comp. 2 Corinthians 7:2; 2 Corinthians 11:2; Titus 2:5), and as such is contrasted with the “sensual” character of the false wisdom. Here again we have the tone of one who has learnt from the Masters of those who know, among the teachers of his own people, that wisdom will not “dwell in the body that is subject unto sin” (Wis 1:4). The sequence which places “peaceful” after “pure” has its counterpart in the beatitudes of the Sermon on the Mount (Matthew 5:8-9).
gentle, and easy to be intreated] The word for “gentle” means literally, forbearing. It describes, as in Aristotle (Eth. 10:6), the temper that does not press its rights, that is content to suffer wrong (comp. Php 4:5; 1 Timothy 3:3). The second adjective is used by classical writers, both in a passive sense as here, and active, (1) as meaning “persuasive,” “winning its way by gentleness,” or (2) as “obedient.” Our choice between the three meanings must depend on our view of what is most likely to have been the sequence of St James’s thoughts. On the whole, the second seems to me to have the most to commend it. True wisdom shews itself, St James seems to say, in that subtle yet gentle power to persuade and win, which we all feel when we come in contact with one who is clearly not fighting for his own rights, but for the cause of Truth.
full of mercy and good fruits] The train of thought is carried on. Wisdom is suasive because she is compassionate. In dealing with the froward she is stirred, not by anger, but by pity, and she overflows, not with “every vile deed,” but with the good fruits of kindly acts.
without partiality] Here again we have a Greek word which admits of more than one sense. The English version gives it an active sense, as describing the temper which does not distinguish wrongly, which is no respecter of persons. The sense in which the verb, from which the adjective is formed, is used in ch. James 1:6, James 2:4, is, however, that of “doubting,” or “wavering;” and it seems, therefore, probable that St James means to describe true wisdom as free from the tendency which he thus condemns. That freedom goes naturally with the freedom from unreality which the next word expresses. Without vacillation is the condition of “without hypocrisy.” Where the purpose is single there is no risk of a simulated piety.”
The wisdom from above is first pure.
I believe this Scripture alone is worth more than the whole article.
46.) The Lamb is worthy to receive power…
Rev 5:12, “saying with a loud voice, “Worthy is the Lamb that was slaughtered to receive power, wealth, wisdom, might, honor, glory, and blessing.”
Saying with a loud voice, Worthy is the Lamb that was slain – See the notes on Revelation 5:2, Revelation 5:9. The idea here is, that the fact that he was slain, or was made a sacrifice for sin, was the ground or reason for what is here ascribed to him. Compare the notes on Revelation 5:5.
To receive power – Power or authority to rule over all things. Compare notes on Matthew 28:18. The meaning here is, that he was worthy that these things should be ascribed to him, or to be addressed and acknowledged as possessing them. A part of these things were his in virtue of his very nature – as wisdom, glory, riches; a part were conferred on him as the result of his work – as the mediatorial dominion over the universe, the honor resulting from his work, etc. In view of all that he was, and of all that he has done, he is here spoken of as “worthy” of all these things.
And riches – Abundance. That is, he is worthy that whatever contributes to honor, and glory, and happiness, should be conferred on him in abundance. Himself the original proprietor of all things, it is fit that he should be recognized as such; and having performed the work which he has, it is proper that whatever may be made to contribute to his honor should be regarded as his.
And wisdom – That he should be esteemed as eminently wise; that is, that as the result of the work which he has accomplished, he should be regarded as having ability to choose the best ends and the best means to accomplish them. The feeling here referred to is what arises from the contemplation of the work of salvation by the Redeemer, as a work eminently characterized by wisdom – wisdom manifested in meeting the evils of the fall; in honoring the law; in showing that mercy is consistent with justice; and in adapting the whole plan to the character and needs of man. If wisdom was anywhere demanded, it was in reconciling a lost world to God; if it has been anywhere displayed, it has been in the arrangements for that work, and in its execution by the Redeemer. See the notes on 1 Corinthians 1:24; compare Matthew 13:54; Luke 2:40, Luke 2:52; 1 Corinthians 1:20-21, 1 Corinthians 1:30; Ephesians 1:8; Ephesians 3:10.
And strength – Ability to accomplish his purposes. That is, it is meet that he should be regarded as having such ability. This strength or power was manifested in overcoming the great enemy of man; in his control of winds, and storms, and diseases, and devils; in triumphing over death; in saving his people.
And honor – He should be esteemed and treated with honor for what he has done.
And glory – This word refers to a higher ascription of praise than the word honor. Perhaps that might refer to the honor which we feel in our hearts; this to the expression of that by the language of praise.
And blessing – Everything which would express the desire that he might be happy, honored, and adored. To bless one is to desire that he may have happiness and prosperity; that he may be successful, respected, and honored. To bless God, or to ascribe blessing to him, is that state where the heart is full of love and gratitude, and where it desires that he may be everywhere honored, loved, and obeyed as he should be. The words here express the wish that the universe would ascribe to the Redeemer all honor, and that he might be everywhere loved and adored.”
The Lamb of God is Jesus Christ who is worthy to receive power, wealth, wisdom, might, honor, glory, and blessing.
Whenever you think you have any of these seven attributes, remember they belong to the Lamb of God.
After years of study and life pursuit of wisdom, I have learned this one thing:
Wisdom is knowing when to prevent your folly.
In my opinion, I think the greatest folly is for anyone to reject so great a salvation, and so grand an inheritance of the Kingdom of Heaven; all you need to do is to repent of your sins and believe in Jesus Christ as your God and Savior. The salvation is the gift of God. Such wisdom is not money can buy, better than any pearl or jewelry in the world.
So would you now repent of your sins and believe in the Lord Jesus as your God and Savior. You can do it now.
Willie Wong Thought
Willie Wong
August 21, 2025
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