The Way to Wisdom
John Kitchen
Editor’s Note: This article is adapted from Proverbs: A Mentor Commentary (Christian Focus Publications, 2012).
Wisdom is our great need. Knowledge has increased exponentially. But can we say the same for wisdom? Wisdom is not just a “click” away. It will require something more from us. Solomon sets out the path of wisdom in Proverbs 2:1-6 [1].
“My son, if you will receive my words And treasure my commandments within you . . .” (v.1)
Immediately, we realize we are listening in on a family discussion, a candid conversation between father and “son.” If you’ve started at the beginning, you have already heard the opposing invitations of wisdom (Prov 1:20-33) and the young thugs of the world (1:11-14). Several paths lie before us; multiple summons call to us. The one who chooses the path of wisdom is now given more as to what he may expect along its way.
We are confronted with a series of conditional clauses. “If” is found explicitly three times but is implied a total of eight times in verses 1-4. The corresponding “then” is found in verse 5. We soon discover that wisdom is a product of both personal discipline (vv.1-5) and God’s grace (v.6). God’s wisdom comes only as a gift, but he does not give it where it is not sought. When we seek God’s wisdom, and he extends it to us, we enjoy the benefit of protection from the evil way (vv.7-11), protection from the evil man (vv.12-15), protection from the evil woman (vv.16-19), and the provision of God’s goodness (vv.20-22).
The first of the conditional statements is given here. These conditional statements lay out what is required of us if we are to discover “the fear of the Lord” (v.5). To possess the fear of the Lord is to operate with a Biblical worldview. The fool operates without an accurate view of the world in which he lives. He is trying to live in God’s world without God. He is out of touch with reality.
“The fool operates without an accurate view of the world in which he lives. He is trying to live in God’s world without God. He is out of touch with reality.”
The first steps toward embracing reality are laid out before us. The first requirement is that we “receive” the sayings of the wise. Here, the wise one is cast as the parent and the learner as “my son.” This surely applies to our familial relationships but may also apply to other relationships among God’s people as he directs his counsel to us through them. To “receive” is to recognize that you do not possess something you need. Humility is required. Someone knows something I do not know and that I need, therefore, I must humble myself and receive it. This is the most basic posture required to begin to embrace reality. The humanistic notion that all I must do is look within myself is worse than nonsense; it is demonic (Jas 3:15). This first conditional statement teaches me who I am—I am a person who needs God’s counsel (Prov 10:8; 13:10).
In addition, we must “treasure” the commandment of God if we are to discern the fear of the Lord. If the first conditional statement taught me who I am, this one teaches me what to value. “Treasure” has the idea of hiding or concealing something of value for the purposes of protecting it [2]. The one who understands the hard realities of this life values God’s word and treasures it away in his heart (Job 23:12; Ps 119:11; Prov 7:1). This treasuring away of God’s word implies prior preparation—a consistent study of God’s word so that its wisdom is readily accessible when needed.
“Make your ear attentive to wisdom, Incline your heart to understanding . . .” (v.2)
The two lines of this verse form a synonymous parallelism, the second line restating and emphasizing the first. To “make your ear attentive” and to “incline your heart” describe obedient attentiveness. To “‘make…attentive” your ear is to tune your ear to hear and obey God’s commands. The ear is the pathway of ideas; it must be guarded cautiously. “Take care what you listen to” (Mark 4:24). “…[Y]ou should listen and be careful to do it, that it may be well with you” (Deut 6:3).
To “incline” one’s heart is to extend it, to bend it purposefully in a certain direction. The “heart” is the center of who we are. It describes our intellectual and reasoning abilities (Prov 3:3; 6:18, 21; 7:3), our emotions (13:12; 15:15, 30), and our will (11:20; 14:14; 28:14). The result is a picture of stretching out your entire being to God and his word (Josh 24:23; 1 Kgs 8:58; Ps 119:36) [3].
If I am to function wisely and successfully in God’s world, it will require knowing who I am (v.1a), what to value (v.1b), and to whom I should listen (v.2).
“For if you cry for discernment, Lift your voice for understanding…” (v.3)
Wisdom only comes to those who seek it. Wisdom calls to us (Prov 1:20; 8:1, 4). But we also must call out to God for wisdom (Jas 1:5). This call is described by two verbs: “cry” and “lift your voice.” Both verbs describe the desperate pleading of one who understands their lack of resources to deal with their need (Prov 21:13). Both imply that wisdom does not come quickly or easily. There will be times when wisdom seems far away. Discovery of wisdom takes sustained diligence and an expenditure of a lot of energy.
The cry is for “discernment” and “understanding.” These two terms are synonyms (not only of each other, but of “wisdom”). A fourth requirement for attaining a Biblical world view is knowing what to ask for.
“If you seek her as silver And search for her as for hidden treasures…” (v.4)
Notice how the writer piles one intense verb upon another in describing the quest for wisdom: “receive,” “treasure” (1), “make . . . attentive,” “incline” (2), “cry,” “lift” (3). To these six he here adds two more verbs, “seek” and “search.” These speak of the passion of the search underway (the Hebrew verb rendered “seek” is intensive). The metaphor only adds to the inherent strength of the verbs. The discovery of “silver” and “hidden treasure” is the goal. “Hidden treasure” refers to something of such rare value that it is shielded from public view [4].
The promise of wisdom is “I love those who love me; And those who diligently seek me will find me” (Prov 8:17). The fifth and final requirement for attaining a biblical world view is knowing what to give my energies to.
“Then you will discern the fear of the LORD And discover the knowledge of God.” (v.5)
The series of conditional clauses (vv.1-4) now culminates with “Then.” We meet here the result of fulfilling the conditions of a diligent search. The outcome is “the fear of the Lord” and “the knowledge of God.” Finally, a Biblical worldview comes into view. With “the fear of the Lord,” I become a person who has come to see that “The earth is the Lord’s, and all it contains, The world, and those who dwell in it” (Ps 24:1). It describes an informed and appropriate perspective of who God is and who I am before him.
The “knowledge of God” describes the great desire of God for his people (Hos 4:1, 6; 6:6). The Hebrew word rendered “knowledge” describes an intimate knowledge of the object involved; it is knowledge gained through personal and experiential relationship [5]. God desires, above all else, that we would know him deeply and personally, more even than he desires our multiplied sacrifices (Hos 6:6). This kind of intimacy with God is the end goal of God’s redemptive plan for man (Hab 2:14; Isa 11:9). The “fear of the Lord” and “the knowledge of God” are often found as the twin towers of true religion (Isa 11:2; 58:2), describing “the poles of awe and intimacy” which God desires [6].
This pursuit develops “discernment,” the ability to look at two things and distinguish the differences. The arrival at knowing God and acquiring wisdom requires choices, sometimes difficult choices. These choices, as the next verse will show us, must be based upon the revelation of God, not personal whim.
Where do I find the wisdom I so desperately need? In Proverbs 2 the father laid out the path for his son. But further on, we are told that “the Holy One” also has a son (Prov 30:3-4)! It is in his Son that he has “hidden all the treasures of wisdom and knowledge” (Col 2:3). Turn to the Son to discover who you are (v.1a), what to value (v.1b), to whom you should listen (v.2), what to ask for (v.3), and to what you should give your energies (v.4). Down this path, the Son of God promises you not only answers to your questions but eyes to see the world as it in fact exists under his sovereign, providential rule. Herein is the wisdom we so desperately need.
“For the LORD gives wisdom; From His mouth come knowledge and understanding.” (v.6)
The reason one finds God when he seeks wisdom is that only God can dispense true wisdom. Notice that what verse 5 describes as being found is in fact given. Wisdom is a gift of grace. No amount of human effort can acquire it. Our diligent search is required but is not efficient apart from God’s grace: the grace both to seek and the grace to discover.
“Our diligent search is required but is not efficient apart from God’s grace: the grace both to seek and the grace to discover.”
Not only is God the sole source of wisdom, but he only dispenses it in one way: the words of his mouth. “All Scripture is God-breathed” (2 Tim 3:16, NIV). Remember: “Man shall not live on bread alone, but on every word that proceeds out of the mouth of God” (Matt 4:4). Ultimately, wisdom is not a matter of discovery, but of revelation.
John Kitchen - International Worker (Retired) - Central District
Notes
[1] All quotations of Scripture are from the New American Standard Bible (1995).
[2] Andrew E. Hill, “057,” New International Dictionary of Old Testament Theology and Exegesis (Grand Rapids, Michigan: Zondervan Publishing House, 1997), 3:840.
[3] Marvin R. Wilson, “n~tâ,” Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980), 2:574.
[4] Ralph H. Alexander, “t~mn,” Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980), 1:351.
[5] Jack P. Lewis, “y~da‘,” Theological Wordbook of the Old Testament (Chicago: Moody Press, 1980), 1:366-367.
[6] Derek Kidner, Proverbs (Downers Grove, Illinois: Inter-Varsity Press, 1964), 61.