Last time we looked at an exhortation to pursue wisdom, showing that there is nothing to be more desired than godly wisdom. Today we will be continuing Solomon’s exhortation to wisdom, but focusing on how wisdom applies to growing in discretion.
Our passage says, “12 I, wisdom, dwell with prudence, and I find knowledge and discretion. 13 The fear of the Lord is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate. 14 I have counsel and sound wisdom; I have insight; I have strength” (Prov. 8:12-14). It is easy at first glance to miss the significance of what was said in these few verses, so it would be good to break down its meaning. Wisdom is here personified as dwelling or living with prudence. Encyclopedia Britannica defines prudence as “careful good judgment that allows someone to avoid danger or risks.” The underlying word for “prudence” can also refer to “subtilty,” meaning to be shrewd or wily as a serpent. A parallel teaching is found in Jesus’ words, “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves” (Matt. 10:16). Taking this all into consideration, for wisdom to “dwell” with prudence, means first of all that this subtilty is characterized by God’s wisdom (it is for righteousness, justice, goodness, etc.). It would never pursue evil aims. Secondly, that the wisdom of God is very interested in carefully discerning between what is truly good, what is truly evil, and even what is neither, so that it can discern the best and most wise course. Matthew Poole’s commentary puts it this way: “I do not content myself with high speculations, but my inseparable companion is prudence, to govern all my own actions, and to direct the actions of others, by good counsels. This he saith, because some persons have much wit and knowledge, and nothing of discretion.” Those pursuing godly wisdom are thus very interested in developing the discipline of careful discernment, much like a prospector is interested in discerning real gold from fakes or imitations. The words, “I find knowledge and discretion” teach a similar idea. The verb, “I find,” refers to diligently searching something out until it is obtained (in our lifetime, this finding is always ongoing). The word for “knowledge” also refers to discernment, understanding, and wisdom. “Discretion” refers literally to “witty inventions” (the evil counterpart is “wicked devices”). John Gill’s Commentary is insightful on this point,
[“Witty inventions”] may be understood and interpreted in a good sense, of the thoughts, devices, and purposes of God's heart, as in Jeremiah 23:20; and particularly as relating to man's redemption and salvation: this is a device or “invention” of God; sin is man's invention, by which he fell; but the recovery of man is the invention of God; he found out the persons to be saved in his eternal decrees; and the person that should be the Saviour of them in his council and covenant, and appointed him for the work; and he found out the way and manner of saving men by him, even by the ransom and sacrifice of himself: and this is a “witty” invention, wherein God has abounded in all wisdom and prudence; as appears by settled upon so proper a person to be the Saviour as his own Son; by bringing it about in a way so agreeable to all his perfections, to the satisfaction of his justice, and the honour of his law; and in making such partakers of it, and in such a way, as most glorifies the riches of his grace.
Gill goes on to say that these “witty inventions” also include the Gospel and all the true doctrines of the faith. Said another way, wisdom is saying, “I diligently search out wisdom for discernment and God’s witty inventions (not man’s) for ensuring that I pursue ‘the thoughts, devices, and purposes of God’s heart’” (John Gill’s Commentary).
With this understanding, it makes sense that Solomon then says in the next verse: “13 The fear of the Lord is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate.” This verse provides the reason why godly wisdom pursues not only careful discernment between good and evil, but also the depths of God’s heart through His teaching, and why we are to be very careful in formulating Christian doctrine and biblical teaching. Furthermore, not only is the fear of the Lord the beginning of wisdom (Prov. 1:7; 9:10; Ps. 111:10), but, stated negatively, “the fear of the Lord is to hate evil.” Both refer to the same thrust and direction. The pursuit of God’s wisdom shows an abject hatred for evil, and, at the same time, careful and diligent love for God. Thus, all who would pursue this wisdom will also diligently endeavour to learn discernment—so as to discern good from evil—so that the good will be loved and the evil will be hated. That cultivates singular allegiance to the heart of God, and it involves training our hearts to pursue only God and His ways, which are reflected in the wisdom of His teaching. Notice that the counterpart, “wicked devices” for wicked aims (the way of evil), is exactly what wisdom hates: “Pride and arrogance and the way of evil and perverted speech I hate.” It is the heart bent on evil through all sorts of wily and wicked devices that God hates, which was, in fact, what Solomon just described in the last chapter (Proverbs 7) on the wily adulterous woman (remember that “perverted speech” is used to reflect the poor condition of the heart from which that speech comes). Now we have a more complete picture, and can see why the adulterous woman is so heinously evil when compared to the way of wisdom. It represents explicitly the complete opposite of the way of wisdom, showing a diligent and wily pursuit of evil according to all manner of wicked devices, rather than using those same faculties for the same diligent pursuit of God. In essence, the only real difference is the object being pursued. If one were to pursue evil, then that person’s heart would be consumed by that pursuit, employing all of one’s faculties towards diligently carrying out that desire. If one were to pursue God, then that person’s heart would be consumed by that pursuit, employing all of one’s faculties towards diligently carrying out that desire. Of course, the standard is very different: evil following base fleshly desires, and wisdom following what God desires, as reflected in His Word. Yet, it seems strangely odd how similar both pursuits are in some ways, while at the same time both being polar opposites.
Verse 14 then states the positive aspect of the negative taught in verse 13: “I have counsel and sound wisdom; I have insight; I have strength.” The counsel and sound wisdom is that counsel and wisdom from God Himself, but not only that: wisdom has all good counsel and sound wisdom. In other words, the only way to obtain good counsel and sound wisdom is through the fear of the Lord. Just as God is the sole possessor of all good and love, so is He the sole possessor of all good counsel and wisdom. He is its only source. Notice also that this counsel and wisdom is eminently practical and useful for all aspects of life (verse 15 says that it is by such that godly kings rule well). This wisdom is also the source of insight, leading to its many good applications into the world whereby we may please God. Its connection with God—being itself perfect wisdom rooted in the perfections of God and pleasing to Him—also lends “strength” to the employment of His wisdom. God designed things to operate in very particular ways, with Him at the center. Thus, to make use of wisdom, there is a sense in which it makes use of the true, built-in purposes of creation. It makes diligent use of the machinations and will of God. Therefore, all three verses flow well together, teaching (1) the value of pursuing discernment between good and evil, (2) since God hates evil and loves good, (3) resulting in coming to possess all good counsel, sound wisdom, insight, and strength from God.
Next time we will be looking at verses 15-21 on the benefits of loving wisdom.