Proverbs 1:2

Wisdom. Heb. chokmah, a word occurring 141 times in the Bible, and almost without exception translated “wisdom.” Chokmah comprehends a number of ideas: (1) technical skill (Ex. 28:3; 35:26; 1 Kings 7:14); (2) cleverness, shrewdness (1 Kings 2:6; 3:28; Job 39:17; Isa. 10:13; 29:14); (3) practical, worldly wisdom (1 Kings 4:30; Isa. 47:10); (4) pious wisdom (Deut. 4:6; Ps. 37:30; 90:12; Prov. 10:31; Isa. 33:6; Jer. 8:9); (5) wisdom as an attribute of God (Ps. 104:24; Prov. 3:19; Jer. 10:12; 51:15); (6) personified divine wisdom (Prov. 8:1-36; 9:1-6); (7) ideal human wisdom (Ps. 111:10; Prov. 1:2; etc.).

“Wisdom” is distinguished from “knowledge” (Heb. da‘ath, v. 7) in that “wisdom” has to do with character and conduct, whereas “knowledge” is primarily intellectual enlightenment. Knowledge may be merely an accumulation of unrelated and unorganized facts without the ability to apply these facts to practical life. Wisdom is the faculty of being able to make a practical use of facts. An intermediate step may be conceived of in the term “understanding” (Heb. binah, v. 2). Understanding implies the ability to evaluate and organize facts, an essential framework for wisdom.

The wisdom so highly exalted in the book of Proverbs is practical sagacity such as reveals itself in the ideal moral and religious character. The various aspects of wisdom describe the characteristics of one who has met the standards of God. The wisdom described by Solomon is comprehensive in that it enters into all phases of practical life. It does not separate piety from the common duties of life. In the experience of one who has true wisdom, every thought and act has reference to the requirements of God.

Instead of the ideal “wisdom,” the NT speaks of “righteousness” (Matt. 6:33), “holiness” (2 Cor. 7:1; Heb. 12:10), “charity” (1 Cor. 13, properly “love”), but comprehends by these a similar characteristic. The emphasis in all of these concepts is on character rather than on ritualism or even dogma insofar as it relates to theoretical Christianity.

Knowledge and understanding are the basis of wisdom. The exercise of wisdom is a function of the intelligent mind. True knowledge is not a guarantee of right action, but right action is accompanied by a knowledge of what is right and is dependent upon it.

The relationship between the two concepts is forcefully set forth in the following statement: “The truths of the Word of God are the utterances of the Most High. He who makes these truths a part of his life becomes in every sense a new creature. He is not given new mental powers, but the darkness that through ignorance and sin has clouded the understanding, is removed. The words, ‘A new heart also will I give you,’ mean, ‘A new mind will I give you.’ A change of heart is always attended by a clear conviction of Christian duty, an understanding of truth. He who gives the Scriptures close, prayerful attention will gain clear comprehension and sound judgment, as if in turning to God he had reached a higher plane of intelligence” (EGW RH Dec. 18, 1913).

Instruction. Heb. musar, from the root yasar, “to admonish,” “to discipline,” “to correct,” or sometimes “to chastise”. Musar may also mean the result of instruction and hence be almost equivalent to wisdom.

Growth in wisdom comes as the result of instruction, but only such instruction as has its source in divine revelation. The Bible is the true basis for such teaching.