Chapter 8

1 The fame, 6 and evidency of wisdom. 10 The excellency, 12 the nature, 15 the power, 18 the riches, 22 and the eternity of wisdom. 32 Wisdom is to be desired for the blessedness it bringeth.

1. Wisdom cry. Wisdom is pictured as a woman crying out to all men (see ch. 1:20–23). On every hand, God has placed inducements to lead men to think of the ways of righteousness and to seek understanding (Prov. 8:2; cf. 2 Peter 3:9).

4. O men. Two different Hebrew words are used in this verse for “man”: The first one, Хish, refers to man as a male and implies such masculine qualities as strength and individuality; the second one, Хadam, is used of mankind in general, all the sons of Adam and, often, the daughters too. Wisdom calls both to men who have already established in themselves a degree of wisdom and experience and who have developed their individuality, and to those who are still allowing themselves to be swept along by the mass of humanity, with little concern as to where they are going.

5. Simple. Heb. pethaХim, a term that includes those who have not yet given their hearts to know wisdom, but are still uncommitted to evil. They are still in the valley of decision, ready to be influenced by good or evil. It includes those also who are easily enticed. By contrast, the “fools” are those who have actively resisted the call of wisdom and are hence more difficult to win to the way of life (see ch. 1:7).

6. Excellent things. Heb. negidim, literally, “princely things.” Elsewhere nagid is rendered “ruler,” “chief,” “prince,” etc. Wisdom will speak things that befit a ruler. One of the weaknesses of our times is that princes and rulers often speak things that are far from right (Eze. 22:25–28). When those who should set an example of nobility come down and join the mass of men in ignoble pursuits, the general level of the nation sinks.

8. Nothing froward. The words of true wisdom contain nothing that is perverted. In this day, when science holds so much more honored a position than goodness, when wisdom is less sought than knowledge, those who are esteemed as wise men often speak words that are far from right. This is due to the fact that their basic philosophy, their outlook upon life, is determined by false theories as to right and wrong. “The fear of the Lord is the beginning of wisdom,” and those who reject their belief in a personal God and in an absolute standard of behavior are not wise (Ps. 14:1; 1 Tim. 6:20, 21; 2 Peter 3:3–5).

9. All plain. The humblest Christian who accepts the revelation of God in His Word has a foundation for belief that is as firm as the throne of God. He may well be considered to have developed a better understanding of the real nature of the universe than the wisest unbeliever (see Ps. 25:14; 1 Cor. 2:14; PK 31).

11. Than rubies. Compare ch. 3:14, 15.

12. Witty inventions. Heb. mezimmoth. All previous occurrences of this word (chs. 1:4; 2:11; 3:21; 5:2) have been translated “discretion.” There is no valid reason to depart from this definition here. Mezimmah comes from the root zamam, which means “to consider,” “to purpose,” “to devise.” This verse begins a long section in which wisdom extols her high value.

13. Pride. When the true relation between the eternal, high, and holy God and the sinful mortal heart is realized, there is no place for pride.

15. Kings reign. Early expositors took these words as applying to Christ. There seems to be a transition somewhere in this chapter from a personification of wisdom as an abstract quality to Christ’s being personified by the figure of wisdom. There is no verification of such a transition by a direct quotation from this chapter in the NT, although in Rev. 3:14 there is an allusion to the LXX translation of Prov. 8:22 that would tend to equate the speakers of these respective passages. It is true that many of the attributes the speaker of Prov. 8 ascribes to himself are descriptive also of the work and nature of Christ. However, Inspiration must remain the guide as to which sections of the passage can be positively regarded as having an application also, or perhaps exclusively, to Christ (see TM 200; 1T 396, 397; Ed 142; PP 34; DA 764; see on Deut. 18:15).

The statement, “by me kings reign,” is true equally of Christ as of wisdom. The Bible makes it clear that there is no power apart from God and that the length of time a ruler retains authority is determined by an overruling providence (Dan. 2:20, 21; 4:17; Rom. 13:1; cf. PK 535).

17. That love me. Christ said that He and His Father would love those who loved Him (John 14:21). The problem of the love of an unchanging God apparently turning to hatred of those who reject or who hate Him is dealt with in previous chapters (Prov. 1:26–31; 6:16–19).

Seek me early. This means to seek so diligently that one rises early in the morning to press the search. Because of the distractions of worldly affairs, and the deceitfulness of the human heart, persevering diligence is required to maintain a saving relationship with true wisdom and with God.

18. Riches and honour. Wisdom claims to have with her three rich rewards to be shared with those who seek her. The riches that wisdom offers are durable riches. They include the imperishable treasurers that are laid up only in heaven (Matt. 6:19–21). The lives of some of the world-famous philanthropists have demonstrated that wealth accumulated and used in right ways can be stable and satisfying even here upon earth, but to many, material prosperity becomes a snare (see 1 Tim. 6:9, 17, 18).

Honor is almost as highly prized by mankind as are riches. But human honor is an intangible reward and external to the individual. Wisdom offers honor with God (see 1 Sam. 2:30).

Righteousness. A priceless, heavenly prize. The power of the Saviour is promised to all who seek goodness. This power makes it possible for a sinful human being to follow the good counsel of wisdom. Righteousness is an inward reward made evident in outward behavior (1 Cor. 1:30).

19. My fruit. The natural law that like begets like works also in spiritual things. If a man sows wisdom, he will reap the good consequences of wisdom (Prov. 8:8; Gal. 6:7, 8). Whenever the soul is surrendered, goodness flows forth from the life.

20. Midst of the paths. Wisdom leads down the center of the road of life, avoiding all extremes. Man cannot stray to the right hand or the left without her voice saying, “This is the way” (Prov. 4:27; Isa. 30:21). When that voice is heeded, the treasure that awaits in heaven becomes more real and its inheritance more sure with every day’s march.

This passage is equally plain when applied to Christ. Christ has gone before us and marked out for us the path of righteousness and judgment. In the days before the cross He spoke through patriarchs and prophets (1 Peter 1:11). All the symbolism of the Mosaic ritual law pointed to the coming of the One who would cleanse the sinner from his sinfulness.

Even if there were no eternal life to gain, it would still be the part of wisdom to walk in the way of righteousness. Not all men have much substance in the way of worldly possessions, but all good men can possess real treasures of peace and contentment, which are, after all, the greatest gain (1 Tim. 6:6).

22. The Lord possessed me. The meaning of vs. 22 to 31 has been the cause of much discussion through the centuries. The LXX has the following introduction to the subject: “If I declare to you the things that daily happen, I will remember also to recount the things of old.”

There is an obvious parallel in this passage to the work of the second person of the Godhead (see PP 34). However, the passage is allegorical, and caution must be exercised not to press an allegory beyond what the original writer had in mind. Interpretations derived must always be in harmony with the analogy of Scripture.

Some have sought to find support here for the view that there was a time when Christ was not in existence, and that He was created, or brought forth, by the Father as the beginning of His work of establishing an orderly and inhabited universe. Dogmatic conclusions from figurative, parabolic passages are unjustified. The misleading results of such a course may be demonstrated in the popular interpretation of the parable of the rich man and Lazarus (Luke 16:19–31). Verification of doctrinal beliefs should always be sought in the literal statements of the Bible. For literal statements on the subject under discussion see Micah 5:2; John 1:1; 8:54; cf. DA 24. Compare also the following: “In Christ is life, original, unborrowed, underived” (DA 530). “The Lord Jesus Christ, the divine Son of God, existed from eternity, a distinct person, yet one with the Father” (EGW RH April 5, 1906). “Christ is the pre-existent, self-existent Son of God. … He assures us that there never was a time when He was not in close fellowship with the eternal God” (Ev 615; see also DA 19, 24, 25).

In the light of these statements the reading of modern translations that depart from the Hebrew to follow the LXX and read “created” instead of “possessed” (for example, RSV), can lead to unwarranted conclusions.

While there is doubtless a reference to Christ, He is presented in the figure of wisdom. For another illustration of such blending of application see Eze. 28, where the “prince of Tyrus” is, in part, presented as a figure for Satan.

23. Set up. Heb. nasak, a word that has several meanings: (1) “to pour out,” as drink offerings (1 Chron. 11:18); (2) “to weave” (Isa. 25:7); (3) “to set,” “to install,” as obviously here.

24. Brought forth. Heb. chil, “to writhe” and “to tremble”; in a few cases, “to bring forth [as a child].” Chil is used in Ps. 90:2 for the forming of the earth. Here it is used in a metaphorical sense to refer to wisdom.

27. I was there. Whether the preparation of the heavens is regarded as referring to the separation of the waters below and above to form the firmament (Gen. 1:6–8) or to the making of the starry heavens (John 1:3; Col. 1:16, 17), wisdom was there.

Compass. Literally, “circle.”

28. The clouds. Job was challenged to explain the balancing of the clouds (Job 37:16). Through the accumulated knowledge of science, men now understand in part how the multiplied millions of tons of rain in the clouds are held up and what causes the rain to fall. It was divine wisdom that established the conditions that govern the distribution of rain and snow.

30. One brought up. Heb. Хamon. There is much uncertainty as to the exact meaning of this word. Jewish tradition assigns to it the definition “workmaster,” “foreman.” Others propose the meaning “fondling,” “minion,” “foster child.”

31. Sons of men. Man was the crowning work of the Creator (PP 44). While God loves and cares for the animal creation, it was but part of the environment of Adam and Eve. Animals may be sagacious, but they cannot know the wisdom that is the fear of the Lord. God could find His image reflected only in man. Hence special delight and interest was shown in him (see Heb. 2:7, 8).

The delights of wisdom are also with the sons of men. Man is privileged to enter into the thoughts of God. He can find the Creator’s glory written upon every leaf and shining in every star. Through association with his Maker and through the instruction of holy angels in Eden (see PP 50) Adam grew to comprehend more and more of the infinite wisdom of God. Even today, when minds are darkened by sin and the faculties of perception are weakened, there is still great satisfaction to be gained in the reverent study of the thoughts of God as expressed in nature and in revelation. Earthly pleasures can never bring the abiding serenity that is conferred by heavenly wisdom (see Ed 21, 27).

32. O ye children. The LXX reads “[my] son.” This version does not have the remainder of this verse, nor v. 33.

In view of the blessings of wisdom it would be folly to close the ears to the call of wisdom. Compare the statement of Christ in which He turned aside an attempt to exalt His mother and affirmed that blessing or happiness comes from heeding the word of God (Luke 11:28).

33. Hear instruction. The Bible is full of instruction. All its laws, provisions, and requirements represent an adaptation of divine wisdom to the needs of men. To follow such instruction ensures life here and in the age to come. Hence, those who regard divine law as an infringement upon man’s liberty of action bring upon themselves the charge of foolishness.

34. Watching daily. Many pictures are suggested by this verse. Some see eager students waiting for an honored teacher to come out to resume their instruction, others see Levites guarding the doors of the Temple, still others are reminded of a lover waiting long hours in the hope of catching a glimpse of his beloved. All emphasize the necessity of making a deliberate effort to begin each day under the direction of divine wisdom. Man stands in dire need of this wisdom (James 1:5).

35. Life. Eternal life is the reward of the diligent search for wisdom, eternal death the penalty for failure (see 1 John 5:11, 12). The successful search for wisdom means the surrender of self to the indwelling of the Holy Spirit (see John 16:13). Such a surrender makes it possible for God to work upon us and for us the wonders of His grace. To give the same blessings to the unsurrendered would be as dangerous as to give a gleaming razor to a child.

36. Love death. Because the outcome of life is the consequence of the attitude taken toward saving knowledge, a rejection of wisdom is the condemnation of the soul to eternal death. The call of wisdom is heard by every man many times throughout his life, and much of the suffering of the finally impenitent will be remorse as they realize that they have themselves chosen the annihilation that is soon to come upon them (see DA 764; GC 668).

Ellen G. White comments

7    ML 331

8     Ed 69

13   PK 34

14   TM 200

17   CG 491; CT 330; 1T 397

18   Ed 142; 3T 540; 6T 258

22, 23, 29, 30  PP 34

31   CH 455; PK 211; 5T 195

36   DA 764