1DOES NOT WISDOM call out?
Does not understanding raise her voice?
2On the heights along the way,
where the paths meet, she takes her stand;
3beside the gates leading into the city,
at the entrances, she cries aloud:
4“To you, O men, I call out;
I raise my voice to all mankind.
5You who are simple, gain prudence;
you who are foolish, gain understanding.
6Listen, for I have worthy things to say;
I open my lips to speak what is right.
7My mouth speaks what is true,
for my lips detest wickedness.
8All the words of my mouth are just;
none of them is crooked or perverse.
9To the discerning all of them are right;
they are faultless to those who have knowledge.
10Choose my instruction instead of silver,
knowledge rather than choice gold,
11for wisdom is more precious than rubies,
and nothing you desire can compare with her.
12“I, wisdom, dwell together with prudence;
I possess knowledge and discretion.
13To fear the LORD is to hate evil;
I hate pride and arrogance,
evil behavior and perverse speech.
14Counsel and sound judgment are mine;
I have understanding and power.
15By me kings reign
and rulers make laws that are just;
16by me princes govern,
and all nobles who rule on earth.
17I love those who love me,
and those who seek me find me.
18With me are riches and honor,
enduring wealth and prosperity.
19My fruit is better than fine gold;
what I yield surpasses choice silver.
20I walk in the way of righteousness,
along the paths of justice,
21bestowing wealth on those who love me
and making their treasuries full.
Original Meaning
ALONG WITH THE ode to the woman of strength in chapter 31, the speech of Woman Wisdom in chapter 8 is one of the best-known portions of the book of Proverbs. Here for the second time in the book personified Wisdom calls out like a street preacher, seeking hearers and followers.1 She describes herself, her qualities, and her gifts and speaks of her existence at the dawn of creation. Her words not only contribute to our understanding of that creation but also to our understanding of the Word, who was with God in the beginning (John 1:1).
As in chapter 1, Wisdom’s public address comes after a foolish invitation to live outside the boundaries of God’s ways, an invitation that promises the good life but conceals a deadly trap (cf. comments on 1:8–19 and 7:1–27). Again, we find Wisdom calling out in the public square. Four different descriptions—the heights, the meeting of the paths, the gates, and the entrances—show that she has chosen to stand where she can be heard by the greatest number (as in 1:20–21). She makes clear that she calls out to all (as in 1:33), but especially to the simple and the foolish (as in 1:22).2 Coming at the beginning and near the end of the section of instruction (chs. 1–9), Wisdom’s speeches in chapters 8–9, in a way, have the first and last word. Her promise of life comes after and before the images of death that frame the instructions (1:19; 9:18). It is interesting to note that among all the wisdom writings, only in Proverbs does the LXX use the verb “to proclaim” (kerysso): in 1:21 (“she cries out”) and in 8:1 (“Does not wisdom call out?”).3
There is one important difference between the speech of chapter 1 and the speech here in chapter 8. In a strange reversal, Wisdom’s earlier speech marked the end of her appeal—her words of judgment were final: “You will call, but I will not answer” (1:28). Like a movie that begins with the ending to explain how the story got there, so here Wisdom’s first speech starts at the end of the story to show how such a tragic ending comes about. Here at the conclusion of the instructions, she sounds like she is beginning her appeal; the call to “listen” that closed her first speech (1:33) comes near the beginning of her second (8:6).
The speech of Wisdom in chapter 8 stands alone as a work of art but also as a strategic answer to all that has come to the reader’s attention since her last appearance. In chapters 7–9, the juxtaposed speeches of Folly and Wisdom follow a chiastic pattern.
A 7:14–20 Speech of the other/strange woman
B 8:4–36 Speech of Wisdom
B′ 9:5–6 Speech of Wisdom
A′ 9:16–17 Speech of foolish woman4
Unlike the strange woman, Woman Wisdom offers good teaching (cf. the “teaching” of the adulteress’s persuasive words in 7:21). Because so much attention is devoted to Wisdom’s startling claims about herself in 8:22–36, we will treat those verses separately in order to devote adequate attention to 8:1–21, the section that precedes.
8:1–5 Wisdom speaks to all humankind
8:6–11 Wisdom speaks what is noble and precious
8:12–16 Wisdom gives righteous counsel to rulers
8:17–21 Wisdom gives love, honor, and wealth to those who love her
Wisdom Speaks to All Humankind (8:1–5)
WHO IS THE speaker who asks, “Does not wisdom call out? Does not understanding raise her voice?” (8:1). While it may be an unnamed narrator who introduces wisdom in chapter 1, in this text and again in chapter 9, it is more likely meant to be taken as the voice of the teaching parent, here drawing a contrast between Wisdom’s words and those of the other/strange woman in 7:24–27. If it is indeed one of the parents, this teacher continues the identification between the parent’s teaching and Wisdom that was woven throughout the instructions of chapters 1–7.
Verses 2–3 draw a comparison between the other woman, who lurks in streets and squares in the dark of night (7:12), and Wisdom, who publicly takes her stand at the heights, crossroads, and gates, calling out in the bustle of broad daylight. The heights provide a spot where all can see and hear; one must work hard to ignore her, for Wisdom will speak there again, as will Folly (9:3, 14). The place where the paths meet (lit., “between the paths”) assures that many will be walking by. The gates are the place of civic business; archaeologists have uncovered within the city gate structure side rooms that may have been used for such meetings.5
Wisdom stands at the entrances to speak to all who come and go, much like Jeremiah stood at the entrance to the temple (Jer. 7:2). Here Absalom addressed individuals as they came to see the king, but for wicked purposes (2 Sam. 15:1–2). The four terms of Proverbs 8:2 do not all describe the same place, but each is a prominent and public spot, near the place where public decisions were made and where speakers were heard.6
Like the teacher who views the events of chapter 7 from above the street, Wisdom places herself above the crowd to speak to them, a strong contrast to the actions of the other/strange woman, who brings her lovers down to death and Sheol. Every line suggests that her speech is public and offered to all; unlike the adulterous woman who speaks to one young man, Wisdom calls out to everyone, at the gates where many are coming and going, and she states her purpose (cf. 1:20–21). Whereas the adulteress was loud and defiant (7:11), Wisdom raises her voice to call out to all humankind (lit., all the “sons of Adam [ʾadam]”; 8:4—ʾadam perhaps referring to humankind and the first man at the same time).
Yet like the other/strange woman, Wisdom also narrows her sights on the simple and those lacking judgment (lit., “lacking heart”; cf. 7:7) so they might “gain” (lit., “understand”) prudence and “gain understanding [lit., heart].” In other words, Wisdom makes clear that her listeners are to be active in responding. There is no passive listening, only learning or ignoring, gaining or losing. Everyone is included in the fourfold address that goes out to all humankind but especially to the simple (just as the simple need prudence, cf. 1:4).
Wisdom Speaks What Is Noble and Precious (8:6–11)
“LISTEN” (8:6) ECHOES the words of the teacher (1:5; 1:8; 4:1, 10; 5:7; 7:24) and Wisdom herself (1:33). Like the teacher, she has confidence in her sound words (4:2): They are “worthy” and “right.” “Worthy” translates a word that could refer to “princely things,”7 certainly that which is noble and honorable. “Right” might better be rendered “upright,” a key word of the speech (mešarim, 8:6–9; cf. 1:3; 2:9).8
To summarize, in each of the eight lines of 8:6–9, Wisdom makes her claim to speak rightly. Starting with 8:6b, four consecutive lines assert that her lips or mouth speak right words, a contrast to the honey-dripping lips of the other woman (5:3) and the corrupt mouth of the scoundrel (5:12, 17). Her words are “true” (ʾemet, 8:7a) and “just” (“righteous,” ṣedeq, 8:8a); her lips find wickedness detestable (“abominable,” toʿebah, 8:7b; cf. 6:16; 12:22; 16:13), and her mouth rejects crookedness and perversity (8:8b; cf. 2:15; 4:24; 6:12).
However, Wisdom adds that she is not the only one who recognizes the quality of her speech, for they are also faultless (yošarim, 8:9; “straight,” not “crooked,” as in 8:8) to those who have found knowledge; those who are discerning or understanding (mebin, cf. same root as “gain [understanding]” in 8:5) know they are right. By implication, the simple and foolish are to trust the testimony of those who recognize this quality; if they do, they will have made the first step toward discernment and knowledge.
There is some rhetorical appeal to the character of the audience in this claim, for readers who have taken the time to attend to the message of the book will certainly wish to be counted among the wise.9 Knowing that one needs wisdom is the first sign of having it. If the words are right and faultless to them, what are they to fools—insufficient, false, worthless? Most likely, fools see her message as no use to them and reject it (cf. 1:24). But Wisdom begins her appeal, not with benefits to the listener, but simply by declaring the quality of her words. Because they are true and right, they are precious and valuable.
Based on this quality, the invitation of 8:10–11 makes a fourfold comparison between her teaching and this world’s treasures. The first two lines press for decision with the imperative “choose” (lit., “take,” using lqḥ, the root used for teaching and learning) “instruction” (musar, teaching and correction) rather than silver, knowledge rather than choice gold. The second two lines present the motivation: Wisdom is better than rubies or anything else one may desire; nothing “can compare with her.” The change of speaker from “me” to the third person “her” interrupts Wisdom’s speech but perhaps it alludes to 3:15, which is repeated nearly verbatim, and the similar phrasing to describe the woman of 31:10. Wisdom is so valuable that nothing compares with it, a statement also true for the person who lives by wisdom.
Wisdom Gives Righteous Counsel to Rulers (8:12–16)
CONTEMPORARY READERS MAY find it strange that Wisdom, who claims to hate pride and arrogance, speaks so highly of herself. But it is one thing to boast and set oneself as better than others and another to speak truthfully about what one can do to serve them. Wisdom portrays herself here as counselor to kings and a principle of social order.10 So an Egyptian stele on display in the University of Chicago’s Oriental Institute shows a king presenting the gods with a figure of Maʾat, the personification of world order, tradition, and truth—a sign that he will uphold divine standards of just rule.11 In the ancient world, rulers claimed divine sanction and guidance in maintaining a just society in which all could live in peace and prosperity.12 Because this need for divine guidance and help was widely recognized, it is not unusual that Wisdom as spokesperson for Yahweh claims to offer counsel to kings after the model of female counselors.
Verses 12 and 17 both begin with the Hebrew pronoun “I” (ʾ ani) to introduce speech that uses first person forms throughout.13 The trio of wisdom terms, “prudence,” “knowledge,” and “discretion,” are familiar from the prologue (1:1–7). The verbs draw the reader’s attention, for she “dwells together” with prudence and “finds” knowledge and discretion, just as humans are to do. So also the prologue stated that “the fear of the LORD is the beginning of wisdom” (1:7), even as all three of wisdom’s speeches mention “fear of the LORD” (1:29; 8:13; 9:10). So here in verse 13, the parallelism suggests that wisdom herself practices this fear. Finally, wisdom also rejects evil, even as she encourages her listeners to follow her example. Two times in 8:13, evil is specified as “pride,” “arrogance,” (lit.) “way of evil,” and “mouth of perversity” (cf. 7:16–19).
Verse 14 lists the possessions Wisdom offers to kings in 8:15: “counsel” (cf. 2 Sam. 17:7; 1 Kings 1:12), “sound judgment,” “understanding,” and “power.” Readers may be surprised at the inclusion of power with typical wisdom terms, but the combination suggests that wisdom and power cannot be separated. So Proverbs 20:18 warns, “Make plans by seeking advice; if you wage war, obtain guidance” (cf. 21:22).
Verses 15–16 are parallel in Hebrew, both beginning with “by me” (bi) and both ending with ṣedeq, the word for “righteous” or “just.” The NIV footnote reports that the translators have followed the LXX in translating “all nobles who rule on earth” instead of “and nobles—all righteous rulers,” but this translation disturbs the parallelism of the two verses and its echo of the pairing of righteousness and justice in 8:20. The second line of verse 15 expands the introduction of royal rule, adding that wisdom’s counsel enables rulers to enact laws (ḥqq) that are just. This Hebrew word depicts a line or circle drawn as a boundary, similar to those boundaries set by Yahweh at creation (8:27, 29).14
This first mention of just government sums up all that has been said about right and just behavior, even as it looks ahead to the topic of kings and just government in the individual sayings of chapters 10–22. While many suggest that Proverbs was designed to train princes and courtiers, like other ancient Near Eastern instructions, there is no evidence in the speech that this feature of Wisdom’s activity is limited to court personnel. Wisdom stands in the public places, and her message goes out to all. She offers the same guidance to kings and commoners so that readers of the instructions can put the principles of good government into practice with one’s neighbor, doing justice, coveting neither goods nor spouse. Likewise, the pride, evil ways, and crooked speech that became the downfall of so many kings is rejected by the citizens as well.
Wisdom Gives Love, Honor, and Wealth to Those Who Love Her (8:17–21)
THE END OF the first half of Wisdom’s speech brings together terms for love and wealth and associates them with righteousness. As with the previous section (8:12–16), this one begins with the pronoun “I.” Terms from the previous section are revisited as Wisdom now reports on her love. While she hates evil in all its manifestations (8:13), she loves those who love her (8:17, 21). “Love” frames 8:17–21 and may be another use of erotic language to describe the seeker’s relation to wisdom (cf. 8:31). “Finding” (mṣʾ; cf. “possess” [mṣʾ ] in 8:12; see also 8:35–36) echoes wisdom’s earlier refusal to be found (1:28), the other/strange woman’s finding her young victim (7:15), and later sayings about finding a wife (18:22; 31:10; cf. Song 3:1–4; 5:6). Common to all is the symbolic overlap of choosing wisdom and choosing a good life partner (Prov. 3:15; 4:5–6; 7:4; 8:34). However, it is also the case that Woman Wisdom offers her patrons gifts and blessings as if she were an ancient goddess, although no claim to divinity is made.15
Whereas wisdom is to be chosen over riches (8:19; cf. 8:10–11), wisdom also promises the good things of this life to those who love her. Like the good wife of chapter 31, she brings profit of riches and honor, long lasting wealth and prosperity (8:18). The last of the terms, “prosperity,” translates ṣedeqah, typically rendered “righteousness,” but for the sake of parallelism a derivation is used in the NIV. The overlap of meanings is intentional, for the way of righteousness will appear in 8:20, where ṣedeqah is clearly the typical meaning. Righteousness is the “fruit” that is better than fine gold (8:19); one could craft silver apples and pomegranates, but the intangibles of righteousness and honor are what last (cf. Isa. 5:7 for righteousness as fruit).
The association of wisdom’s virtues with wealth occurs again in 8:20–21. Righteousness and justice take the reader back to the programmatic statement of the prologue and its trio of righteousness, justice, and upright dealing (1:3). Wisdom claims that she walks in the paths that were recommended throughout the parents’ lectures. To walk on these paths is to walk with her. These virtues are the way to wealth, for they lead to wisdom, who bestows wealth to those who love her, repeating the key term (8:21; cf. 8:17). Shortcuts that lead away from her may bring wealth also, but by implication, it will not endure (8:18). Choose wealth over wisdom, and at best, you will have it for a time. Choose wisdom over wealth and one will have riches enough, along with the honor that comes from having walked in righteousness and justice.
As we review our findings about this first part of Wisdom’s speech, we notice that terms and themes reappear in a parallel pattern:
8:5 | gain prudence | 8:12 | I wisdom dwell with prudence |
my lips detest wickedness | 8:13 | I hate pride, arrogance, evil, and perverse speech | |
8:8–9 | righteousness | 8:14–17 | righteousness |
8:10–11 | instruction better than gold | 8:17–20 | fruit better than fine gold |
If readers are meant to discern a parallel structure between the two parts of the speech, or at least a similar flow in theme, the second half may be seen as the practical outworking of the truths of the first. In other words, if the simple are to gain prudence (cf. 1:4), then wisdom knows how to find it, for she lives with it. If her lips detest wickedness, she also hates it in humans. If her instruction is better than gold, we see that choosing it not only brings what is right, but it also brings health, riches, and honor. But most important, comparing the two halves of the speech and the repetition of the term “righteous” in both suggests that rulers who make just laws are those who are discerning enough to recognize the worth of her words; or in reverse, if one recognizes the righteousness of her words, then that one will rule in righteousness (8:15–16).
Bridging Contexts
THE FUNCTION OF the speech. In seeking to build a bridge between the ancient and contemporary worlds, we must spend time with this first part of Woman Wisdom’s speech before going on to the more famous second part. Much can be learned if we pay attention to the speech itself and hold onto the questions of personification and identity, first asking about the function of the speech. The two parts of the speech in chapter 8 work together, but by looking at the first part separately, we have seen that it echoes many features of Wisdom’s presentation in chapters 1–7: the public stand and call to the simple and fools (1:20–22), finding wisdom (1:28), an invitation to listen to her counsel (1:32), value greater than silver, gold, rubies, or any desire (3:15), ways and paths (3:16), the call to love her and her rewards (4:6–9), and, most important, “fear of the LORD” (1:29).
In literary terms, these words of Wisdom are a personification of the invitation to study, a continuation of the teacher’s personification that began in chapter 1. One advantage of personification is a reduction of focus, a capacity to make complicated concepts or issues more manageable and easier to understand.16 Moreover, personification not only teaches, its artistry delights, echoing the mood of celebration that runs through the entire chapter.17 Most important, this personification is best understood as a communication of God’s will to humankind, designed to move us to respond with faith and obedience.18
When we compare Wisdom’s speech to the words of the other/strange woman, we notice that wisdom promises to bless her companions, especially rulers. She does not offer stolen pleasures but what is needed for righteous and just rule. Wisdom loves truth, and we have seen that the other woman is a liar; her words are smooth, seductive, and deadly.19 Therefore, before taking on the matters of wisdom’s presence at creation, we do well to turn our focus toward the main features of the first part of the speech, for it is here that Wisdom establishes her credibility, or rhetorical ethos.
Although the idea of ethos (character) was developed by classical rhetoricians to describe the relationship a speaker builds with a listening audience, speakers today also wish to appear competent, honest, and caring.20 As Wisdom speaks of her love of truth and sound speech, she not only enhances her credibility to speak and be believed, she treats themes that are sounded throughout the book: true speech, good government, and enduring wealth. Common to all three is Wisdom’s concern for righteousness, so we will begin there.
Righteousness. The importance of righteousness is introduced in the first part of the speech, where the Hebrew root ṣdq is translated “just” (8:8, 15, 16), “prosperity” (8:18), and “righteousness” (8:20; see comments in Original Meaning section). The translation obscures the emphasis of the speech, a summary of all that has gone before in the instructions; the character sketches and advice of the previous chapters were about righteousness and justice, not simply the good that will come to the young man, although it is included. In reality, right choosing is motivated by benefits to self, consequences to others, and loyalty to a greater principle or code, in this case, the fear of Yahweh. The emphasis on justice also looks ahead to the contrasts between righteousness and wickedness in the individual sayings.
We might think of righteousness as an aspect of wisdom in that it involves knowing what is right to do in a situation. In contrast with the first speech, where the key terms were correction and reproof (1:23–25, 30), here the emphasis is on virtue, knowing what faithfulness requires. Earlier Woman Wisdom spoke of those who would not listen; here she holds up examples of those who do, and they discern the truth (8:9) and rule accordingly (8:15–16).
The two speeches are two sides of a coin, each stressing essential features of wisdom. By linking righteous words with righteous action, Wisdom’s rhetoric resembles those theories of communication that understand speech as a form of action that impacts others. Words are not inert transfers of ideas but real actions with real effects. Common wisdom would affirm that as one speaks, so one acts, even as Jesus argued that the two were intimately linked. As we have seen, righteousness is a social virtue that describes actions that are done with the good of one’s community in mind.
Themes of Wisdom’s speech. (1) Wisdom wants hearers that will to listen to her and understand that her words bring prudence and understanding (8:4–5). Whereas in her first speech she refers to her words as rebuke and advice (1:23–25), here she stresses their value as truth. Each of the terms she uses to describe her speech stresses the dimensions of righteousness, justice, and fair dealing that were central to the prologue (1:3). Speech that is true is speech that is faithful; the word ʾemet in 8:7 speaks not of truth in the abstract but truth that is “true” to a relationship with another—so also for “right” (mešarim, 8:6) and “just” (ṣedeq, 8:8). Similarly, Moses characterized the ways of God as faithful and just (Deut. 32:4).
While Wisdom is certainly speaking of her instruction (musar, 8:10), her lips and mouth that speak what is right also stand in stark contrast with the scoundrel of 6:12. The contrast suggests that her instruction is also faithful to her hearers the way this evil person’s speech is not. She sets her commitment to her hearer’s good, and that should be true of all kinds of speech, whether teaching or everyday dealing. She hints that her right teaching should be passed on from parent to child and also practiced in everyday speech that is right, just, and fair. Right teaching produces righteous social interaction.
Wisdom asks her hearers to practice what she herself does, so the more she establishes her trustworthiness and credibility, the more she also provides a model. She not only wants to be seen as trustworthy and believable but also worthy of emulation. This emphasis on right relation should draw our attention to the creative energy our words carry. Nothing builds confidence and community like truth, and nothing destroys them like lies. In our emphasis on rhetorical persuasion, we should keep in mind that Wisdom’s first concern is for the ethical component of her speech (ethos), not whether her words are persuasive or effective. Advertisers, politicians, and preachers alike would do well to follow her model. Too often, what the world wants is wealth and power, when what it needs is truth.
(2) A second theme of Wisdom’s speech is her concern for good government. The first mention of kings in the book of Proverbs (8:15) reminds the reader of Solomon’s request for wisdom (1 Kings 3:4–15). Yahweh, appearing in a dream, urged Solomon to ask for whatever he wished. The king remembered the kindness shown to David and his son, asking for “a discerning heart [lit., a heart that hears] to govern your people and to distinguish [lit., discern] between right and wrong.” Yahweh granted the wish plus all that he did not ask for, namely, riches, honor, and a long life—the trio of motivators in Proverbs. Readers of Wisdom’s speech can also recall that wisdom characterized Solomon’s rule (1 Kings 4:29–34).
However, the earlier chapters of 1 Kings show a different side of Solomon, the son whom David charged to repay his enemies: “Deal with him [Joab] in your wisdom, but do not let his gray head go down to the grave in peace” (1 Kings 2:6), and, “Do not consider him [Shimei] innocent. You are a man of wisdom; you will know what to do to him. Bring his gray head down to the grave in blood” (2:9). Solomon secured his rule by eliminating Joab and Shimei as well as his half-brother Adonijah, demonstrating another sort of “wisdom” that makes power, not truth, the ultimate standard (2:13–46).21 The request for the wisdom of God marks a turn in Solomon’s thinking, a turn more in line with the thinking of Job, who recognizes that “to God belong wisdom and power; counsel and understanding are his” (Job 12:13; cf. 12:10–25).
Moreover, the narrative points out that David was also prone to this worldly wisdom and was himself counseled by women who turned him away from potentially unjust and destructive actions. Abigail, intelligent and beautiful, was a woman of ṭobat śekel (lit., “good understanding,” 1 Sam. 25:3), who used persuasive speech to keep David from destroying that fool Nabal and all his men.22 More ambiguously, the wise woman of Tekoa (2 Sam. 14:2), coached by Joab, uses a parable to persuade the king to bring back the exiled Absalom. Her praise of David’s wisdom, “like that of an angel of God,” may have more to do with flattery than truth, for Absalom did not return as a reconciled son. Instead, he led a rebellion against David and was killed by Joab, the very man who had worked to bring him home.23
These narratives illustrate by negative and positive examples the intimate relationship of wisdom and rule. While it would be false, of course, to say that all kings govern wisely, this chapter assures us that righteous rule is a sign that wisdom is present. As we seek to relate the teaching of this passage to our own day, we will note that Wisdom is not only concerned with individual well-being but also with good government that rules in fairness. Christian readers of Wisdom’s words must ask themselves how they are contributing to good government, both by supporting just rule and practicing fairness in areas in which they exercise authority.
(3) A third theme of Wisdom’s speech concerns the wise person’s attitude toward wealth. Yahweh was pleased that Solomon did not ask for wealth and honor but for wisdom to rule the people, and so he gave Solomon that wisdom plus wealth and honor (2 Kings 3:12). In the same way, Wisdom is glad to provide riches and honor to those who choose her above them. Twice, readers are advised to choose her fruit above that of any glittering treasure (Prov. 8:10–11, 18–21; cf. 3:13–15), and reading these words, we acknowledge that all too often, we are influenced by what our eyes see instead of what we hear from wisdom. Is it not the desire for wealth that frequently tempts one away from wisdom and obedience?
If we were to live by bread alone and not by every word that comes from the mouth of God, then any means to get bread, even stealing (cf. ch. 6), would be acceptable. So also, if we live only for the goods of this world, we might be convinced that greater accumulations of wealth are good also. While wisdom is not opposed to one’s securing wealth and honor, she resists it when it is done for its own sake.
In other words, to seek the goods of this world as the ultimate goal of life is not only to miss the greater goods for which we were created but also to make ourselves open to two great dangers. (a) The first is to squander our love on objects that cannot love us back. A financial magazine once ran an article about a couple that put pictures of the cars, boats, and homes they hoped to acquire on their refrigerator as motivational inspiration. As I read about that, I thought of the pictures I had seen on refrigerators in other homes, pictures of relatives, missionaries, and children’s artwork. Psalm 49 quotes a poet claiming to speak “words of wisdom . . . an utterance of understanding . . . a proverb . . . a riddle” about riches. One who has riches without understanding will not endure, but is “like the beasts that perish” (Ps. 49:12, 20).24 Similarly, Jesus taught that no one can serve two masters to show that when our loyalties try to include both God and money, they are never equally divided (Matt. 6:19–24).
(b) The danger of putting wealth first can become the ground of wrong treatment of others. Jesus also echoed Wisdom’s words in his parables of the treasure hidden in the field and the pearl of great value, both worth selling everything to acquire them (Matt 13:44–45). Whereas Jesus used the pearl as a figure for the kingdom of heaven, John Steinbeck imagined what would happen if a poor man found such a real pearl. The fictional character of his story The Pearl became the victim of traders who first conspired to offer a low price for the treasure and then hunted him down to take the pearl, ready to take his life if necessary. Steinbeck’s bitter tale reverses Jesus’ wise order of priorities to show the disastrous outcomes of folly. Certainly in our day of ever-encroaching commercialism (is there anywhere we do not see or hear advertising?), we must take care to silence the din of acquisitiveness to hear Wisdom’s words.
In sum, we see that Wisdom offers to all (8:1–11) what she gives to kings (8:12–21). Even as her words about righteousness in speech, rule, and wealth intertwine to weave a tapestry picture of a just society, we see that righteousness necessarily shows itself when the citizens of that kingdom/community speak honestly, observe righteous and just laws, and refuse to make wealth the ultimate goal of life. In so doing, they live as their rulers ought to live, taking their cues from them. Therefore, just as the story of Israel reports on the successes and failures of its kings, so Wisdom reports her instruction of kings so that common people may learn to follow their example. In this way, social and personal righteousness come together, for the incentives to just living apply equally to citizens and kings. Readers can keep this in mind when they read that like wisdom, kings love righteousness and honest speech (note the similarities in 16:11–16, where wisdom again is better than gold).
HONESTY AND INTEGRITY. Wisdom’s call to all who will listen extends to readers in the twenty-first century, directing us to consider the nature of her words and the decisions it requires of us. We have seen that the rhetorical strategy of the first half of Wisdom’s speech emphasizes reference to her own righteousness in speech and action, to establish her credibility and to serve as a model for rulers and citizens alike. Moreover, we have seen that Wisdom rejects what Yahweh hates (8:7–8, 13; cf. 6:16–19), the only such negative reference in the speech. This association not only further enhances Wisdom’s credibility as speaking the mind of Yahweh, it serves as a model for what believers might practice today. Therefore, although the proverbs and other wisdom writings have been compared with popular literature and called instruction for success, it is better to say that it is instruction for success in righteousness.
Here truth is true to another person; the opposite of such faithfulness is the wicked, crooked, and perverse speech of a person found unworthy of trust. Americans who have become cynical after learning that their presidents have lied about war, wiretapping, and womanizing now listen with a critical ear. They will not tolerate speech that distorts or traffics in half-truths, presenting only what serves the speaker’s purposes. Therefore, righteous speech is ethical; it speaks the truth out of concern for another and rejects self-serving distortions.
Wisdom’s use of persuasion tells us that she respects the right of her listeners to choose and recognizes that coercion will not win long-lasting friends anyway. Therefore, her call is a call for evangelicals to practice honesty about their faith, neither painting discipleship in rosy colors that ignore the costs of discipleship nor condemning the practices of the world without acknowledging that Christians are equally tempted to them. If we believe the Christian way is the right way to live, then we will seek to be winsome and persuasive, not combative about eroding morals. Like Jesus, we will seek those with ears to hear or those who discern that Wisdom’s words are right (8:9). Such an approach also leaves room for questions, honoring and receiving them as signs of interest.
For years, evangelist Cliff Knechtle has been visiting college campuses, setting himself in a public space and taking just a few minutes to speak about the claims of Jesus. He then turns to the crowd and says, “I’ll bet you have questions you would like to ask someone who believes that Jesus Christ is worth following and living for.” And because there always are questions, the real work of witness starts in earnest as Cliff listens carefully and offers thoughtful responses.25 His hearers are testing his words to discern if they are right.
So also, the church will work to earn the right to speak to the social and ethical issues of our day by speaking forthrightly and with respect for those who differ. It is easy to attack persons and positions from the safety of a pulpit; it is much more difficult to enter into public debate by means of open-ended writings and public forums. Blessings on those churches who are not only faithful in the work of catechism (i.e., instructing its own in the faith) but also in taking on the important issues of the day and inviting the community to an exchange of views. When incidents of racially motivated violence started appearing in one of our Chicago neighborhoods, the local clergy association gathered to plan a special service to proclaim the message of racial reconciliation and went around the neighborhood to invite households to attend. Mindful of Wisdom’s love of faithful speech, Christians will strive to practice it.
Concern for righteous rule. Similarly, Christians will also identify themselves with Wisdom’s concern for righteous rule, for they are certainly concerned with freedom to worship and witness as well as righteousness, justice, and fair dealing in their communities and their nation. All too often, however, the church has fallen into one of the two extremes of withdrawal or imposition. Withdrawal from public life is often motivated by a false dichotomy between faith and works, so that evangelism becomes a gospel activity, but caring for the poor or calling out for just treatment of immigrants and minorities is not.
Imposition of a Christian viewpoint engages society, but only on its own terms. I recall conversations with those who were angry at Christians who ran for positions in local government and school boards but who were not forthcoming about their positions until they had been elected. By the reports I heard, they relied on garnering enough votes to force their positions through rather than using persuasion to make long-lasting changes. I contend that it is not for lack of voices that we have not been heard, but for lack of persuasiveness born of integrity, a concern to demonstrate good will, good character, and good sense in our speaking.
Wealth. Wisdom’s offer of enduring wealth will encourage Christians to assess their own beliefs and attitudes toward the material goods of life. Recalling Jesus’ teaching on the kingdom pearl that was worth more than any treasure, believers will hear in wisdom’s words a call to make relative comparisons, that is, to reflect on the relative values of wealth and wisdom. Wisdom has something to say about the way wealth is gained and distributed. Her love of truth and faithfulness points to the other teachings in Proverbs about unjust paths to wealth. If you have to choose, choose the wise way over wealth, integrity before gain.
However, it is also true that integrity brings its own wealth, and it is long-lasting. Wisdom also speaks against the unreflective rejection of wealth. The simple lifestyle of frugality and freedom in giving is admirable, but simple living is not a value in and of itself. It is not the refusal to acquire or spend that marks the righteous person, but the desire to do right by self, neighbor, and God. Here is a vision of wealth that has not compromised. The intertwining of terms offers a vision rarely seen, but all the more attractive for that reason.
The parallel references to gold and righteousness present the hearer/reader with a choice. “Choose my instruction instead of silver, knowledge rather than choice gold” (8:10) highlights the basic decision that confronts every person, every day. Silver and gold are more than metaphors for the supreme value of wisdom’s teaching, they also represent the real choice we often face between that which has integrity and that which sells. This is not to say that one must always choose between the two or that doing right always means rejecting profit. In fact, wisdom says the opposite; she not only “walks the way of righteousness along paths of justice,” but she also bestows “wealth on those who love me and [makes] their treasuries full” (8:20–21). Likewise Jesus taught that in seeking first the kingdom, all other needs are met, if not with wealth, at least with provision. In this way, provision and even wealth are seen as gifts. When we think we can achieve them, we are in danger of becoming lost in our own sufficiency.26
Therefore, the church (members and leaders alike) must confront the temptation to commercialize its work, asking if their choices are made on the basis of what is true, right, and just or on what fills parking lots and offering plates. To say this is not to downplay the importance of evangelism and church growth, only to question some of its practices. If we are ever tempted to downplay Wisdom’s words on truth and justice to make our message more attractive, we can let those words call us back. Twice Wisdom links noble speech with true wealth. She takes the chance that the discerning will know the worth of her words (8:9); she makes the audacious claim that truth is worth something, worth more than anything else (8:10–11)! If she is confident that her truth will be recognized and honored, we should be too.
Power. Finally, Wisdom introduces the topic of power (8:14). We have heard references to the three motivators of health, wealth, and honor throughout the instructions, but here Wisdom begins to speak of power and authority. In a sense, speech and wealth are vehicles of power as much as any official capacity to govern, for by all three we are influenced and moved. For that reason, Christians should make themselves aware of the subtle and not-so-subtle forms of power that arise in our interactions.
“Power profoundly impacts our interpersonal relationships, our social relationships and our relationship with God. Nothing touches us more profoundly for good or for ill than power.”27 With these words, Richard Foster tells us that power is not limited to rulers alone but is relevant to all persons, great or humble. Therefore, contemporary readers will not set aside Wisdom’s words to kings and rulers but will study them closely for their insight into the responsibilities of power, for it can be used to create or to destroy.
(1) We must admit that we can be seduced by power as much as by health, wealth, or honor, setting it above all other commitments. As the popular saying goes, “Everyone wants to rule the world.” As a boy, I remember going to the county fair and watching a pen full of billy goats play king of the mountain on a series of wooden ramps. How symbolic of so many of our interactions! We clamor and strive for position and face the temptation of using underhanded means to get there.
(2) We must use whatever power we possess to build others up instead of trampling them down. Managers can take care to work for the good of the company and those placed under their authority. Church leaders can commit themselves always to consider people more important than any problem they are facing.28 Parents and teachers should seek to use encouragement more often than coercion. Foster recommends a “vow of service,” a commitment to reject the power games of modern society, to say yes to true power harnessed for the good of all, to discern and confront powers that enslave, and to lead through servanthood in little things, seeking neither titles nor honors, only the joy of helping.29
Wisdom herself offers her counsel and teaching as a form of power, but she is careful to point to the responsibilities of that power, responsibilities that are learned by placing a higher value on righteousness and setting the gifts of wealth and power in their proper places.