Chapter 4.17

Understanding Biblical Wisdom

Table of Topics

A) Introduction to Biblical Wisdom

B) Wisdom as Divine Revelation

C) Wisdom as Human Knowledge

D) Wisdom as Prudence

E) Wisdom as Skill

F) Wisdom as Morals

Extras & Endnotes

Primary Points

• The Bible uses the concept of wisdom to refer to general knowledge, practical prudence, more specifically a skill, and especially to moral knowledge in particular.
• At times, biblical wisdom refers to knowledge gained by direct divine revelation. However, such a reception was authenticated by the Apostles and Prophets who received it by performing miracles or predicting the future. Obviously, mega mystics are making no such claim.
• The vast majority of biblical references to wisdom refer to human knowledge that comes in natural ways through human research (i.e. study, learning, experience etc.). Accordingly, it was not knowledge that God gave Solomon, but an extraordinary intelligence quotient and ability to understand knowledge, a passion to pursue knowledge, and the time and resources to study knowledge.
• Prudence in Scripture is practical wisdom for life, learned from living life. Accordingly, out of the 915 verses in Proverbs, we would categorize approximately 100 of them as dealing with amoral issues. These are things that are useless, dangerous, embarrassing, stupid, and therefore, unwise, but not sinful. Because this prudence does not come from direct divine revelation but rather human research and experience, this kind of wisdom can be possessed by unbelievers as well.
• Scripture describes wisdom as a human skill, coming by both divine revelation or human research and life experience.
• The primary concept of wisdom in Scripture is a moral one, regarding a righteous way of life, not so much direction for amoral, extra-biblical decisions.
• The reason that divine wisdom is moral in nature is that God’s will is essentially moral in nature. This is important to remember as we discuss in the next chapter Scriptures that speak of getting wisdom from God. Mega mystics believe such wisdom is available for all kinds of amoral extra-biblical issues of life. However, if the wisdom of God is essentially moral in nature then there is no need for some sort of extra-biblical divine revelations.

A) Introduction to Biblical Wisdom

The concept of wisdom in Scripture covers a fairly broad spectrum of applications. Solomon reflects this when he introduces the collection of biblical wisdom in Proverbs:

The proverbs of Solomon son of David, king of Israel: for attaining wisdom [chokmâ] and discipline; for understanding words of insight [bin]; for acquiring a disciplined and prudent [sākal] life, doing what is right and just and fair; for giving prudence [ormâ] to the simple, knowledge and discretion [mezimmah] to the young. (Prov 1:1-4)

Accordingly, the Theological Wordbook of the Old Testament describes the Hebrew idea of “wisdom” (chokmâ) as:

[A] manner of thinking and attitude concerning life’s experiences; including matters of general interest and basic morality. These concerns relate to prudence in secular affairs, skills in the arts, moral sensitivity, and experience in the ways of the Lord. The usages of [wisdom] cover the whole gamut of human experience. ^[1]

As we shall see, the Greek use of sophia (wisdom) is used in much the same way. In general then we can say the Bible uses the concept of wisdom to refer to general knowledge, practical prudence, more specifically a skill, and especially to moral knowledge in particular.

This is important to recognize as we study passages of Scripture in the next chapter that speak of seeking wisdom from God. Mega mystics interpret such wisdom as applying to every amoral extra-biblical decision they wish to make. However, if biblical wisdom is moral in nature, then we do not need extra-biblical revelation from God as mega mysticism claims because all the moral guidance we need is already contained in Scripture and inherent in our New Nature.

B) Wisdom as Divine Revelation

The Apostle writes in 1 Corinthians 12 in the context of miraculous spiritual gifts,:

To one there is given through the Spirit the message of wisdom [logos sophias], to another the message of knowledge [logos gnōsiōs] by means of the same Spirit. (1 Cor 12:8) ^[2]

We have thoroughly discussed these revelatory gifts elsewhere and argued that they involved the reception of divine revelation, were possessed by the revelatory Apostles (cf. 1 Cor 2:6-13; 2 Cor 11:5-6; 2 Pet 3:15-16), and essentially ceased with the Apostles as predicted by Paul (cf. 1 Cor 13:8-13), and testified to by early Church history. ^[3] Accordingly, we read in 2 Peter that, “Paul . . . wrote [Scripture] . . . with the wisdom that God gave him” (3:15), and Paul speaks of the “wisdom of God” (Eph 3:10) that was “made known to me by revelation” (v. 2) through, “the gift of God’s grace given me” (v. 7; cf. 1 Cor 2:6-16).

Of this same kind of wisdom by divine revelation, we have written:

[S]uch wisdom from divine revelation was experienced by OT characters. For example, “Pharaoh said to Joseph, ‘Since God has made all this [future events] known to you , there is no one so discerning [bin: “insight”] and wise [chakam] as you’” (Gen 41:39). Joseph’s divine revelation of the future is described as being “wise.” Likewise, we read that, ““Daniel could understand visions and dreams of all kinds” (Dan 1:17), and this is described as supernatural wisdom from God:

During the night the mystery [of Nebuchadnezzar’s dream] was revealed to Daniel in a vision. Then Daniel praised the God of Heaven and said: “Praise be to the name of God for ever and ever . . . He gives wisdom to the wise and knowledge to the discerning. He reveals deep and hidden things [that can only be known by divine revelation]. (Dan 2:19-22) ^[4]

Accordingly, at times, biblical wisdom refers to knowledge gained by direct divine revelation. However, such a reception was authenticated by the Apostles and Prophets who received it by performing miracles or predicting the future. ^[5] Obviously, mega mystics are making no such claim.

C) Wisdom as Human Knowledge

While there are instances in Scripture of the source and nature of wisdom being supernatural, the vast majority of its references refer to human knowledge that comes in natural ways through human research (i.e. study, learning, experience etc.). This aspect of wisdom is described in the life of Daniel and his friends as well. We read, “To these four young men God gave knowledge and understanding of all kinds of [Babylonian ^[6]] literature and learning” (1:17). Did they obtain their knowledge through some sort of direct, divine revelation? On the contrary, earlier in the passage we read:

Then the king ordered Ashpenaz, chief of his court officials, to bring in some of the Israelites from the royal family and the nobility— ⁴ young men without any physical defect, handsome, showing aptitude for every kind of learning, well informed, quick to understand, and qualified to serve in the king’s palace. He was to teach them the language and literature of the Babylonians. (Dan 1:3-4)

How then did God give these men knowledge and understanding of Babylonian literature and learning? First, these men were born with natural intelligence, giving them “aptitude for every kind of learning,” and enabling them to be “quick to understand” (1:4). Secondly, God provided someone “to teach them the language and literature of the Babylonians” (1:4). Accordingly, we have here an excellent example of the knowledge aspect of wisdom that comes from intelligence, research, and experience, rather than divine revelation.

Likewise, we read that Solomon prayed to God: “Give your servant a discerning [shama: “understanding” NASB] heart [leb: “mind”] to govern Your people and to distinguish between right and wrong” and God responded “I will give you a wise and discerning heart [leb: “mind”].” (1 Kgs 3:9, 12). Notice that God did not directly give Solomon knowledge and wisdom, but rather the capacity to obtain it. Accordingly, the NLT correctly translates that Solomon asked for an “understanding mind” and God granted him an “understanding mind,” not direct divine revelation of truth.

This interpretation is repeated later where we read: “God gave Solomon wisdom [chokmah] and very great insight [tebunah: “discernment, reasonings, understanding”], and a breadth [rochab: “width”] of understanding [leb: “mind”] as measureless as the sand on the seashore” (1 Kgs 4:29). In other words, it was not knowledge that God gave Solomon, but an extraordinary intelligence quotient and ability to understand knowledge, a passion to pursue knowledge, and the time and resources to study knowledge. Accordingly, Solomon describes that pursuit in Ecclesiastes:

I devoted myself to study and to explore by wisdom all that is done under heaven. What a heavy burden God has laid on men! . . . . I thought to myself, “Look, I have grown and increased in wisdom more than anyone who has ruled over Jerusalem before me; I have experienced much of wisdom and knowledge. (Eccl 1:13, 16)

So I turned my mind to understand, to investigate and to search out wisdom and the scheme of things and to understand the stupidity of wickedness and the madness of folly. (Eccl 7:25)

When I applied my mind to know wisdom and to observe man’s labor on earth—his eyes not seeing sleep day or night— then I saw all that God has done. . . . So I reflected on all this and concluded that the righteous and the wise and what they do are in God’s hands. (Eccl 8:16-17; 9:1)

Accordingly, Solomon’s wisdom included knowledge concerning “plant life . . . animals, and birds, reptiles and fish” (1 Kgs 4:33). But this did not come by divine revelation, but rather, human research. ^[7] Likewise, while Isaiah speaks of the rather common sense knowledge that farmers use to plant, harvest, and process grain for food as coming from God, no one would think he is referring to direct divine revelation (cf. Isa 28:23-29).

This type of wisdom coming from human research is illustrated as well in the following account. Notice that God’s people were instructed to be make an investigation to know the facts of the case:

If you hear it said about one of the towns the LORD your God is giving you to live in  ¹³that wicked men have arisen among you and have led the people of their town astray, saying, “Let us go and worship other gods” (gods you have not known),  ¹⁴then you must inquire, probe and investigate it thoroughly.

And if it is true and it has been proved that this detestable thing has been done among you, ¹⁵ you must certainly put to the sword all who live in that town. Destroy it completely, both its people and its livestock. (Deut 13:12-15; cf. 17:4-5)

Likewise, wisdom in the context of knowledge coming from human research is referred to in the life of “Moses” who “was educated in all the wisdom of the Egyptians” (Acts 7:22). Along the same lines Paul writes of Timothy that, “from infancy you have known the holy Scriptures, which are able to make you wise for salvation through faith in Christ Jesus” (2 Tim 3:15). Timothy’s knowledge of the Gospel is described as wisdom, but it did not come from direct divine revelation, but rather a study of the Scriptures.

D) Wisdom as Prudence

A common use of wisdom in Scripture is the idea of prudence (Heb.: arum). Prudence is practical wisdom in the sense of knowing the best action or words in a given situation. Accordingly, this aspect of wisdom is reflected in the following Proverbs:

Every prudent [arum: “sensible”] man acts out of knowledge, but a fool exposes his folly (Prov 13:16).

The wisdom of the prudent [arum] is to give thought to their ways, but the folly of fools is deception (Prov 14:8).

A simple man believes anything, but a prudent [arum] man gives thought to his steps (Prov 14:15).

A prudent [arum] man sees danger and takes refuge, but the simple keep going and suffer for it (Prov 22:3).

In Proverbs 8 we read that “wisdom [chokmah] dwell[s] together with prudence [arum]” (v. 12) giving “kings” the ability to “reign” (v. 15), and people the ability to gather wealth (cf. vs. 18, 21; cf. Ezek 28:4).

Daniel is described as a man of prudence when we read, “When Arioch, the commander of the king’s guard, had gone out to put to death the wise men of Babylon, Daniel spoke to him with wisdom [eta: “discretion”] and tact [teem: “taste”]” (Dan 2:14). Likewise, the Bible speaks of prudence in the context of waging war successfully (cf. Isa 10:13), or making the most of our life (cf. Ps 90:12). Prudence in Scripture is practical wisdom for life, learned from living life. Accordingly, out of the 915 verses in Proverbs, we would categorize approximately 100 of them as dealing with amoral issues. These are things that are useless, dangerous, embarrassing, stupid, and therefore, unwise, but not sinful. These include

Finances (21:5)

Keeping one safe from harm (3:21-4)

Gossip (20:19)

Farming (20:4)

Building (24:3-7)

Quality of life (21:9, 19, 23)

Mental effects of alcohol (23:29-35)

Human nature (27:7)

Nature (30:15-16, 24-31)

Nature of government (28:2)

However, because this prudence does not come from direct divine revelation but rather human research and experience, this kind of wisdom is usually possessed by unbelievers as well.

In the NT this prudence more commonly refers to tactful, effective speech. Accordingly, Paul instructs, “Be wise [sophia] in the way you act toward outsiders; make the most of every opportunity” (Col 4:5). Jesus mentions prudence in His parables about a builder considering if he has sufficient funds to build a tower, or a king deciding if he should fight or surrender after comparing his troop strength to that of his enemy, or a manager wisely making friends in light of the danger of being fired from his job (cf. Luke 14:28-33; 16:1-9).

E) Wisdom as Skill

Several passages of Scripture describe wisdom as a human skill. The Apostle Paul describes himself as a “wise [sophos: “skilled”] master-builder” of the Corinthian church.

Remarkably, we have such skill coming by both divine revelation or human research and life experience. Regarding the first we read:

Then the LORD said to Moses,  ²“See, I have chosen Bezalel son of Uri, the son of Hur, of the tribe of Judah,  ³and I have filled him with the Spirit of God, with skill, ability and knowledge in all kinds of crafts— ⁴to make artistic designs for work in gold, silver and bronze,  ⁵to cut and set stones, to work in wood, and to engage in all kinds of craftsmanship.  ⁶Moreover, I have appointed Oholiab son of Ahisamach, of the tribe of Dan, to help him. Also I have given skill to all the craftsmen to make everything I have commanded you. (Exod 31:1-6; cf. 28:3; 35:30-36:1-2)

However, we read of similar skills being derived from experience and training in in the life of a craftsman name Huram:

King Solomon sent to Tyre and brought Huram, whose mother was a widow from the tribe of Naphtali and whose father was a man of Tyre and a craftsman in bronze. Huram was highly skilled and experienced [not divine revelation] in all kinds of bronze work. He came to King Solomon and did all the work assigned to him. (1 Kgs 7:13-14)

2 Chronicles describes Huram as:

a man of great skill . . . He is trained to work in gold and silver, bronze and iron, stone and wood, and with purple and blue and crimson yarn and fine linen. He is experienced in all kinds of engraving and can execute any design given to him. (2 Chr 2:13-14)

No doubt Huram received his wisdom and skill in craftsmanship from his father.

F) Wisdom as Morals

While there are several aspects of wisdom reflected in Scripture, by far the most common is its moral nature. Accordingly, The Theological Wordbook of the Old Testament relates:

The wisdom literature, while sometimes using wisdom as prudence and cleverness, majors on ethical and spiritual conduct. . . .

The wisdom of the OT is quite distinct from other ancient world views although the format of wisdom literature is similar to that of other cultures. Reflected in OT wisdom is the teaching of a personal God who is holy and just and who expects those who know him to exhibit his character in the many practical affairs of life. This perfect blend of the revealed will of a holy God with the practical human experiences of life is also distinct from the speculative wisdom of the Greeks. . . .

The emphasis of OT wisdom was that the human will, in the realm of practical matters, was to be subject to divine causes. Therefore, Hebrew wisdom was not theoretical and speculative. It was practical, based on revealed principles of right and wrong, to be lived out in daily life. . . .

In the great poem of Job 28 wisdom in this special biblical sense is practically defined as trust in God and the avoidance of sin. (Cf. the emphasis on chokma as referring to moral wisdom in contrast to sinful folly in R. L. Harris, “Proverbs,” in WBC, pp. 553-54.). ^[8]

Likewise, in the Evangelical Dictionary of Theology, we read:

In the OT the concept of divine wisdom must not be abstracted from its practical implications for men. The truly wise man is the good man, and the truly good man is he who at the very beginning wisely chooses to give God his proper place in his life. ^[9]

Along the same lines, NT scholar Anthony Thiselton writes: “wisdom in the [OT Septuagint] tradition includes especially moral guidance for life.” ^[10] Accordingly, by our count, over 800 of the 915 proverbs in Scripture are moral in nature. This is why “The fear of the LORD is the beginning of wisdom and the knowledge of the Holy One is insight” (Prov. 9:10; cf. 1:7; 15:33; Ps. 111:10; Job 28:28). You don’t need the fear of God to make amoral, extra-biblical decisions. But if you want to make decisions with biblical wisdom, you need to start with fearing God because biblical wisdom is moral in nature. ^[11]

Accordingly, it is important to recognize that the primary concept of wisdom in Scripture is a moral one, regarding a righteous way of life, not so much direction for amoral, extra-biblical decisions. This has already been evidenced by the passages quoted above. In 1 Kings 3, the wisdom Solomon asked for was the ability to “distinguish between right and wrong” (v. 9) and God described the wisdom He gave as, “discernment in administering justice” (v. 12). In Proverbs 1 Solomon describes the result of wisdom as, “doing what is right and just and fair” (v. 3). In Proverbs 6 Solomon instructs his son to seek wisdom and then describes the result of the wisdom received from God in moral terms by writing:

Then you will understand what is right and just and fair—every [morally] good path. . . . Wisdom will save you from the ways of wicked men, who leave the straight paths to walk in dark ways. . . . It will save you also from the adulteress. . . . Thus you will walk in the ways of good men and keep to the paths of the righteous. (v. 9, 12-13, 16, 20)

Likewise, the first mention of wisdom in Scripture relates it to morality. We read:

Then the serpent said to the woman . . . “God knows that when you eat of it [forbidden fruit] your eyes will be opened, and you will be like God, knowing good and evil.” When the woman saw that the fruit of the tree was good for food and pleasing to the eye, and also desirable for gaining wisdom [sakal: “prudence”], she took some and ate it. (Gen 3:1-6)

Along the same lines, Moses equates wisdom with knowing the laws of God:

See, I have taught you decrees and laws as the LORD my God commanded me, so that you may follow them in the land you are entering to take possession of it. ⁶ Observe them carefully, for this will show your wisdom and understanding to the nations, who will hear about all these decrees and say, “Surely this great nation is a wise and understanding people.” ⁷ What other nation is so great as to have their gods near them the way the LORD our God is near us whenever we pray to him? ⁸ And what other nation is so great as to have such righteous decrees and laws as this body of laws I am setting before you today? (Deut 4:5-8)

The reason that divine wisdom is moral in nature is that God’s will is essentially moral in nature. ^[12] This is important to remember as we discuss in the next chapter Scriptures that speak of getting wisdom from God. Mega mystics believe such wisdom is available for all kinds of amoral extra-biblical issues of life. Accordingly, mega mystical author J. P. Moreland writes in support of the need for extra-biblical, amoral revelation in our life:

The Bible makes a contrast between the wise person and the foolish person. The book of Proverbs labels those as “fools” who trust only in themselves, relying on their own perspectives when making [extra-biblical] decisions. “Those who trust in themselves are fools, but those who walk in wisdom are kept safe” (Proverbs 28:26 TNIV). ^[13]

On the contrary, being a “fool” in Proverbs is to be immoral, not making a mistake in an extra-biblical decision. Accordingly, if the wisdom of God is essentially moral in nature then there is no need for some sort of extra-biblical divine revelations because all of God’s moral desires are communicated in Scripture and reflected in the indwelling of our New Nature.

Extras & Endnotes

Gauging Your Grasp

1) What Scriptures speak of a wisdom that comes from divine revelation? Why do we claim it difficult to apply this the average Christian’s life?

2) What kinds of biblical wisdom comes from life experience and learning?

3) We claim that Solomon’s wisdom was not from divine revelation but from human learning. Do you agree or disagree and why?

4) Why would we suggest that mega mysticism neglects the value of the biblical view of wisdom? Do you agree or disagree and why?

Publications & Particulars

1. Theological Wordbook of the Old Testament (TWOT), Gleason Archer, R. Laird Harris, and Bruce K. Waltke eds. 2 Vols. (Moody, 1980), 282, 283. ↑

2. Distinguishing between the gift of “wisdom” and the gift of “knowledge” is difficult. As NT scholar Anthony Thiselton puts it, “There is no consensus whatever about any clear distinction between logos sophias and logos gnosios” (The First Epistle to the Corinthians (NIGTC) [Eerdmans, 2000], 941).

   Not only in Greek, but also in English, the distinction is unclear as Webster’s defines “wisdom” as: “accumulated philosophic or scientific learning: knowledge.” (http://www.merriam-webster.com/dictionary/wisdom). Accordingly, Leon Morris reports, “Some find no difference other than stylistic (Barrett, Conzelmann)” (1 Corinthians [Eerdmans, 1985], 167).

   Nonetheless, it is obvious that the Apostle does intend to distinguish them. He did not write “to one is given the word of wisdom and knowledge” suggesting one gift, but rather, he described a “word of wisdom through the Spirit, and to another the word of knowledge.”

   While it is not critical that we know how the Apostle distinguished these two gifts of miraculous communication, we will make our own suggestion. First, it is to be remembered that, “wisdom in the [OT Septuagint] tradition includes especially moral guidance for life” (Thiselton, 941). Accordingly, we discuss elsewhere the overwhelming moral nature of the idea of wisdom in the Bible (cf. section 3). This could be contrasted with amoral doctrine, or divine knowledge. This distinction between the directional revelation (i.e. moral commands to obey), and the doctrinal revelation (i.e. amoral doctrines to believe) has been demonstrated elsewhere to essentially make up the whole revelation of Scripture (cf. ). In this sense, then, a gift of moral wisdom and a gift of doctrinal knowledge would be sufficient for all the divine revelation God would desire to give through the Apostles.

   Accordingly, C. K. Barrett notes in his commentary:

   Some have noted the essentially practical character of wisdom in the Old Testament, and the fact that knowledge may be speculative. A word of wisdom would then represent a practical discourse, consisting mainly of ethical instruction and exhortation [i.e. moral commands], and a word of knowledge an exposition of Christian truth [i.e. amoral doctrine]. (The First Epistle to the Corinthians (BNTC) [Hendrickson, 2000], 285)

   This would seem to support our suggestion.

   However, Dr. Barrett goes on to write, “But in this epistle knowledge is connected with practical matters (e.g. 8:10 f.), and some kinds at least of wisdom [cf. 1 cor 2] can be speculative enough” (Ibid.). On the first objection, Paul’s discussion of the nature of idols in chapter 8 is doctrinal in nature. On the second objection, while we would agree that Paul uses “wisdom” in a doctrinal sense in chapter 2, perhaps he is rather forced in this way because of the Corinthian use of wisdom in a purely pagan speculative way. Nonetheless, both are miraculous gifts of divine revelation and will be considered rather synonymously hereafter. ↑

3. Regarding the spiritual gift of wisdom and knowledge see chapter 8.2. ↑

4. Excerpt from section 8.2.C. ↑

5. Regarding the biblical fact that recipients of divine wisdom performed miracles to authenticate such a thing see chapters 8.4; 9.11; 10.5; 11.1-11.2. ↑

6. Keil and Delitzsch point out that throughout the passage, the knowledge of literature and learning being spoken of refers specifically to the Babylonian kind they were taught. This is obvious from the fact that this statement in v. 17 comes after the description in v. 4 that this was specifically what they were to be taught. ↑

7. For further on the difference between divine revelation and human research see sections 2.3.C-D. ↑

8. TWOT, 283-284. ↑

9. K. S. Kantzer, “Wisdom,” Evangelical Dictionary of Theology, Walter Elwell ed. (Baker, 1984), 1174. ↑

10. Thiselton, 941. ↑

11. In the following Scriptures, wisdom, or the idea of being a fool, does not relate to being smart or not, but to being righteous or wicke: Duet 4:5-6; 1 Chron 22:12; Job 20:28; 32:9; Ps 2:10; 51:1-6; 111:10; 119:66, 73, 124, Pr 1:7, 20-33; 4:10-13 [straight = moral] 8:1-21, 32-36 [v. 14 = just laws in v. 15]; 9:9-18; 10:21, 23; 11:12; 12:8, 15; 14:8, 16, 18; 15:33; 22:17-19; 23:19; 24:14; 28:7; Ezra 7:25; Jer 8:7-9; Dan 1:17 [although called knowledge and understanding, not wisdom] 12:3; Hos 14:9; Matt 7:24-25; 25:1-13; 11:19; Mark 12:32-34; Luke 1:17; Rom 1:22-23; 15:14; 16:19; 1 Cor 1:30; 14:20; Eph 5:15-33; Phil 3:7-8; Col 3:16; James 3:13 (Remembering that “way” or “ways” is a moral term ↑

12. Regarding the biblical fact that God’s will is essentially moral in nature see sections 14.5.B.2-5. ↑

13. J. P. Moreland and Klaus Issler, In Search of a Confident Faith (Intervarsity, 2008), 172. ↑