The Severity of Knowing (4)
Buy truth, and do not sell it, get wisdom, instruction, and understanding. Proverbs 23:23 NASB
Wisdom – A little etymological investigation shows us why “wisdom” is a subset of Truth:
The main synonyms are bîn, bînâ, and tĕbûnâ. The verb bîn is used more widely to mean “consider,” “discern” “perceive,” but the nouns are close synonyms to ḥokmâ and are used especially in Prov and Job. In the well-known verse Prov 4:7, “understanding” is not a higher stage than “wisdom,” but a poetic synonym used for emphasis. The root śākal is also widely used for ordinary intelligence and skill. It is often used for that wisdom which brings success—even prosperity.[1]
Goldberg provides the contextual explanation of this word in the biblical texts:
The essential idea of ḥākam represents 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 wisdom of the ot however, 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 ethical dynamic of Greek philosophy lay in the intellect; if a person had perfect knowledge he could live the good life (Plato). Knowledge was virtue. 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. . . . Because God revealed himself to Israel, their sacred literature has the effect of a divine imperative; ḥākam refers to godly cleverness and skill, which results in practical action. The one who hears (Prov 8:33; 23:19; 27:11), will be industrious, will know how to talk, and his will, will be in captivity to God’s. He will have life. This wins divine approbation.[2]
Recalling Heschel’s comment about divine attributes, we are not surprised when we read:
Wisdom, being found in God, is regarded as a divine attribute (Job 12:13). He alone knows wisdom in its truest sense (Job 28:20, 23). The wisdom of God is not found in man’s speculation. He alone must provide this wisdom for man’s guidance so that man can live the best possible moral and ethical life (Prov 2:6; Job 11:6).[3]
All of this is included in the biblical concept of Truth. ḥokmâ does not stand apart from God. It, like Truth, cannot be attained by human effort alone. It cannot be acquired through advanced education, entrepreneurial prowess, or material manipulation. Wisdom in Scripture is the application of a heart relationship with God to the world. Furthermore, the biblical idea of wisdom, not information, is often found in questions, not answers.
“The true worship of God, Reb Mendl seemed to say, was not in finding the Truth, but, rather, in an honest search for it.”[4]
“The central issue is not Truth in terms of a doctrine, but veracity, honesty, or sincerity in terms of personal existence.”[5]
Wisdom is essentially who we will be, not what we know. It is practical, personal, dynamic, distributive. To be wise is to know that you don’t know and search for the reason why.
Topical Index: wisdom, ḥokmâ, Abraham Heschel, Proverbs 23:23
