“I, wisdom, have made prudence my dwelling. Find out knowledge and discretion.
Parallel Translations
-
“I, wisdom, have made prudence my dwelling. Find out knowledge and discretion.
-
I wisdom dwell with prudence, and find out knowledge of witty inventions.
-
I wisdom dwell with prudence, and find out knowledge of devices.
Cross-references (15)
Passages linked to Proverbs 8:12 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 28:26 For his God instructs him in right judgment and teaches him.
- Exodus 35:30–36:4 Moses said to the children of Israel, “Behold, Yahweh has called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah. He has filled him with the Spirit of God, in wisdom, in understanding, in knowledge, and in all kinds of workmanship; and to make skillful works, to work in gold, in silver, in bronze, in cutting of stones for setting, and in carving of wood, to work in all kinds of skillful workmanship. He has put in his heart that he may teach, both he and Oholiab, the son of Ahisamach, of the tribe of Dan. He has filled them with wisdom of heart to work all kinds of workmanship, of the engraver, of the skillful workman, and of the embroiderer, in blue, in purple, in scarlet, and in fine linen, and of the weaver, even of those who do any workmanship, and of those who make skillful works. “Bezalel and Oholiab shall work with every wise-hearted man, in whom Yahweh has put wisdom and understanding to know how to do all the work for the service of the sanctuary, according to all that Yahweh has commanded.” Moses called Bezalel and Oholiab, and every wise-hearted man, in whose heart Yahweh had put wisdom, even everyone whose heart stirred him up to come to the work to do it. They received from Moses all the offering which the children of Israel had brought for the work of the service of the sanctuary, with which to make it. They kept bringing free will offerings to him every morning. All the wise men, who performed all the work of the sanctuary, each came from his work which he did.
- Exodus 31:3-6 I have filled him with the Spirit of God, in wisdom, and in understanding, and in knowledge, and in all kinds of workmanship, to devise skillful works, to work in gold, and in silver, and in bronze, and in cutting of stones for setting, and in carving of wood, to work in all kinds of workmanship. Behold, I myself have appointed with him Oholiab, the son of Ahisamach, of the tribe of Dan; and in the heart of all who are wise-hearted I have put wisdom, that they may make all that I have commanded you:
- Proverbs 1:4 to give prudence to the simple, knowledge and discretion to the young man:
- Romans 11:33 Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out!
- 1 Chronicles 28:19 “All this”, David said, “I have been made to understand in writing from Yahweh’s hand, even all the works of this pattern.”
- Psalms 104:24 Yahweh, how many are your works! In wisdom, you have made them all. The earth is full of your riches.
- Isaiah 55:8-9 “For my thoughts are not your thoughts, and your ways are not my ways,” says Yahweh. “For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts.
- Ephesians 1:11 We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will,
- Colossians 2:3 in whom all the treasures of wisdom and knowledge are hidden.
- 1 Kings 7:14 He was the son of a widow of the tribe of Naphtali, and his father was a man of Tyre, a worker in bronze; and he was filled with wisdom and understanding and skill, to work all works in bronze. He came to king Solomon, and performed all his work.
- 2 Chronicles 13:14 When Judah looked back, behold, the battle was before and behind them; and they cried to Yahweh, and the priests sounded with the trumpets.
- Ephesians 1:8 which he made to abound toward us in all wisdom and prudence,
- Ephesians 3:10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,
- 1 Chronicles 28:12 and the plans of all that he had by the Spirit, for the courts of Yahweh’s house, for all the surrounding rooms, for the treasuries of God’s house, and for the treasuries of the dedicated things;
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (20 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain That is, except a man have wisdom, which is…
That is, except a man have wisdom, which is the true knowledge of God, he can neither be prudent nor good counselor.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Pro 8:12 I wisdom dwell with prudence, and find…
Pro 8:12 I wisdom dwell with prudence, and find out knowledge of witty inventions.
Ver. 12. I wisdom dwell with prudence.] I draw all into practice, and teach men to prove by their own experience, what "that good, and holy, and acceptable will of God is." {Rom 12:2} Of the most that would be held knowing men, it may well be said, as Cicero says the proverb went of the Athenians, that they used their wisdom as men do artificial teeth, for show only, and that they did scire quae recta sunt, sed facere nolle, know what was right, but had no mind to do accordingly. Socrates said there was no difference between σοφια and σωρροσυνη - wisdom and prudence or moderation, since he that knows good things, to do them, and evil things, to avoid them, is to be held a wise man, and none else. {a}
Read full note →
And find out knowledge of witty inventions.] Tending to piety; not those toilsome toys, sophismata, quae nec ignoranti nocent, nec scientem iuvant, {b} that are hard to come by, but of no use or worth, proof or profit. These are but laborious loss of time, {c} as Aristotle hath it; like an olive, or datestone, hard to crack the one, or cleave the other, but nothing, or nothing worth aught, when cracked or cloven, within either. Wisdom finds her scholars somewhat else to do than to be so busily idle. Witty she allows them to be, but not wittily wicked, not wise to do evil, inventors of evil, or idle things. "Walk circumspectly," saith she, "not as fools, but as wise, redeeming the time, understanding what the will of the Lord is," {Eph 5:15-17} and putting it in speedy execution. "Keep therefore and do it, for this is your wisdom." {Deu 4:6} {See Trapp on "Deu 4:6"} This will speak you far more witty than those wits of the world, who "seek out many inventions," {Ecc 7:28} but all to no purpose, and "become vain in their imaginations, their foolish heart being darkened." {Rom 1:21}
{a} Xenoph., De Dictis et Factis Socrat.
{b} Seneca.
{c} "Tο του χρονου παραναλωμα. - Arist.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Dwell with prudence; I do not content myself with…
Dwell with prudence; I do not content myself with high speculations, but my inseparable companion is prudence, to govern all my own actions, and to direct the actions of others, by good counsels. This he saith, because some persons have much wit and knowledge, and nothing of discretion.
Find out knowledge, i.e. I know them as clearly and certainly as if I had found them out by diligent searching. Or, I find out, is put for I help men to find out, as the Spirit is said to intercede, Rom 8:26, when it helpeth us to do so.
Read full note →
Of witty inventions; of all ingenious designs and contrivances for the service and glory of God, and for the good of ourselves and others. But why may it not be rendered, of wicked devices, as this very word is translated, Pro 12:2; 14:17; 24:8? For surely this is one great work of prudence, to discover, and so avoid, all evil counsels or devices, and the effects of them. But this I propose with submission, because I have not the concurrence of any interpreter in this exposition.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Wisdom here is Christ, in whom are hidden all…
Wisdom here is Christ, in whom are hidden all the treasures of wisdom and knowledge; it is Christ in the word and Christ in the heart, not only Christ revealed to us, but Christ revealed in us. It is the word of God, the whole compass of divine revelation; it is God the Word, in whom all divine revelation centres; it is the soul formed by the word; it is Christ formed in the soul; it is religion in the purity and power of it. Glorious things are here spoken of this excellent person, this excellent thing.
I. Divine wisdom gives men good heads (Pro 8:12): I Wisdom dwell with prudence, not with carnal policy (the wisdom that is from above is contrary to that, Co2 1:12), but with true discretion, which serves for the right ordering of the conversation, that wisdom of the prudent which is to understand his way and is in all cases profitable to direct, the wisdom of the serpent, not only to guard from harm, but to guide in doing food. Wisdom dwells with prudence; for prudence is the product of religion and an ornament to religion; and there are more witty inventions found out with the help of the scripture, both for the right understanding of God's providences and for the effectual countermining of Satan's devices and the doing of good in our generation, than were ever discovered by the learning of the philosophers or the politics of statesmen. We may apply it to Christ himself; he dwells with prudence, for his whole undertaking is the wisdom of God in a mystery, and in it God abounds towards us in all wisdom and prudence. Christ found out the knowledge of that great invention, and a costly one it was to him, man's salvation, by his satisfaction, an admirable expedient. We had found out many inventions for our ruin; he found out one for our recovery. The covenant of grace is so well ordered in all things that we must conclude that he who ordered it dwelt with prudence.
Read full note →
II. It gives men good hearts, Pro 8:13. True religion, consisting in the fear of the Lord, which is the wisdom before recommended, teaches men, 1. To hate all sin, as displeasing to God and destructive to the soul: The fear of the Lord is to hate evil, the evil way, to hate sin as sin, and therefore to hate every false way. Wherever there is an awe of God there is a dread of sin, as an evil, as only evil. 2. Particularly to hate pride and passion, those two common and dangerous sins. Conceitedness of ourselves, pride and arrogancy, are sins which Christ hates, and so do all those who have the Spirit of Christ; every one hates them in others, but we must hate them in ourselves. The froward mouth, peevishness towards others, God hates, because it is such an enemy to the peace of mankind, and therefore we should hate it. Be it spoken to the honour of religion that, however it is unjustly accused, it is so far from making men conceited and sour that there is nothing more directly contrary to it than pride and passion, nor which it teaches us more to detest.
III. It has a great influence upon public affairs and the well-governing of all societies, Pro 8:14. Christ, as God, has strength and wisdom; wisdom and might are his; as Redeemer, he is the wisdom of God and the power of God. To all that are his he is made of God both strength and wisdom; in him they are laid up for us, that we may both know and do our duty. He is the wonderful counsellor and gives that grace which alone is sound wisdom. He is understanding itself, and has strength for all those that strengthen themselves in him. True religion gives men the best counsel in all difficult cases, and helps to make their way plain. Wherever it is, it is understanding, it has strength; it will be all that to us that we need, both for services and sufferings. Where the word of God dwells richly it makes a man perfect and furnishes him thoroughly for every good word and work. Kings, princes, and judges, have of all men most need of wisdom and strength, of counsel and courage, for the faithful discharge of the trusts reposed in them, and that they may be blessings to the people over whom they are set. And therefore Wisdom says, By me kings reign (Pro 8:15, Pro 8:16), that is, 1. Civil government is a divine institution, and those that are entrusted with the administration of it have their commission from Christ; it is a branch of his kingly office that by him kings reign; from him to whom all judgment is committed their power is derived. They reign by him, and therefore ought to reign for him. 2. Whatever qualifications for government any kings or princes have they are indebted to the grace of Christ for them; he gives them the spirit of government, and they have nothing, no skill, no principles of justice, but what he endues them with. A divine sentence is in the lips of the king; and kings are to their subjects what he makes them. 3. Religion is very much the strength and support of the civil government; it teaches subjects their duty, and so by it kings reign over them the more easily; it teaches kings their duty, and so by it kings reign as they ought; they decree justice, while they rule in the fear of God. Those rule well whom religion rules.
IV. It will make all those happy, truly happy, that receive and embrace it.
1. They shall be happy in the love of Christ; for he it is that says, I love those that love me, Pro 8:17. Those that love the Lord Jesus Christ in sincerity shall be beloved of him with a peculiar distinguishing love: he will love them and manifest himself to them.
2. They shall be happy in the success of their enquiries after him: "Those that seek me early, seek an acquaintance with me and an interest in me, seek me early, that is, seek me earnestly, seek me first before any thing else, that begin betimes in the days of their youth to seek me, they shall find what they seek." Christ shall be theirs, and they shall be his. He never said, Seek in vain.
3. They shall be happy in the wealth of the world, or in that which is infinitely better. (1.) They shall have as much riches and honour as Infinite Wisdom sees good for them (Pro 8:18); they are with Christ, that is, he has them to give, and whether he will see fit to give them to us must be referred to him. Religion sometimes helps to make people rich and great in this world, gains them a reputation, and so increases their estates; and the riches which Wisdom gives to her favourites have these two advantages: - [1.] That they are riches and righteousness, riches honestly got, not by fraud and oppression, but in regular ways, and riches charitably used, for alms are called righteousness. Those that have their wealth from God's blessing on their industry, and that have a heart to do good with it, have riches and righteousness. [2.] That therefore they are durable riches. Wealth gotten by vanity will soon be diminished, but that which is well got will wear well and will be left to the children's children, and that which is well spent in works of piety and charity is put out to the best interest and so will be durable; for the friends made by the mammon of unrighteousness when we fail will receive us into everlasting habitations, Luk 16:9. It will be found after many days, for the days of eternity. (2.) They shall have that which is infinitely better, if they have not riches and honour in this world (Pro 8:19): "My fruit is better than gold, and will turn to a better account, will be of more value in less compass, and my revenue better than the choicest silver, will serve a better trade." We may assure ourselves that not only Wisdom's products at last, but her income in the mean time, not only her fruit, but her revenue, is more valuable than the best either of the possessions or of the reversions of this world.
4. They shall be happy in the grace of God now; that shall be their guide in the good way, Pro 8:20. This is that fruit of wisdom which is better than gold, than fine gold, it leads us in the way of righteousness, shows us that way and goes before us in it, the way that God would have us walk in and which will certainly bring us to our desired end. It leads in the midst of the paths of judgment, and saves us from deviating on either hand. In medio virtus - Virtue lies in the midst. Christ by his Spirit guides believers into all truth, and so leads them in the way of righteousness, and they walk after the Spirit.
5. They shall be happy in the glory of God hereafter, Pro 8:21. Therefore Wisdom leads in the paths of righteousness, not only that she may keep her friends in the way of duty and obedience, but that she may cause them to inherit substance and may fill their treasures, which cannot be done with the things of this world, nor with any thing less than God and heaven. The happiness of those that love God, and devote themselves to his service, is substantial and satisfactory. (1.) It is substantial; it is substance itself. It is a happiness which will subsist of itself, and stand alone, without the accidental supports of outward conveniences. Spiritual and eternal things are the only real and substantial things. Joy in God is substantial joy, solid and well-grounded. The promises are their bonds, Christ is their surety, and both substantial. They inherit substance; that is, their inheritance hereafter is substantial; it is a weight of glory; it is substance, Heb 10:34. All their happiness they have as heirs; it is grounded upon their sonship. (2.) It is satisfying; it will not only fill their hands, but fill their treasures, not only maintain them, but make them rich. The things of this world may fill men's bellies (Psa 17:14), but not their treasures, for they cannot in them secure to themselves goods for many years; perhaps they may be deprived of them this night. But let the treasures of the soul be ever so capacious there is enough in God, and Christ, and heaven, to fill them. In Wisdom's promises believers have goods laid up, not for days and years, but for eternity; her fruit therefore is better than gold.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain I Wisdom dwell with Prudence,.... Here Wisdom begins to…
I Wisdom dwell with Prudence,.... Here Wisdom begins to speak in her own person, and continues to do so unto the end of the chapter; or Christ describes himself, pencils out and draws his own picture, and a most lovely one it is. In this clause Christ is described by the habitation in which he dwells, "I Wisdom inhabit Prudence" (c); so the words may be rendered; that is the house in which I dwell: or by his companion with whom he dwells, "with Prudence"; that is my companion with whom I am familiarly conversant. The phrase, taken both ways, shows that Christ is very largely, yea, fully possessed of prudence; as a man that dwells in a house is the proprietor and possessor of it, so prudence is Christ's; it belongs to him, he enjoys it; he dwells in prudence, and prudence dwells in him; all the treasures of wisdom and knowledge are in him, and the Spirit of wisdom rests upon him: and also it shows that prudence is natural to him, and not adventitious; it does not come from abroad, nor does he go abroad for it; he and Prudence are as it were born and brought up together in one and the same house: and likewise that there is an intimacy and familiarity between them; Prudence is most present with Christ, is always near him, and ready at hand to be exercised by him; as it was when he was incarnate on earth; he "dealt prudently", as it was prophesied he should, Isa 52:13; which appeared in his disputation with the doctors in the temple at twelve years of age; by his prudent answers to the ensnaring questions of his enemies; and throughout the whole of his ministry, both as to the manner and matter of it and particularly at the time of his seizure, arraignment, trial, and crucifixion. Or by "prudence" may be meant prudent men, such as are possessed of this quality or virtue, and with such Wisdom, or Christ, dwells; not with the wise and prudent of this world; nor with such who are so in their own conceit; but with such who are sensible of their folly; who are humbled under a sense of sin, and are made wise unto salvation; who believe in Christ, which is a point of the highest prudence; and who walk circumspectly, not as fools, but as wise; such as these have the presence and company of Christ;
and find out knowledge of witty inventions; the word is sometimes used in an ill sense, and is rendered "wicked devices", Pro 12:2; and may be taken in this sense here. Christ, who is God omniscient, knows all that is in the hearts of men; all their thoughts, schemes, and devices; he found out, he scented the knowledge of them when here on earth; he was privy to the secret thoughts and wickedness of men's hearts; he knew all the hypocritical designs and views of the Pharisees, when they tempted him with ensnaring questions; he was apprised of all the ways and methods they devised to take away his life before the time, and so escaped them; he found out the knowledge of Judas's wicked scheme to betray him, and spoke of it to him and others before it was executed; and he knew all the wicked devices and stratagems of Satan against himself, in tempting him in the wilderness, and in putting it into the heart of Judas to betray him; and he knows all his wiles and artful schemes to decoy his people, and makes them known unto them, so that they are not ignorant of his devices. Moreover, it may be understood and interpreted in a good sense, of the thoughts, devices, and purposes of God's heart, as in Jer 23:20; and particularly as relating to man's redemption and salvation: this is a device or "invention" of God; sin is man's invention, by which he fell; but the recovery of man is the invention of God; he found out the persons to be saved in his eternal decrees; and the person that should be the Saviour of them in his council and covenant, and appointed him for the work; and he found out the way and manner of saving men by him, even by the ransom and sacrifice of himself: and this is a "witty" invention, wherein God has abounded in all wisdom and prudence; as appears by settled upon so proper a person to be the Saviour as his own Son; by bringing it about in a way so agreeable to all his perfections, to the satisfaction of his justice, and the honour of his law; and in making such partakers of it, and in such a way, as most glorifies the riches of his grace. And this scheme Christ has full knowledge of, being in the bosom of his Father, as one brought up with him; and was the Angel of the great council, and present when the design was formed; and besides he has found it to his cost, even at the expense of his precious blood; and so has "obtained", or "found redemption" for us, as the phrase is in Heb 9:12, and having found it, and the knowledge of it, he makes it known to others by his Spirit, word, and ministers. Likewise these "witty inventions" may be interpreted of the whole Gospel, and the doctrines of it; the Gospel is an "invention", not of men, but of God; not a scheme and device of men, but of God; it is not taught by men, and learned of them, or of them only, but of God; and a "witty" one it is, it is the wisdom of God, the manifold wisdom of God, though esteemed foolishness by men. This Christ has "found out the knowledge of"; he has full and perfect knowledge of it, it is hid in him; it came and was preached by him, as it never was before or since; and he communicated, and still does communicate the knowledge of it; and blessed are they that know the joyful sound!
Read full note →
(c) "habito astutim", Cocceius; "prudentiam", Michaelis; "solertiam", Schultens.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain I dwell - My inseparable companion is prudence to…
I dwell - My inseparable companion is prudence to govern all my actions, and to direct the actions of others. Find out - I help men to find out. Inventions - Of all ingenious contrivances for the glory of God, and for the good of men.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 12. I wisdom dwell with prudence] Prudence is…
Verse 12. I wisdom dwell with prudence] Prudence is defined, wisdom applied to practice; so wherever true wisdom is, it will lead to action, and its activity will be always in reference to the accomplishment of the best ends by the use of the most appropriate means. Hence comes what is here called knowledge of witty inventions, דעת מזמות אמצא daath mezimmoth emtsa, "I have found out knowledge and contrivance." The farther wisdom proceeds in man, the more practical knowledge it gains; and finding out the nature and properties of things, and the general course of providence, it can contrive by new combinations to produce new results.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Pro 8:12. I wisdom dwell with prudence — I…
Pro 8:12. I wisdom dwell with prudence — I do not content myself with high speculations, but my inseparable companion is prudence, to govern all my own actions, and to direct the actions of others. This is said because some persons have much knowledge and wit, but not discretion. And find out — I help men to find out; witty inventions — Of all ingenious designs and contrivances for the glory of God, and for the good of mankind. “It is the eternal Wisdom that speaks here. She it is from whom all the light and all the knowledge of the wise proceed; all that is true and useful in the understanding and inventions of the human spirit; but above all, the sciences which tend to virtue, and which have God for their end.” —
Dodd.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Wisdom first speaks warnings (Pro 1:24 note), next promises…
Wisdom first speaks warnings (Pro 1:24 note), next promises (Pro 2:1 note); but here she neither promises nor threatens, but speaks of her own excellence. “Prudence” is the “subtilty” (see the margin), the wiliness of the serpent Gen 3:1, in itself neutral, but capable of being turned to good as well as evil. Wisdom, occupied with things heavenly and eternal, also “dwells with” the practical tact and insight needed for the life of common men. “Witty inventions” are rather counsels. The truth intended is, that all special rules for the details of life spring out of the highest Wisdom as their source.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Charles Bridges 1846 · Public Domain How adorable is the Being here before us! His…
How adorable is the Being here before us! His glorious perfections, each dwelling with the other in such harmonious combination! All the witty inventions of science are ultimately traceable to this heavenly source. (Exo 31:3-6 ; Exo 35:30-35 . 1Ch 28:19 . Isa 28:24-29 .) But his great mind was soaring far beyond. The vast discovery of man’s salvation was now before his eyes (Pro 8:22-31 ); found out, not by laborious investigation, but by the intuition of the Infinite Godhead. Here is his most splendid display of wisdom (Eph 3:10 ) dwelling with prudence — wisdom contriving for the highest end; prudence directing the most effective means. The same perfect combination controls all his arrangements, both as "the Head of the Church" (Col 1:18 ), and "the Head over all things to his Church" (Eph 1:22 ), for her present good, and his eternal glory. And what owe we individually, to the "riches of his grace, wherein," by the removal of insuperable difficulties, and the communication of suitable grace, "he hath abounded towards us in all wisdom and prudence! " (Eph 1:7-8 .)
Prudence is commonly thought to be only a moral quality. Here we see it to be an attribute of Deity. The humanity of our beloved Lord was filled with this perfection. (Isa 11:2 .) With what Divine acuteness of wisdom did he find out the knowledge of the inventions of his enemies, and put them to shame! (Mat 9:4-8 ; Mat 22:15-46 .) And how did this combination of prudence restrain him from hasty confidence (Joh 2:23-24 ), remove him from premature danger (Mat 12:14-16 . Joh 6:15 ), and preserve him from giving needless offense! (Mat 17:27 .) Praised be our God for such "treasures of wisdom," hid in "our glorious Head," ready for distribution for every emergency of his people’s need! (Col 1:19 ; Col 2:3 .)
Charles Bridges, An Exposition of the Book of Proverbs (1846) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Thoughts. All good comes from God, the eternal wisdom,…
Thoughts. All good comes from God, the eternal wisdom, (Calmet) which speaks here. (Worthington)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain prudence--as in Pro 8:5. The connection of "wisdom" and…
prudence--as in Pro 8:5. The connection of "wisdom" and "prudence" is that of the dictates of sound wisdom and its application.
find . . . inventions--or, "devices," "discreet ways" (Pro 1:4).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 12. I wisdom dwell with prudence — “I inhabit…
12. I wisdom dwell with prudence — “I inhabit prudence.” — Stuart. “Have made a dwelling of subtlety.” — Miller. The thought is, that of intimate association. The wisdom of this book is not merely speculative knowledge, not science merely, but intimately associated with this, practical sagacity. So ערמה, (‘hormah,) or prudence, may be rendered here.
Find out knowledge of witty inventions — I discover the science of ingenious things — I am the patron of works or plans of ingenuity. מזמות, (mezimmoth,) witty inventions, is something often thought upon or revolved in the mind; stands connected with well considered plans. It may have a bad sense, as plots, devices; but is here employed in a good sense. (Stuart.) “Prudence here denotes right knowledge in special cases, in contrast with the more comprehensive idea of intelligence in general — the practical realization of the higher principle of knowledge found in wisdom.” — Elster.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain Pro_8:12-21. What she is and gives.
Pro_8:12-21. What she is and gives.
12. dwell with prudence] marg. subtilty. Rather, have made subtilty (marg. prudence) my dwelling, R.V.; κατεσκήνωσα βουλὴν LXX.; habito in consilio, Vulg. Abstract wisdom makes her abode, as it were the spirit in the body, in practical prudence in affairs. So love is said to “abound in knowledge and all discernment.” Php_1:9, R.V.
Read full note →
knowledge of witty inventions] This, which is retained in R.V. marg., seems preferable, as describing the exercise of wisdom in earthly affairs, to the knowledge and discretion of R.V. text; eruditis intersum cogitationibus, Vulg.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (12) Dwell with prudence.—(‘ormah), literally, inhabit it, have settled…
(12) Dwell with prudence.—(‘ormah), literally, inhabit it, have settled down and taken up my abode with it, am at home there.
Witty inventions.—Literally, well thought out plans (mezimmôth) translated “discretion” (Pro_1:4).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Ver. 12-21. Wisdom tells of her own excellence.
Ver. 12-21. Wisdom tells of her own excellence.
I wisdom dwell with prudence; rather, as in the Revised Version, I have made subtilty (ver. 5) my dwelling. Wisdom inhabits prudence, animates and possesses that cleverness and tact which is needed for the practical purposes of life. So the Lord is said to "inhabit eternity". (Isa_57:15) Septuagint, "I wisdom dwelt (kateskhnwsa ) in counsel and knowledge," which recalls, "The Word was made flesh, and dwelt ( eskhnwsen ) among us". (Joh_1:14) In 1Ti_6:16 we find the expression, "Who alone hath (monov ecwn ) immortality," exchanged with the phrase, "Who dwelleth (oikwn ) in the unapproachable light." And find out knowledge of witty inventions. This rendering refers to the production and solution of dark sayings which Wisdom effects. But the expression is better rendered, "knowledge of deeds of discretion", (Pro_1:4) or "of right counsels," and it signifies that Wisdom presides over all well considered designs, that they are not beyond her sphere, and that she has and uses the knowledge of them. Septuagint, "I (egw ) called upon understanding," i.e. it is I who inspire all good and righteous thought.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain I, Wisdom, dwell with Prudence.
Pro_8:12
I, Wisdom, dwell with Prudence.
Read full note →
Prudence
This has been brought into unmerited contempt by being associated with what is really its opposite. The abuse of the title has led to practical evils. Individuals have been known to despise prudence as the most beggarly of the virtues, from a mistaken apprehension of its qualities. Marking the errors of the niggardly--the muck-worms of society--some persons conclude at once against the utility of prudence, and read the text, There is that scattereth, and yet increaseth, in a perverted sense. Nothing will they save, or provide for; and so against imprudence in one extreme they set up imprudence in the other. There is no such short cut to happiness; the spendthrift is as far off from felicity as the save-all. The only security lies in a positive assertion and practical affirmation of the whole doctrine and discipline of prudence in its purity and truth. We must conceive the right idea of Prudence, properly define her characteristics, arrive at an honest appreciation of her gifts and graces, and devote ourselves to her, as her faithful ministrants, in all her relations, social, intellectual, and moral. Such a prudence is co-mate with the loftiest wisdom. The prudential course of conduct would commend itself as an illustration of the most elevated philosophy. It would be at one with the most benevolent and beneficent impulses of the human heart, and at the same time insure the true interests of every individual who acted in obedience to its precepts. (The Scottish Pulpit.)
Of religious prudence
According to the general design of these proverbial writings, wisdom stands before religion, and religion is expressed by the fear of God. Prudence is either universal or particular. Universal prudence is the same with the doctrine of morality, the application of the most proper means, viz., virtuous actions, towards the acquiring the chief end, the happiness of man. And particular prudence is distinguished by the different objects and ends about which it is conversant, and is the prosecution of any lawful design by such methods as shall appear to be best, upon a due consideration of circumstances. The text asserts that there is an inseparable connection between religion and prudence. Neither can be without the other.
I. There is no true political prudence, but what is founded upon religion, or the fear of God. God has delivered the government of the world to men, reserving to Himself a power over nature and a philosophy consisted in pretending to give an account of the world and its original, without an infinite understanding and first mover. And the main corruption of prudence consists in attempting the government of the world by human policy, without a due submission to the providence of God. Proud reasoners, and the sensual part of mankind, either wholly deny a providence or attribute very little to its superintendency and power. The universal history of the world, and the particular histories of nations and families, are full of the tragical end of those proud politicians who thought to govern without God, and to be prudent without religion. A natural sagacity is not sufficient for man, who is accountable for his actions, who must engage on no designs but what are rational, nor pursue them by any means but what are just and lawful. The wisdom that degenerates into craft is really mischievous folly. An uprightness of action, a constancy in virtue, and unmovable frame of mind and resolution of always pursuing what is just and beneficial to the public, by right and laudable ways, will make a man fortunate, valuable, and reverenced--fit for any trust.
II. The pious person in the main is the truly judicious. Wisdom is the knowledge of things great, admirable, and Divine, whereby the mind is raised and enlarged into delightful contemplations; and prudence is a right practical judgment, or the skill of judging what we are to do, and what not, and of distinguishing between good and evil, and the degrees of each. The ancient moralists never allowed a wicked man to be prudent. They declare that a wicked life corrupts the very principles of true prudence and right reason. Prudence is that virtue or power of the soul whereby the mind deliberates rightly, and finds out what is best to be done, when all things are considered; or it helps us to discover what are the best means for obtaining a good end. Now it is religion that qualifies the mind to consider practical matters in their true nature and consequences; that purifies the intention, corrects the inclination, moderates the affections, and make our deliberations calm and wise. It is the fear of God that sets bounds to prudence, that shows how far we are to act in any undertaking, and where we are to resign things up to a higher Conduct. It is temperance that gives us intellectual vigour, that makes us masters of our reason. These, and such-like virtues, being the prerequisites, or ingredients, of all true prudence, it is the pious man that in the main is the truly judicious person. But it is the truly pious man. It is a very imperfect notion of prudence to think that it consists in an exact knowledge of the world, or in getting a large share and possession of it.
III. That particular prudence which is required in the conduct of a religious life.
1. The first rule for the more prudent conduct of a religious life is, not to engage in things which are above our sphere.
2. Not presently to catch at perfection and the highest instances of piety. There is an order of duties, and a gradual advancement in religion. Enthusiasts make mad work with religion.
3. Not to engage too vehemently in things of an indifferent nature.
4. Not to spoil a good constitution of soul by any superstitious fancies or unnecessary scruples of conscience. Piety alone keeps men in the right, the safe, the pleasant path. (Bp. T. Mannyngham.)
True prudence
Many men are prudent who are not wise--that is to say, they are superficially cautious, sagacious, calculating; but they are never wise. True wisdom is the metaphysic of prudence. It is the innermost life and reality, and it expresses itself in the large prudence which sees more points than can be seen by mere cleverness. He that seeketh his life shall lose it; he that will throw away his life for Christs sake shall find it, and shall thus prove himself in the long run to be the truly prudent man. Beware of the prudence that is as a skeleton. The true prudence is the living body, inhabited by a living soul--the soul is wisdom. Sometimes wisdom will drive a man to do apparently foolish things--at least, things that cannot be understood by those who live in rectangles, two inches by one and a half. But Wisdom is justified of her children; she calmly abides the issue of the third day, and raised again, she vindicates her origin and declares her destiny. (J. Carter, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain Pro_8:12. Dwell with or “inhabit.” Witty inventions, “skilful plans”…
CRITICAL NOTES.—
Pro_8:12. Dwell with or “inhabit.” Witty inventions, “skilful plans” (Stuart), “sagacious counsels” (Zöckler)
Read full note →
Pro_8:14. Sound wisdom, the same word as in chap. Pro_2:7 (see note there). Stuart reads here, “As for me, my might is understanding;” Delitzsch, “Mine is counsel and promotion.”
MAIN HOMILETICS OF THE PARAGRAPH—Pro_8:12-13
WISDOM AND PRUDENCE
I. Wisdom and prudence are here represented as dwelling together to express unity of action. Elster remarks upon this passage: “Prudence denotes here right knowledge in special cases, in contrast with the more comprehensive idea of intelligence in general; the practical realisation of the higher principle of knowledge found in wisdom.” Prudence is as necessary to wisdom, as the hand is to the will. Prudence asks what is the best time, the best place, and the best manner in which to carry out what wisdom has designed. It has therefore been defined as “wisdom applied to practice.” Wisdom decrees that a certain word is to be spoken. Prudence decides upon the best time, place, and manner in which to say it. Prudence must always dwell with wisdom, if the designs of a wise man are to be brought to a successful issue. In all God’s plans both are always in operation. Consider their manifestation in the plan of redemption. The wisdom of God is manifested in the conception of plan. His prudence was shown in the choice of the time, place, and manner of the manifestation.
1. The time was “the fulness of time” (Gal_4:4), when all the streams of human wisdom and greatness which had been flowing through the world for ages, had converged into one head and were seen to be powerless to accomplish the regeneration of the world. Then “God sent forth His Son.”
2. The place of the manifestation. When the wisdom of a commander has decided that a battle must be fought, his prudence is called in to decide where it must take place, where all lawful advantage will be upon his side. Our world was chosen by Divine prudence as the scene of the battle between the powers of Good and Evil because, seeing that here the human race had been most shamefully defeated by the devil, it was most fitting that here the Prince of Darkness should be defeated by One in human form—that the victory should be won where the defeat had been sustained.
3. The manner in which, or the means by which, man’s redemption was accomplished. The life of the Incarnate Son of God was adapted to influence the hearts of men. His death for their sins was calculated, as probably no other event could have been, to beget within them a love which is powerful enough to make them new creatures. The fact that millions of men and women have been thus born to a new life through the cross of Christ is a revelation of its adaptation to human needs, and a manifestation that Divine wisdom dwelt with Divine prudence in the plan of redemption; that in this, as in all His other workings, there was an exhibition of “sagacious counsels” (see Critical Notes).
II. Divine wisdom and prudence act in union for the promotion of moral ends (Pro_8:13). There is a wisdom and prudence which do not act in concert for this purpose, but for the very opposite. There is a manifestation of prudence choosing the best time, place, and method in which to work out an evil design. The plan of the tempter to ruin our first parents was a great display of united wisdom and prudence. The time, the place, the means chosen were all calculated to effect the purpose. But the wisdom and prudence of God unite to put down sin, to banish its evil influence from the universe. As we see the combination of wisdom and prudence in the Father’s plan of redemption, so we see them combined in every act and word of the Son of God while He was manifest in the flesh. The means He used to silence His enemies, to instruct His disciples, to enlighten the ignorant multitude, were all revelations of His Divine wisdom and prudence.
OUTLINES AND SUGGESTIVE COMMENTS
Pro_8:12. That is, this spiritual light, which the very first proverb (ch. Pro_1:2-3) says is holiness; takes possession of any intellect; dwells in it; nay, makes a dwelling in it; for holiness can dwell in nothing else; and that intellect, though it may be the very mind of God, is stirred up by nothing else to do all that is grand in its total history (Pro_8:22-30). Satan, with such splendid intellect, what is he but the universe’s insanest fool? He toils for worse wages than anybody in the whole creation. But could wisdom get a lodging in that peerless intellect, what different results! She gets a lodging in our earthly faculties, and turns us about from sowing to our death, to a splendid harvest of eternal favour.—Miller.
Wisdom, in the most comprehensive aspect, is to be regarded as giving origin to all arts and sciences, by which human life is improved and adorned; as by her inventive skill developing all the varied appliances for the external comfort and well-being of mankind; as planning the “wondrous frame” of universal creation, which, with all its varied beauty, fills us, in the view, with astonishment and delight; and conceiving, in the depths of eternity, the glorious scheme—a scheme “dark with brightness all along”—which secures the happiness of man for ever, and in which she appears in her noblest and most attractive display, the whole, from first to last, discovering “the manifold wisdom of God.”—Wardlaw.
In the first address of Wisdom (ch. Pro_1:22-33), her words were stern and terrible. The first step in the Divine education is to proclaim “the terrors of the Lord,” but here she neither promises nor threatens, but, as if lost in contemplation, speaks of her own excellence. “Prudence.” The subtilty of the serpent, in itself neutral, but capable of being turned to good as well as evil. Wisdom, high and lofty, occupied with things heavenly and eternal, does not exclude, yea, rather, “dwells with” the practical tact and insight needed for the common life of men.—Plumptre.
Wisdom here beginneth to draw her own picture, and with her own pencil.… The force of the verse is, that Wisdom is there where there is a fitness of worth to entertain her.—Jermin.
I draw all into practice, and teach men to prove by their own experience, what is “that good, and holy, and acceptable will of God” (Rom_12:2). Trapp.
All arts among men are the rays of Divine wisdom falling upon them. Whatsoever wisdom there is in the world, it is but a shadow of the wisdom of God.—Charnock.
Prudence is defined, wisdom applied to practice; so, wherever true wisdom is, it will lead to action.… The farther wisdom proceeds in man the more practical knowledge it gains, and, finding out the nature and properties of things, and the general course of Providence, it can contrive by new combinations to produce new results.—Adam Clarke.
Pro_8:13. To fear retribution is not to hate sin. In most cases it is to love it with the whole heart. It is a solemn suggestion that even the religion of dark, unrenewed men is in its essence a love of their own sins. Instead of hating sin themselves, their grand regret is, that God hates it. If they could be convinced that the Judge would regard it as lightly as the culprit, the fear would collapse like steam under cold water, and all the religious machinery which it drove would stand still.—Arnot.
The godly avoid evil and do good—not merely from habit, education, the hope of reward, or the fear of punishment, but from hatred of evil and love of goodness.—Cartwright.
The affection of hatred as having sin for its object is spoken of in Scripture as no inconsiderable part of true religion. It is spoken of as that by which true religion may be known and distinguished.—Jon. Edwards.
Wisdom having shown where she dwelleth, she showeth likewise where she dwelleth not.… He that saith, “The fear of the Lord is to hate evil,” is Himself the Lord that hateth evil. And, doubtless, every one should hate that which He hateth, whom all must love. Now, in an evil way, there be some ringleaders, and such are “pride, arrogancy, and the froward mouth,” for these draw many other after them.… And as for the Eternal Wisdom, how much He hateth them, His little regard of Himself showeth plainly and fully. For it was His hatred of Satan’s pride, reigning in wickedness, as well as His love to man captivated by it, that made Him to become man; yea, a worm, and no man, and by His humility to destroy pride, which He so greatly hated.—Jermin.
It is not only Divine holiness, observe, that “hates evil,” it is Divine wisdom. This conveys to us the important lesson that the will of God, along with his abhorrence of all that is opposed it, is founded in the best of reasons. All that is evil is contrary to His own necessary perfection, and, consequently, to “the eternal fitness of things.”—Wardlaw.
As it is impossible to hate evil without loving good; and as hatred to evil will lead a man to abandon the evil way, and love to goodness will lead him to do what is right in the sight of God, under the influence of that spirit which has given the hatred to evil, and the love of goodness; this implies the sum and substance of true religion, which is here termed the fear of the Lord.—Adam Clarke.
God’s people partake of the Divine nature, and so have God-like sympathies and antipathies (Rev_2:6). They not only leave sin, but loathe it, and are at deadly feud with it. They purge themselves—by this clean fear of God (Psa_19:7)—from all pollutions, not of flesh only, worldly lusts, and gross evils, but of spirit also, that lie more up in the heart of the country, as pride, arrogancy, etc.—Trapp.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 I, Wisdom, live with Prudence
I, Wisdom, live with Prudence
Prudence is also represented here as a person. (See: Personification)
Read full note →
Prudence
caution or good judgment
I possess knowledge and discretion
The abstract ideas "knowledge" and "discrete" can be expressed in other ways. AT: "I am knowledgeable and discreet" or "I know many things, and I am careful" (See: Abstract Nouns)
discretion
being careful about what we say and do; being cautious not to cause hurt or harm to others
perverted speech
"wicked talk"
perverted
turned from what is right
translationWords
wise
possess
know
fear
Yahweh
evil
proud
arrogant
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 8:12 Good judgment, knowledge, and discernment are only available…
8:12 Good judgment, knowledge, and discernment are only available to those who have Wisdom.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.