Chapter iii. 13-30.

THE PRECIOUSNESS OF WISDOM.

"Happy is the man that findeth wisdom, and the man that getteth understanding" (ver. 13).

HE whole world is crying for happiness. There is a teacher

THE whole supreme ΤΗ who boldly declares the conditions upon which that

prize may be obtained. We have said that the Proverbs are not mere imaginings or suggestions, but that they express distinct personal experience: this being so, the Proverbist is really reporting a fact, or taking up a position which he can establish by the most definite and indisputable evidence. The terms of the text would seem to indicate what, indeed, has already been asserted, that men have to seek for wisdom, and to secure understanding by hard work. We read of the man that findeth wisdom and the man that getteth understanding. The getting expressing an effort; in many instances, indeed, much painstaking and selfsacrifice. Nowhere is it said that wisdom comes naturally, and understanding grows in the mind without effort and culture. We value that which we work for. The common proverb is, "Easy come, easy go." Wisdom and understanding cannot come in this way; even if they appear to do so, the coming is an illusion which vanishes quickly, leaving the mind in all its darkness and sterility. Wisdom is knowledge turned to its highest uses; understanding is the mental faculty trained to the highest effectiveness-both being ready at a moment's notice to direct the course of life and to escape all that is perilous and destructive.

"For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold" (ver. 14).

The idea of trading suggests that wisdom and understanding are to be obtained in the way in which merchandise is produced for market uses, involving every species of calculation, effort,

arrangement, and legitimate adventure. Sometimes wisdom is as merchandise which is brought from afar, through much toil of shipping and much risk of sailing, yet so determined is the merchant that he will be deterred by nothing that threatens to overwhelm him. Silver and gold are set down as types by which we are to understand and appreciate the varying degrees of value in the case of wisdom and understanding even these types of things most precious are left far behind. All history shows how truly the world has been devoted to money-getting; when the wise man wanted a simile by which to indicate the eagerness which should characterise the studious disposition, he turned to the market-place for his metaphor. Strabo tells us of men in his day who were entranced by the music of the accomplished harpist, but, to a man, they left him the moment the market-bell rang to announce the commencement of the day's business. Strange indeed, yet most instructive, that we should be called upon to look to merchants as an example of industry, economy, determination, and success, Thus the lower illustrates the higher; the material suggests the scope and uses of the spiritual; this little world affords many a parable by which we may interpret the mysteries of heaven.

"She is more precious than rubies: and all the things thou canst desire are not to be compared unto her” (ver. 15).

The wise man now employs another figure, even rubies; whether the gem which we understand by that word, or coral, or pearls, the thing indicated was preciousness or value; yet rubies, pearls, diamonds—yea, all precious stones-fall out of the reckoning when we would compute the intrinsic value of wisdom and understanding. Having used the images of silver, gold, and rubies, the wise man ventures farther, and challenges even desire or imagination itself to find out a fitting comparison for the value of wisdom. When we come to understand the divine word, and to realise its exceeding preciousness, we change our ideas of the value of things. Paul the Apostle emphatically did so, for he says, "What things were gain to me, those I counted loss for Christ." He added up all his hereditary privileges and rights, and with no small patriotic pride he recounted the things which were dear to the common mind of his countrymen, yet he said

he counted them but dung, that he might win Christ. And there are some pearls which are worth all others. "The kingdom of heaven is like unto a merchant seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it." There must be something ineffably precious about a wisdom which can be thus characterised and appreciated. "It cannot be gotten for gold, neither shall silver be weighed for the price thereof. It cannot be valued with the gold of Ophir, with the precious onyx, or the sapphire. The gold and the crystal cannot equal it: and the exchange of it shall not be for jewels of fine gold. No mention shall be made of coral, or of pearls for the price of wisdom is above rubies." Once let this idea fix itself in the mind, and the world must subordinate every pursuit to its quest of wisdom. "Knowledge is power" is a proverb which is universally commended. It has been proved within the lines of civilisation and in every detail of common life. It is not an intellectual speculation; it is a discovered and universally affirmed fact. Equally positive are spiritual teachers as to the value of the larger wisdom and the completer understanding. They who have it seem to have the key of worlds, and to be able to open gates which fall back upon infinite spaces, and in their yielding to the touch of importunity seem to welcome all who would enjoy the hospitality of divine communion. We are not now talking of the wisdom of letters and the understanding of books and theories, but of the wisdom which leads the soul to God, and of the understanding which grasps the scheme of . Providence and the reality of the philosophy of life, its responsibilities and most righteous judgment.

"Length of days is in her right hand; and in her left hand riches and honour. She is a tree of life to them that lay hold upon her and happy is every one that retaineth her " (vers. 16, 18).

Both the hands of Wisdom are filled with blessings for those who come to serve her. Like the God of Wisdom she can never give enough to her devotees and worshippers. She has nothing but reward for those who love her counsels and obey her behests. As for her ways, they are like the streets of the New Jerusalem, paved with gold; and as for her paths, they are full of peace without disturbance, sacredly calm as the very security of heaven. Not only does Wisdom give with the hand,-she grows, she

abounds in fruitfulness, she surprises all her children with new products. She is a tree of life to them that lay hold upon her; every season brings new leafage, new blossoming, and new fruitfulness. There is no monotony in wisdom, as there is no monotony in the light of day; it is a continual surprise and a continual charm. The expression "the tree of life" does not often occur in the sacred writings. We first find it in the Book of Genesis, then occasionally in the Proverbs, and finally in two instances in the Revelation. It is instructive to notice how reward is always associated in the Bible with the love and realisation of wisdom. "Moreover by them is thy servant warned and in keeping of them there is great reward." "With long life will I satisfy him, and show him my salvation." "Take my yoke upon you, and learn of me; for I am meek and lowly in heart and ye shall find rest unto your souls." As early as the days of Moses this same truth was perceived and acted upon, for we read of him that he esteemed "the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward." Are we to understand, then, that those who are wise and of an understanding heart are saved from all the disappointment and trouble of earthly pilgrimage? The facts of life instantly contradict such a view. But there is life within life. The true life throbs beneath all the appearances which are possible to the observer, and even below the experiences which often trouble the believer himself. The Apostle Paul put the case, in his own vivid way, as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things." The Apostle Peter states the case with equal vividness: "Wherein ye greatly rejoice, though now for a season, if need be, ye are in heaviness through manifold temptations." The most illustrious instance of all completely disproves the suggestion that true wisdom exempts from earthly trial, for the Son of God himself was a man of sorrows, and acquainted with grief; and as for his poverty, it is enough to know that as the Son of man he had not where to lay his head. The union of sorrow and of joy in the Christian life may be said to be one of the miracles of Jesus Christ. What, for example, can be more contrary, within the limits of mere words, than the estates represented in this statement: "In a

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great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality"? Literal contradictions so palpable and so astounding can only be understood by those in whose hearts Christ has been born the hope of glory.

"The Lord by wisdom hath founded the earth; by understanding hath he established the heavens. By his knowledge the depths are broken up, and the clouds drop down the dew" (vers. 19, 20).

In these verses the highest tribute of all is paid to the majesty and excellence of wisdom. We are called upon to look at earth and heaven, and to behold in their mechanism the wisdom and knowledge of God. "He hath made the earth by his power, he hath established the world by his wisdom, and stretched out the heavens by his discretion." "O Lord, how manifold are thy works in wisdom hast thou made them all: the earth is full of thy riches." The scheme of the universe is a testimony to the infinite wisdom of God. To wisdom God has always granted an under-power of creation. The wise man is continually dreaming new dreams, enriching the world with new inventions, discovering new fountains of feeling, and setting in motion impulses which have hitherto been unknown or dormant. The poet has said, "O to create within the mind is bliss." This power of creation is inspired and sustained by the living God in all his children who delight in him. Even where there is no genius grace itself gives fertility to the mind, so that the mind sees new aspects of God's greatness and goodness, and new occasions for songs of mercy and of judgment. The pious mind is never sterile; even where it cannot appeal to the highest forms of intellect and imagination it can, within its own limits, delight itself with an abundance of fatness, because of its nearness to God and its larger access to the throne of grace.

"My son, let not them depart from thine eyes: keep sound wisdom and discretion so shall they be life unto thy soul, and grace to thy neck" (vers. 21, 22).

The exaltation of wisdom is followed by an appeal to the young man to keep fast hold of sound wisdom and discretion. We cannot live in pictures or in fleeting dreams, or in uncertain guesses after truth. We must lay hold with both hands upon everything