\'智慧之屋”中的七大支柱

"智慧之屋”中的七大支柱: 智慧七柱

已有 14 次阅读 2017-3-4 15:38 |个人分类:英语写作（群组群主)|系统分类:观点评述推荐到群组

Whatever human beings got their hands on, it's so confusious. Here is a list of the seven pillars of "House of Wisdom" - Which one do you like? (1)“智慧之屋”中的七大支柱：纯洁，平和，温柔，合理，乐于助人，谦卑，诚意the seven great pillars in the"house of wisdom": purity, peaceableness, gentleness, reasonableness, helpfulness, humility, sincerity.Chinese interpretation: (2) 智慧的七柱

　　若仔细读箴言第十章至二十一章，根据对比或对应律，读者会在离开“智慧凿成七柱”这句话不远的地方找到了智慧的七柱，答案是：第一、是公义；第二、是殷勤；第三、是正直；第四、是仁慈；第五、是节制；第六、是诚实；第七、是谦卑。这个次序是根据第十章七柱出现的次序，在第十章里可以找到了六根柱子。第七根柱子是在第十一章二节。然后再读下去就是翻来覆去，翻来覆去善恶互论这也很好，千万不要以为一点意思也没有，它就藉着善恶互论来解释什么是公义；什么是殷勤，等等。 (3)

1	Prudence
2	Knowledge and discretion
3	Fear of God
4	Counsel
5	Sound Wisdom
6	Understanding
7	Power

1
谨慎

2
知识和酌处权

3
害怕上帝

4
法律顾问

5
合理的智慧

6
理解

7
功率

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Isaiah 以赛亚书 54:10

大山可以挪开，小山可以迁移，但我的慈爱必不离开你，我平安的约也不迁移。这是怜恤你的耶和华说的。

Though the mountains be shaken and the hills be removed, yet my unfailing love for you will not be shaken nor my covenant of peace be removed," says the LORD, who has compassion on you.

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《智慧的七柱》（英语：Seven Pillars of Wisdom）是托马斯·爱德华·劳伦斯根据自己在1916-1918作为联络官参与了阿拉伯起義的经历所著的自传。書名源自《舊約聖經》的箴言(9:1)：「智慧建造房屋、鑿成七根柱子」。

摘自《智慧的七柱》的一段章句：

"All men dream, but not equally. Those who dream by night in the dusty recesses of their minds wake in the day to find that it was vanity: but the dreamers of the day are dangerous men, for they may act their dream with open eyes, to make it possible."
「所有人都做梦，但是却不尽相同。那些晚上做梦的人白天醒来，会发现这些梦是虚无的。但是那些白天做梦的人却是非常危险的，因为他们会行动起来，让自己的梦变成现实。」

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Invitations of Wisdom and Folly

1 Wisdom has built her house; she has set up^a its seven pillars.

2 She has prepared her meat and mixed her wine; she has also set her table.

3 She has sent out her servants, and she calls from the highest point of the city,

4“Let all who are simple come to my house!” To those who have no sense she says,

5“Come, eat my food and drink the wine I have mixed.

6 Leave your simple ways and you will live; walk in the way of insight.”

7 Whoever corrects a mocker invites insults; whoever rebukes the wicked incurs abuse.

8 Do not rebuke mockers or they will hate you; rebuke the wise and they will love you.

9 Instruct the wise and they will be wiser still; teach the righteous and they will add to their learning.

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Robostic translation:

智慧和愚蠢的邀请
1智慧建造她的房子;她设立了七个支柱。2她已经准备了她的肉，混合了她的酒;她也设置了她的桌子。3她已经差遣她的仆人，从城里的最高点呼叫，4“愿所有简单的人来到我家里。”对于那些没有意义的人，她说：“来，吃我的食物和饮料我混合的葡萄酒。6离开你简单的方法，你会生活;走在洞察的方式。“7修改嘲笑者的人邀请侮辱;任何指责恶人的人都会受到虐待。8不要责备嘲笑者，否则他们会恨你;责备明智，他们会爱你。9指示智慧人，他们会更聪明的静止;教导义人，他们将增加他们的学习

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Question: "What are the seven pillars of wisdom in Proverbs 9:1?"

Answer: Proverbs 9:1 states, “Wisdom has built her house; / she has set up its seven pillars.” This is obviously a symbolic description, since wisdom is personified. What are these “seven pillars” that wisdom has erected?

Many explanations exist regarding the seven pillars of wisdom in this passage. One idea is that, since the number seven often expresses completeness in Scripture, the passage communicates that the application of wisdom results in a complete, orderly, well-furnished house, one that lacks nothing.

Some commentators see the seven pillars as describing a traditional banquet pavilion. Understood this way, Wisdom’s call in Proverbs 9:5 is perfectly fitting: “Come, eat my food / and drink the wine I have mixed.”

Some ancient writings described the world as resting on seven pillars. If this was the author’s meaning, it is possible that “her house” in Proverbs 9:1 is parallel in some way with the world. However, this is an unlikely understanding of this particular proverb.

Some have theorized that the seven pillars of wisdom may refer to seven sections of Proverbs in the content previous to chapter 9.

In considering these interpretive options, it is most likely that “her house” and “seven pillars” both refer to a home that is in proper order, with the use of “seven” emphasizing its completeness and all-sufficiency. The following verses continue to describe other aspects of wisdom personified as a woman. She prepares a meal and invites people to attend to gain wisdom: “Leave your simple ways and you will live; / walk in the way of insight” (Proverbs 9:6). Wisdom has much to offer, and she invites everyone to come share her satisfying feast.

In contrast, verses 13–18 describe the way of folly, also personified as a woman. Folly is loud, seductive, and unwise (Proverbs 9:13). She seeks to deceive the simple-minded into stopping at her home to drink stolen water and secret bread (verses 16–17). Those who do find death instead of life (verse 18).

Proverbs chapter 9 is presented in a chiastic structure, meaning the first and last portions are parallel ideas with the main point in the center passage (verses 7–12). These verses emphasize a central truth: “The fear of the Lord is the beginning of wisdom, / and knowledge of the Holy One is understanding” (Proverbs 9:10). The entire chapter is devoted to the emphasis of seeking wisdom, avoiding folly, and finding this wisdom in the Lord.

Recommended Resource: Proverbs NIV Application Commentary by Paul Koptak

https://www.gotquestions.org/seven-pillars-wisdom.html

Robotic translation:

问题：“箴言9：1中智慧的七大支柱是什么？

答：箴言9：1说：“智慧建造了她的房子; /她已经建立了它的七个支柱。“这显然是一个象征性的描述，因为智慧是人格化的。智慧建立的这七个“支柱”是什么？

关于这段话中智慧的七大支柱，有许多解释。一个想法是，由于第七个经文在圣经中经常表达完整性，所以经文告诉人们，智慧的应用导致一个完整，有序，装备精良的房子，一个没有任何东西。

一些评论家将七个支柱描述为一个传统的宴会馆。以这种方式理解，智慧在箴言9：5中的呼召是完全合适的：“来，吃我的食物和喝我混合的葡萄酒。

一些古代的着作将世界描述为基于七根柱子。如果这是作者的意思，可能是箴言9：1中的“她的家”与世界在某种程度上是平行的。然而，这是不可能的理解这个特定的谚语。

有些人认为智慧的七大支柱可以参考第九章之前的内容中的七节箴言。

在考虑这些解释选择时，很可能“她的房子”和“七个支柱”都指的是一个正确的顺序的房子，使用“七”强调其完整性和充分性。以下经文继续描述作为一个女人被人化的智慧的其他方面。她准备一顿饭，邀请人们参加以获得智慧：“离开你简单的方式，你会生活; /走在洞察的方式“（箴言9：6）。智慧有很多提供，她邀请每个人来分享她满意的节日。

相比之下，13-18节描述了愚蠢的方式，也被人化为女人。愚蠢是大声，诱人和不明智的（箴言9:13）。她试图欺骗简单的人，在她家中停止喝水和秘密面包（16-17节）。那些找到死亡而不是生命的人（18节）。

箴言第9章以一个卡通结构表示，意思是第一和最后一部分是平行的想法与中心通道的主要点（7-12节）。这些经文强调一个中心的真理：“对主的惧怕是智慧的开始，/和圣洁的知识是理解”（箴言9:10）。整个章节致力于寻求智慧，避免愚蠢，并在主里找到这种智慧。

推荐资源：箴言NIV应用评论由Paul Koptak

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The Seven Pillars of Wisdom

by Henry M. Morris, Ph.D.

Evidence for Creation

"Wisdom hath builded her house, she hath hewn out her seven pillars." (Proverbs 9:1)

The foundation of the house of wisdom is "the fear of the Lord . . . the beginning of wisdom" (Proverbs 9:10). One does not finally reach the Lord through much study and the acquisition of much wisdom. The fear of the Lord is the very "beginning of wisdom." Without a reverent trust in the God of creation and redemption, there can be no true wisdom. "For other foundation can no man lay than . . . Jesus Christ" (1 Corinthians 3:11).

Then, erected upon this foundation and supporting all the superstructure of the "house of wisdom" are seven mighty pillars, or columns. But what are these? The answer seems to be found in that New Testament book of wisdom, the Book of James, where it is said that, "If any of you lack wisdom, let him ask of God" (James 1:5). Then, "a wise man and endued with knowledge . . . |will| show out of a good conversation his works with meekness of wisdom" (James 3:13).

Finally, the seven great pillars seem to be listed in James 3:17: "But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy." The first in the list or central column, carrying more weight than any of the other columns in the structure, is purity. Then there are six outside pillars. One is peaceableness; the next is gentleness; then comes reasonableness ("easy to be entreated"). The next phrase, "full of mercy and good fruits," connotes helpfulness. The term for "without partiality" actually means humility, and then the final pillar is sincerity.

the seven great pillars in the"house of wisdom": purity, peaceableness, gentleness, reasonableness, helpfulness, humility, sincerity

Thus a life of genuine wisdom is a life founded upon the fear of the Lord and supported by genuine purity, peaceableness, gentleness, reasonableness, helpfulness, humility, and sincerity. Such a house will never fall! HMM

-- Robotic translation:

智慧的七大支柱

作者：Henry M. Morris，Ph.D.

创造的证据

“智慧建造了她的房子，她已经把她的七根柱子打了出来。（箴言9：1）

智慧之殿的基础是“对耶和华的敬畏......智慧的开始”（箴言9:10）。人不是通过许多学习和获得许多智慧终于到达主。对主的恐惧是“智慧的开始”。没有对创造和救赎的神的虔诚信任，就没有真正的智慧。 “对于其他基础，没有人比......耶稣基督”（哥林多前书3:11）。

然后，竖立在这个基础上并支持“智慧之家”的所有上层建筑是七个强大的支柱或柱。但是这些是什么？答案似乎出现在新约智慧书中的雅各书中，在那里有人说：“如果你们中任何人缺乏智慧，就让他问上帝”（雅各书1：5）。然后，“一个聪明的人，用知识灌输... |将|显示出一个好的谈话他的智慧温柔的工作”（雅各书3:13）。

最后，七个伟大的支柱似乎列在雅各书3:17中：“但是，从上面的智慧是纯洁的，然后是和平，温柔，容易被咒诅，充满怜悯和好果子，没有偏见和没有虚伪“。列表或中心列中的第一个，比结构中的任何其他列承载更多的重量，是纯度。然后有六个外柱。一个是和平;接下来是温柔;然后是合理的（“容易被处理”）。下一句话“充满慈悲和好果子”意味着乐于助人。 “不偏袒”一词实际上是指谦卑，最后一个支柱是诚意。

因此，真正的智慧的生活是建立在对主的恐惧的基础上，并以真正的纯洁，和平，温柔，合理，乐于助人，谦卑和诚实为支撑的生命。这样的房子永远不会落下！ HMM

~~~~~~~~~~~~~~~~ Chinese interpretation~~~~~~~~`

http://www.jiduzhijia.com/book/cxz/24/010.htm

七柱的追寻

　　『智慧建造房屋，凿成七根柱子。』

　　箴言第九章1节

　　『你要在外头预备工料，在田间办理整齐，然后建造房屋。』

　　箴言第二十四章27节

　　智慧话与智慧屋

　　箴言第九章第一节：“智慧建造房屋，凿成七根柱子”。这是箴言最重要的一句话。如果要用一句话、或一个钥句把箴言包括起来，一定就是这句话了。那到底这个房屋是个什么样的房屋？七根柱子是什么样的七根柱子？从圣经中圣灵给我们看见两个不同的角度，一面在整本的圣经或整本箴言就是智慧的话。整本箴言不是零零碎碎的九百三十个句子，乃是圣灵把整个的箴言建造成一个房屋，而其中的七根柱乃是整个建筑物的栋梁。所以这七根柱子是立体的，而且是很明显的七根柱子。

　　另一面，主说：“我要把我的教会建造在这磐石上。”这样房屋乃是指着祂的教会。因此从两个角度来看，一个乃是指箴言或整本圣经，另一个角度乃是建造祂的教会。柱子乃是代表基督的性格，在这里特别提起七根柱子，就知道现在基督要建造教会在这磐石上，从磐石里面就凿出七根柱子。所以这性格一定是基督的性格。当基督的性格被养成、被显在教会时，这就是以弗所书所说的荣耀教会。

　　所罗门一生的两大特点：智慧话和智慧屋“圣殿”，也反映在真所罗门的一生上，智慧话就是圣经，智慧屋就是教会。所罗门的智慧话和智慧屋之间的对比是传道书，箴言，雅歌与外院，圣所与至圣所。因此箴言可以比成一个建筑物，其中必有作栋梁的七根柱子将之支撑起来，自然是表现在书中几段的主要关键经文上。总而言之，智慧屋若指箴言书，则其中必有一些主题经文代表智慧的七柱，智慧屋若指教会，则七柱乃是指建造教会过程中必须养成的性格。

　　支撑箴言书的七柱

　　现在我们来看支撑箴言书的七根柱子。有圣经学者从一章到七章找到七根柱子，每根柱子代表的是一段突显一个主题的二十二节经文，今列举如下：

　　第一柱（箴言第二章1至22节）

　　我儿，你若领受我的言语，存记我的命令，侧耳听智慧，专心求聪明。呼求明哲，扬声求聪明，寻找它，如寻找银子，搜求它，如搜求隐藏的珍宝，你就明白敬畏耶和华，得以认识神。因为耶和华赐人智慧。知识对聪明，都由祂口而出。祂给正直人存留真智慧，给行为纯正的人作盾牌。为要保守公平人的路，护庇虔敬人的的道。你也必明白仁义、公平、正直，一切的善道。智慧必入你心。你的灵要以知识为美。谋略必护卫你，聪明必保守你，要救你脱离恶道，“恶道或作恶人的道”脱离说乖谬话的人。那等人舍弃正直的路，行走黑暗的道，欢喜作恶，喜爱恶“人”的乖谬。在他们的道中弯曲，在他们的路上偏僻。“智慧”要救你脱离淫妇，就是那油嘴滑舌的外女。她离弃幼年的配偶，忘了神的盟约。她的家陷入死地，她的路偏向阴间。凡到她那里去的不得转回，也得不着生命的路。“智慧”必使你行善人的道，守义人的路。正直人必在世上居住。完全人必在地上存留。惟有恶人必然剪除。奸诈的必然拔出。

　　第二柱（箴言第三章1至12节，25至34节）

　　我儿，不要忘记我的法则（或作指教），你心要谨守我的诫命。因为祂必将长久的日子，生命的年数与平安，加给你。不可使慈爱诚实离开你。要系在你颈项上，刻在你心版上。这样。你必在神和世人眼前蒙恩宠，有聪明。你要专心仰赖耶和华，不可倚靠自己的聪明。在你一切所行的事上，都要认定祂，祂必指引你的路。不要自以为有智慧。要敬畏耶和华，远离恶事。这便医治你的肚脐，滋润你的百骨。你要以财物和一切初熟的土产，尊荣耶和华。这样，你的仓房，必充满有余，你的酒榨，有新酒盈溢。我儿，你不可轻看耶和华的管教（或作惩治），也不可恹烦祂的责备。因为耶和华所爱的，祂必责备。正如父亲责备所喜爱的儿子。忽然来的惊恐，不要害怕。恶人遭毁灭，也不要恐惊。因为耶和华是你所倚靠的。祂必保守你的脚不陷入网罗。你手若有行善的力量，不可推辞,就当向那应得的人施行。你那里若有现成的，不可对邻舍说：『去吧！明天再来，我必给你。』你的邻舍既在你附近安居，你不可设计害他。人未曾加害与你，不可无故与他相争。不可嫉妒强暴的人，也不可选择他所行的路。因为乖僻人为耶和华所憎恶，正直人为祂亲密。耶和华咒诅恶人的家庭，赐福与义人的居所。祂讥诮那好讥诮的人，赐恩给谦卑的人。

　　第三柱（箴言第四章1至9节；第三章13至24节，35节）

　　众子啊，要听父亲的教训，留心得聪明。因我所给你们的是好教训，不可离奇我的法则（或作指教）。我在父亲面前为孝子，在母亲眼中为独一的娇儿。父亲教训我说：『你心要存记我的言语，遵守我的命令，便得存活。要得智慧，要得聪明，不可忘记，也不可偏离我口中的言语。不可离弃智慧，智慧就护卫你，要爱她，她就保守你。智慧为首，〔所以〕要得智慧，在你一切所得之内必得聪明（或作用你一切所得的去换聪明）。高举智慧，她就使你高升；怀抱智慧，她就使你尊荣。祂必将华冠加在你头上，把荣冕交给你。』得智慧、得聪明的，这人便为有福。因为得智慧胜过得银子，其利益强如精金，比珍珠（或作红宝石）宝贵。你一切所喜爱的，都不足与比较。她右手有长寿，左手有富贵。她的道是安乐，她的路全是平安。她与持守她的作生命树。持定她的俱各有福。耶和华以智慧立地。以聪明定天，以知识使深渊裂开，使天空滴下甘露。我儿，要谨守真智慧和谋略。不可使她离开你的眼目。这样，她必作你的生命，颈项的美饰。你就坦然行路，不至碰脚。你躺下，必不惧怕。你躺卧，睡得香甜。智慧人必承受尊荣，愚昧人高升也成为羞辱。

　　第四柱（箴言第四章10至27节：第五章第21至23节）

　　我儿，你要听受我的言语，就必延年益寿。我已指教你走智慧的道，引导你行正直的路。你行走，脚步必不致狭窄。你奔跑，也不致跌倒。要持定训诲，不可放松。必当谨守，因为她是你的生命。不可行恶人的路，不要走坏人的道。要躲避，不可经过，要转身而去。这等人若不行恶，不得睡觉；不使人跌倒，睡卧不安。因为他们以奸恶吃饼，以强暴喝酒。但义人的路，好像黎明的光，越照越明，直至日午。恶人的道好像幽暗，自己不知因什么跌倒。我儿，要留心听我的言词，侧耳听我的话语。都不可离你的眼目，要存记在你心中。因为得着它的，就得了生命，又得了医全体的良药。你要保守你心，胜过保守一切（或作『你要切切保守你心』）因为一生的果效，是由心发出。你要除掉邪僻的口，弃绝乖谬的嘴。你的眼目要向前正看，你的眼睛（原文作『皮』）当向前直观。要修平你脚下的路，坚定你一切的道。不可偏向左右，要使你的脚离开邪恶。因为人所行的道都在耶和华眼前，祂也修平人一切的路。恶人必被自己的罪孽捉住，他必被自己的罪恶如绳索缠烧。他因不受训诲，就必死亡。又因愚昧过甚，必走差了路。

　　第五柱（箴言第五章1至19节；第六章22节：第五章20节）

　　我儿，要留心我智慧的话语，侧耳听我聪明的言词，为要使你谨守谋略，嘴唇保存知识。因为淫妇的嘴滴下蜂蜜，她的口比油更滑。至终却苦似茵陈，快如两刃的刀。她的脚下入死地，她脚步踏住阴间，以致她找不着生命平坦的道。她的路变迁不定，自己还不知道。众子啊，现在要听从我，不可离弃我口中的话。你所行的道要离她远，不可就近她的房门。恐怕将你的尊荣给别人，将你的岁月给残忍的人；恐怕外人满得你的力量，你劳碌得来的，归入外人的家。终久，你皮肉和身体消毁，你就悲叹，说：『我怎么恨恶训诲，心中藐视责备，也不听从我师傅的话，又不侧耳听那教训我的人。我在〔圣”会里，几乎落在诸般恶中。』你要喝自己池中的水，饮自己井里的活水。你的泉源岂可涨溢在外？你的河水岂可流在街上？惟独归你一人，不可与外人同用。要使你的泉源蒙福，要喜悦你幼年所娶的妻。她如可爱的麀鹿，可喜的母鹿。愿她的胸怀使你时时知足，她的爱情使你常常恋慕。你行走，它必引道你；你躺卧，它必保守你；你睡醒，它必与你谈论。我儿，你为何恋慕淫妇?为何抱外女的胸怀？

　　第六柱（箴言第六章20至21节，23节：第六章24节至七章1至6节）

　　我儿，要谨守你父亲的诫命，不可离弃你母亲的法则（或作『指教』），要常系在你心上，挂在你项上。因为诫命是灯，法则（或作『指教』）是光，训诲的责备是生命的道，能保你远离恶妇，远离外女谄媚的舌头。你心中不要恋慕她的美色，也不要被她眼皮匀引。因为妓女〔能使人〕只剩一块饼，淫妇猎取人宝贵的生命。人若怀里搋火，衣服岂能不烧呢？人若在火炭上走，脚岂能不烫呢？亲近邻舍之妻的，也是如此，凡挨近她的，不免受罚。贼因饥饿偷窃充饥，人不藐视他；若被找着，他必赔还七倍，必将家中所有的尽都偿还。与妇人行淫的，便是无知，行这事的，必丧掉生命。他必受伤损，必被凌辱，他的羞耻不得涂抹。因为人的嫉恨，成了烈怒，报仇的时候，决不留情。什么赎价，他都不顾，你虽送许多礼物，他也不肯干休。我儿，你要遵守我的言语，将我的命令存记在心。遵守我的命令就得存活。保守我的法则（或作『指教』），好像保守眼中的瞳人。系在你指头上，刻在你心版上。对智慧说，你是我的姐妹，称呼聪明为你的亲人。她就保你远离淫妇，远离说谄媚话的外女。我曾在我房屋的窗户内，从我窗棂之间，往外观看。

　　第七柱（箴言第七章7至27节）

　　见愚蒙人内，少年人中，分明有一个无知的少年人，从街上经过，走近淫妇的巷口，直往通她家的路去，在黄昏，或晚上，或半夜，或黑暗之中。看哪，有一个妇人来迎接他，是妓女的打扮，有诡诈的心思。这妇人喧嚷，不守约束，在家里停不住脚，有时在街市上，有时在宽阔处，或在各巷口蹲伏。拉住那少年人，与他亲嘴，脸无羞耻对他说：『平安祭在我这里。今日才还了我所许的愿。因此，我出来迎接你，恳切求见你的面，恰巧遇见了你。我已经用绣花毯子和埃及线织的花纹布铺了我的床。我又用没药，沉香，桂皮熏了我的榻。你来，我们可以饱享爱情，直到早晨，我们可以彼此亲爱欢乐。因为我丈夫不在家，出门行远路，他手拿银囊，必到月望才回家。』淫妇用许多巧言诱他随从，用谄媚的嘴逼他同行。少年人立刻跟随她，好像牛往宰杀之地，又像愚昧人带锁链去受刑罚，直等箭穿他的肝，如同雀鸟急入网罗，却不知是自丧己命。众子啊，现在要听从我，留心听我口中的话。你的心不可偏向淫妇的道，不要入她的迷途。因为被她伤害仆倒的不少，被她杀戮的而且甚多。她的家是在阴间之路，下到死亡之宫。

　　限于篇幅，我们只对第一根柱子作简单的剖析。箴言第二章共有二十二节，这二十二节可以分为六段，就好像六段的诗歌一样。第一段的诗歌是四节，第二段的诗歌是四节，第三段三节，第四、五段四节，第六段三节；刚好二十二节。第一节到第四节给我们看见“如果”，意思就是如果你这样做的话。从第五节开始就是“结果”。

　　这六小段诗歌的第一段是“你若”。第二段“你就”，第三段开始“你也必明白”等等。在这里的结构很特别的，表示当你这样做“你就明白”等，第二段“你也必明白”等，第二、三段是两个重要的思想，第四段有四节开始是“要救你脱离”等，第五段是十六节开始“要救你脱离”等。最后就是第六段二十节到二十二节。

　　四则劝言

　　我们且说第一段是“序”，最后一段是“跋”。中简有四段，这四段怎么开始呢？第二段是“你就明白”，第三段是“你也要明白”，第四段“要救你脱离”。第五段“要救你脱离”。这里一共有四个思想，第一个思想就是你要明白，你如果领受我的言语，如果存记我的命令，如果侧耳听智慧，如果专心求聪明，如果呼求明哲，如果扬声求聪明，如果寻找它，如寻找银子，搜求它，如搜求隐藏的珍宝，然后你就明白，你也必明白，要救你脱离，要救你脱离，一共是四则劝言。

　　读圣经就要用神的话来解释神的话，用自己的话是没有用的。圣灵很清楚给我们看见第二章总共只有四个思想，给我们看见当我们追求智慧就会有四个结果。第一，你能明白：第二，你也必明白；第三，要救你脱离；第四，要救你脱离。前面两个是积极的，后面两个是消极的。这里有四个思想，第一个思想就是“你就明白敬畏耶和华得以认识神。”所以智慧第一个目的，就是让我们能明白过来。这不是朱子家训的智慧，如果我们真的得着智慧，追求智慧，我们就明白敬畏耶和华得以认识神，因为耶和华赐人智慧知识和聪明。因为敬畏神乃是知识的开端，也是智慧的开端。当我们还不懂无知，什么也看不见，在黑暗的时候，智慧第一个叫我们眼睛明亮了，叫我们认识神。因为耶和华赐人智慧，智慧是从神来的，而且知识和聪明都由祂口而出。所以如果要追求智慧，第一件事就是要和神发生关系，这是智慧的源头，是智慧的根基。

　　要明白

　　在整本箴言里，“敬畏耶和华”一共提了十四次。约伯记二十八章28节说：“祂对人说，敬畏主就是智慧，远离恶便是聪明。”敬畏耶和华等于智慧，智慧就是敬畏耶和华。所以在整个箴言里讲到的就是“敬畏耶和华是智慧和知识的开端”，“是生命的泉源”，“是大有依靠”，“必存心谦卑”，“必远离罪恶”，“有知足平安”，“没有嫉妒不平”，“人的日子就要加多”等等。这是第一点我们要明白的。

　　圣灵在箴言总共给我们四个大思想。第一个思想给我们看见，智慧与神是完全连在一起的。如果我们追求智慧，寻求他，就要明白敬畏耶和华得以认识神。所以智慧做的第一件事，就是叫我们得以认识神，并且所有知识和聪明都是从祂的话而来的。即使我们书读少一点，教育少了一点，只要读神的话，我们的智慧一点都不会少，天天仰望祂的话，祂给正直人存留真智慧。这里不是说其它的智慧是假的，这里所谓的真智慧乃是指智慧的本源来说，所有其它的智慧不过是影子，只是说明这个真的智慧，因为真的智慧就是基督自己。所以祂为正直的人存留真智慧，给行为纯正的人做盾牌，为要如保守公平的路，护庇虔敬人的道。所以智慧的源头乃是“敬畏耶和华得以认识神”，今天我们能敬畏祂，认识祂，我们就能得着智慧，这是一切智慧的开端及根基，这是第一个思想。

　　第二个思想是，智慧的一切。第九节：“你也必明白仁义、公平、正直、一切的善道。”一章3节：“使人处事，领受智慧、仁义、公平、正直的训诲。”如果仔细读原文，则是指仁义、公平、正直这三样东西。所以很容易明白智慧的一条路，智慧不光是客观的东西，而是主观的。以新约的角度来说，今天基督已住在我们里面，圣灵已进入我们里面。所以智慧已经进到我们的心里面，你的灵要以知识为美。所以我们不只可以认识智慧，而我们也可以主观地经历智慧。所以从客观来讲，它代表真理，而从主观来讲，就变成我们的经历。所以第二点，智慧是不外面的，智慧是里面的。智慧要进入你的心，你的灵要以智慧为美，谋略必护卫你，聪明必保守你，所有的智慧就变成我们的智慧，我们就变成智慧之子了。

　　「要脱离」

　　前两个思想是积极的，后两个是消极的，要救你脱离恶道，脱离说乖谬话的人。所以很明显看到脱离恶道和恶人。在圣经里恶人是指着愚昧之子说的，是指着我们肉体来说的。我们是犯了罪的，所以我们的肉体就是恶人，那个人舍弃正直的路，行走黑暗的道，欢喜作恶，喜爱恶人的乖僻，在他的道中弯曲，在他的路总偏僻。

　　第十六节：“智慧要救你脱离淫妇，就是油嘴滑舌的女人。”这里的淫妇和外孙女在希伯来原文是说“陌生的女子”、“妇人”。这陌生的妇人是谁？就是指第九章那人格化的愚昧来说的。

　　所以这里一共有四点，第一点智慧是客观的，基督就是那个智慧。第二点是智慧进入我们的心里面，我们就变成智慧之子。第四点就是客观的愚昧，就是我们所说的陌生女子、陌生的妇人，那陌生的妇人就是愚昧的妇人，如果我们能脱离愚昧的妇人，就脱离亚当的一切，这是第四个。第三个就是指着愚昧之子，这里就是指着黑暗的道来说，所以智慧和愚昧是相对的，智慧人格是指基督说的，愚昧人格化是指着亚当说的。但在经历里，等带智慧进入我们心里面，就是在圣灵里，就是智慧之子。什么时候愚昧进到我们的心里，我们就行走在恶道上，就变成恶人，也就是愚昧之子。所以两个是客观，两个是主观的，两个是地位，两个是我们的经历。

　　综合来看第一根柱子是综论，给我们看见上述的四个思想：第二根讲带智慧的源头，第三根讲到智慧怎样进入我们的心，那是主观的；第四根给我们看见恶人、恶道、愚昧之人；第五、六、七根都是讲到外面的愚昧，因为自从人类堕落以后，今天我们所有的光景都是亚当造成的，因罪从一人进了世界，使今天全世界都落在愚昧里面。不要忘了那个人格化的妇女，那个陌生的女子，就是亚当的代表。全本箴言是否皆受这四个思想在支配？这就当作习题留给读者。

　　箴言书的分段

　　箴言大概可分成五大段，一个是从第一章到九章，一共二百三十五行。从第十章开始一直到二十二章16节，这一段是大家公认的所罗门的箴言，一共有三百七十五行。三百七十五不是一个偶然的数目，我们若把“所罗门的箴言”这句话用希伯来的原文字母所代表的数值加超来，刚好是三百七十五。一点也不多，一点也不少。

　　从二十二章17节到二十四章34节，这一段称它为智慧人的言语，智慧人是指一般的智慧人，就是17节所说的：“你须侧耳听智慧人的言语，留心领会我的知识”的智慧人。

　　从二十五章开始，也是所罗门的箴言，是犹大王希西家的人所誊录的。我们称希西家的箴言其实也是所罗门的箴言，只不过是希西家所誊录的。从二十五章到二十九章这又是另外一段，这一段一共是一百三十九行，剩下的三十章及三十一章是亚古珥的箴言，利慕伊勒母诫子之箴言，这两段是很特别的，这一段加起来一共八十六行，所以箴言全部加起来九百三十二行。箴言第一句“以色列王大卫的儿子所罗门的箴言”，这里有三个名字，一个是以色列，一个是大卫，一个是所罗门，“所罗门”的数值是三百七十四，“大卫”的数值是十四，“以色列”的数值是五百四十一，把它加起来一共是九百三十，跟刚才的九百三十二是很靠近的。这叫我们很容易记得，箴言这首诗总共九百三十二行。

　　箴言中的对比

　　第十章到第二十二章16节，这一段是三百七十五行，即我们普通所说的所罗门的箴言，它的特点到底是什么？我们若从十章一直看到第十五章，会发现这一段都是对比的，从十章第一节开始就是对比了：“智慧之子，使父亲欢乐；愚昧之子，叫母亲担忧。”“不义之财，毫无益处，唯有公义，能救人脱离死亡。”“耶和华不使义人受饥饿，恶人所欲的祂必推开。”“手懒的，要受贫穷，手勤的，却要富足。”这些都是对比。

　　严格说来，从十章到第十五章末了都是对比，不过有一些例外。从十四章26节那地方开始就没有对比了。在十四章26节做了个分别，十四章26节以前，有一百四十一节而只有九节没有对比。从二十六节到十五章末了，没有对比的比较多，这里大概有四十三节，里面有十一节是没有对比的，但大体上来讲还是有些对比。这是大概的结构。

　　个人对话

　　从二十二章七节开始，一直到二十四章的末了，这一段的特点就是讲话的人都是用“我”这个字。17节：“你须侧耳听受智慧人的言语，留心领会我的知识。”“你若心中存记，嘴上咬定……，我今日以此特特指教你，为要使你倚靠耶和华。”这里的对话是一对一的对话，讲话的人是单数的。他说“我”，而且受话也是单数的“你”，不是“你们”也不是“我们”。

　　这一段是非常特别的，就是圣灵说话是非常个人的。许多时候圣灵对我们说话，是对我们整体来说的，但更多的时候是单独的对“我”来说的，是一对一、面对面，圣灵亲自对我们说话。有时候我们读圣经，你看见那个“你”是一般的，但这里是非常非常个人的。

　　这里的劝勉从二十二章7节一直到二十四章的末了。二十五章到二十七章可分成两段，二十五章到二十六章是一段，二十七章和二十八章又是一段，二十五章和二十七章这一段大都没有对比。二十八章和二十九章又开始对比，若把希西家名字的数值加起来，刚好是一百三十。这一段也刚好是一百三十行。

　　教会七柱的追寻

　　现在我们来到智慧屋的教会面：从箴言第十章开始，一直读到二十四章，若按内容分析它刚好又是一个段落。我们怎么知道它是一个段落呢？我们读圣经一定要很小心。比方说，我们已经说过传道书从第一章第一节至十二章第八节是一个段落；为什么呢？因为这一段是讲虚空，从“凡事都是虚空”开始，也是以“凡事都是虚空”结束，这是很自然的分段。同样的，人怎么知道箴言第一章至第八章是一段呢？因为箴言第一章第七节说：“敬畏耶和华是知识的开端。”到了第九章十节说：“敬畏耶和华是智慧的开端。”所以一面是知识的开端，一面是智慧的开端。从第九章，很明显智慧继续工作，一直工作到三十一章。还有个原因让我们知道前面八章是一个段落，因为第一章讲到智慧的呐喊，第八章也讲到智慧的呐喊，所以刚好是一个段落。根据以上两点，就能很确定箴言第一章至第八章是一段落，因为圣经的分段不是人为的，乃是自然的分段。

　　那么我们怎么知道第九章至二十四章是一小段呢？因为箴言第九章1节：“智慧建造房屋，凿成七根柱子。”然后第二十四章27节：“你要在外头预备工料，在田间办理整齐，然后建造房屋。”现在很清楚，智慧建造房屋，要凿成七根柱子，需要预备材料才可以。这材料是在外头预备工料，在田间办理整齐，所以真正建殿的材料乃是在外头，在田间办理整齐，然后建造房屋。那么我们的主是怎么预备材料呢？到底七根的柱子是怎么样的柱子呢？从箴言第九章至二十四章就可以从中找到答案了。我们就会知道到底是哪七根柱子。

　　箴言第二十五章以后又是另外一段。大家如果仔细地去读第十章至二十一章，就会发现在这段圣经里，圣灵所用的结构和别处都不一样。比方说箴言第十章1节：“智慧之子，使父亲欢乐；愚昧之子，叫母亲担忧。”这好像是一幅对联。前面讲“智慧”，后面讲“愚昧”；前面说“父亲”，后面说“母亲”；前面说“欢乐”，后面说“担忧”。你如果仔细地从第十章一直读到二十一章都是这种对联式的情形。在同一节里常常是相对的。这就是希伯来诗的特点。

　　诗是需要押韵的，中国的许也是有押韵的，比如“床前明月光，疑是地上霜，举头望明月，低头思故乡。”这里的押韵，是文字上的押韵，这些诗只有中国人会欣赏它，美国人就不懂了。但是希伯来诗就不同，连不懂得希伯来诗的人也能欣赏，因为希伯来诗不是文字上的押韵，乃是思想上的押韵。比方说：“天述说神的荣耀，穹苍传扬祂的手段。”（诗篇第十九篇1节)这里的“诸天”和“穹苍”相对；“述说”和“传扬”相对；“荣耀”和“手段”相对。这就是希伯来的诗了。“诸天”和“穹苍”是思想上的相同。但是箴言第十章l节：“智慧之子，使父亲欢乐；愚昧之子，叫母亲担忧。”也是相对，不过是反义的相对。“智慧”对“愚昧”：“父亲”对“母亲”。箴言从第十章一直到二十一章全部都是这种的题材。

　　这种题材有它特别的好初。因为你懂得它是对联的题材就可以解释了。比方说，你不懂的“穹苍”是什么意思，但是“诸天”是解释穹苍的。“述说”是解释“传扬”的。“荣耀”是解释“手段”的。根据着种对应或同义的题材就可以马上解释了。比方说“愚昧”是什么东西，不回解释，但是这里给你很清楚的看见一个人没有智慧就是愚昧。所以“智慧之子”和“愚昧之子”是对比的；“父亲”和“母亲”是对比的。什么叫做担忧，担忧就是不欢喜。什么叫做欢乐？欢乐就是不担忧。这两个是彼此解释的。

　　比方说：“天国”的定义是什么？“天国”的定义很简单，要让主的话来解释主自己的话。当我们的主教导我们主祷文的时候：“我们在天上的父，愿人都尊祢的名为圣，愿祢的国降临，愿祢的旨意行在地上，如同行在天上。”（马太福音第六章9至10节）原来我们的主说这句话的结构是诗的结构。因为是诗的结构，所以就明白了，愿祢的旨意行在地上如同在天上，什么叫做天国呢？我们知道在天上神的旨意是通行无阻的，但是在地上就不能通行，愿祢的国降临，“降临”的意思就是叫祢的旨意在天上怎样通行无阻，在地上也一样的通行无阻。什么叫做天国呢？天国就是在地上“天”能够掌权。不只天堂是天堂，现在人间也是天堂。因为在这里天能够掌权，这就是天国。

　　神的话常常是用上下问来解释的，这是最基本以经解经的原则。比方智慧七柱的答案就在从第十章一直到二十一章的这一段经文里，在其中圣灵用对比或对应的笔法来做诸般的解释。

　　由于柱子有“稳定”的意思，在寻找七柱的时候一定要兼顾这一点。举一个例子来说明：如果一个人是偶尔谦卑的话，你不会说他是个谦卑的人。如果他在任何的境遇下都是谦卑的，你就要承认这个人是谦卑的人。这一段经文中常提到“义人”，所谓“义人”并不是偶尔行义，乃是在任何一个时候都是行义的，所以在他身上有个性格叫做公义。再读下去就会发现有正直的人，有懒惰的人。这懒惰的人不是偶尔偷懒，而是懒惰成性，整天懒懒散散的。所以这一段经文所讲的都是性格。我们就要去找，像“义人”就是其中的一根柱子。“正直”也是其中的一柱。“殷勤”也是。如果不懂得什么叫做殷勤？跟懒惰一比就清楚了。这样从第十章读到二十一章就可以找出七根柱子，因为在这二十一章里圣灵的结构不是对比，就是对应；不是同义，就是反义，这就可以彼此解释了，也很自然地从中找到七根柱子。到底是哪七根柱子？比如说“正直”一词，就可以藉圣经汇编或电脑的帮助把所有有关“正直”的词都找出来，你就知道从第十章至二十一章翻来覆去，翻来覆去，所以它的小标题是“善恶互论垂为箴言”。善恶互论就表示是反义的。这就是从第十章至二十一章的笔法和题材。它根本是反义来形容的。一会儿是“义人”一会儿是“恶人”；一会儿是“正直”，一会是“弯曲”，只有这样才可以彼此解释。你就知道在这里所讲的正直是什么意思。原来“正直”是和清洁，圣洁连在一起的。怎么知道正直和清洁是建立一起，只要把所有的“正直”都读过就会明白了。

　　智慧的七柱

　　若仔细读箴言第十章至二十一章，根据对比或对应律，读者会在离开“智慧凿成七柱”这句话不远的地方找到了智慧的七柱，答案是：第一、是公义；第二、是殷勤；第三、是正直；第四、是仁慈；第五、是节制；第六、是诚实；第七、是谦卑。这个次序是根据第十章七柱出现的次序，在第十章里可以找到了六根柱子。第七根柱子是在第十一章二节。然后再读下去就是翻来覆去，翻来覆去善恶互论这也很好，千万不要以为一点意思也没有，它就藉着善恶互论来解释什么是公义；什么是殷勤，等等。

　　比方说，第十章1节：“智慧之子，使父亲欢乐；愚昧之子，叫母亲担忧。”这里“智慧”和“愚昧”相对，但是是比较笼统的。然后第2节：“不义之财，毫无益处。惟有公义，能救人脱离死亡。”这里的“不义”和“公义”又是相对的。所以第一根柱子就是公义；然后第三节：“耶和华不使义人受饥饿。恶人所欲的祂必推开。”“义人”和“恶人”又是相对而言的。“手懒的，要受贫穷，手勤的，却要富足。”（箴言第十章4节）所以第二根柱子是殷勤。“夏天聚敛的，是智慧之子，收割时沉睡的，是贻羞之子。”（箴言第十章5节)这里，说懒惰的人，是贻羞之子；殷勤的人是智慧之子，这很明显的是在智慧之子大的保卫伞底下。第六节：“福祉临到义人的头，强暴蒙蔽恶人的口。”为什么圣经这样翻来覆去，其目的就是要告诉我们是哪七根柱子。

　　“义人的记念被称赞，恶人的名字必朽烂。心中智慧的必受命令。口里愚妄的，必致倾倒。”（箴言第十章7至8节)这是一般性的，因为讲到智慧和愚昧。“行正直路的，步步安稳，走弯曲道的，必致败露。”（箴言第十章9节)“正直”这根柱子是和弯曲相对的，目前为止“正直”还没有和清洁连在一起，再读下去就会很清楚。“以眼传神的，使人忧患。口里愚妄的，必致倾倒。”(箴言第十章10至11节）义人的口是生命的泉源，强暴蒙蔽恶人的口。这里 “义人”和“强暴”又是相对而言的。“恨，能挑启争端，爱，能遮掩一切过错。”这里又找到一根很重要的柱子“爱”，就是“仁慈”。

　　箴言第十章13节：“明哲人嘴里有智慧。无知人背上受刑杖。”“智慧人积存知识，愚妄人的口速致败坏。富户的财物是他的坚城。穷人的贫乏是他的败坏。”（箴言第十章14至15节）这也是一般性的。然后箴言第十章16至18节：“义人的勤劳致生，恶人的进项致死。谨守训诲的，乃在生命的道上。违弃责备的，便失迷了路。隐藏怨恨的，有说谎的嘴。口出谗谤的，是愚妄的人。”很明显这里讲到诚实。“多言多难免有过，禁止嘴唇是有智慧。”（箴言第十章19节）这里讲到节制。

　　“义人的舌、乃〔似〕高银；恶人的心所值无几。义人的口教养多人，愚昧人因无知而死亡。耶和华所赐的福，使人富足，并不加上忧虑。愚妄人以行恶为戏耍，明哲人却以智慧为乐。恶人所怕的必临到他，义人所愿的必蒙应允。暴风一过，恶人归于无有，义人的根基却是永久。懒惰人叫差他的人如醋倒牙，如烟薰目。”（箴言第十章20至26节）非常生动的。箴言第十章27至29节：“敬畏耶和华使人日子加多，但恶人的年岁必被减少。义人的盼望必得喜乐；恶人的指望必至灭没。耶和华的道是正直人的保障，却成了作孽人的败坏。”正直和作孽是相对的。然后“义人永不挪移，恶人不得住在地上。义人的口滋生智慧，乖谬的舌必被割断。”（箴言第十章30至31节）这里讲义人，公义成了这人的性格，成了这人的特点。这是非常重要的。这并不代表这人就是完全人，他会犯罪，他会失败，所以义人并不是完全人，但是他平常给人的印象是个公义的人。这就是性格。

　　“义人的嘴能令人喜悦，恶人的口〔说〕乖谬的话。”（箴言第十章32节）然后箴言第十一章1节：“诡诈的天平为耶和华所憎恶，公平的法码为祂所喜悦。”一个诚实的人是个公平的人。前面诡诈的天平为耶和华所厌恶。“骄傲来，羞耻也来，谦逊人却有智慧。”（箴言第十一章2节）这就是谦卑人。所以读到这里，七根柱子都包括在里面。你确定就是这七根柱子吗？接着就是翻来覆去，看你有没有耐性，你要一直读到二十一章。希望大家做个笔记，一面读，一面把它归类，这样就能很清楚地找到七跟柱子，是用诗歌的题材给我们看见它是交互解释的。这就是从第十章一直到二十一章。

神爱世人，甚至将他的独生子赐给他们，叫一切信他的，不至灭亡，反得永生!

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7 Pillars of Wisdom

The List

The seven pillars of wisdom are...

1	Prudence
2	Knowledge and discretion
3	Fear of God
4	Counsel
5	Sound Wisdom
6	Understanding
7	Power

Detailed commentary on the List

Introduction

You may have heard of the seven pillars of wisdom. They are seven ways we can become wiser in the way we deal with things in our lives.

What is the origin of the seven pillars of wisdom? The origin is in the Bible at Proverbs chapter 9, verse 1.

Wisdom has built her house; she has hewn out its seven pillars.

Here we see a woman called wisdom building a house and for that house she has cut out seven stone pillars. Pillars ofcourse have been used from the earliest times to support the roofs of large rooms and they had through time been made of wood, stone or mud-brick. A lot of architects back then had a particular favourite design when designing a more expensive house and that was to build the house around a courtyard. The structure would be supported by three pillars on each side of the courtyard and one in the centre on the third side facing the open space which was the entrance. So perhaps the woman called wisdom had built her house with the pillars laid out like that.

Now if we were able to go back in time to when this proverb was written and ask if we could talk to this woman called Wisdom, I think we would discover that we are going to have a bit of hard time finding her. The reason we won’t find her is because she doesn’t exist. What is happening in this proverb is that the characteristic of wisdom has been personified. Wisdom has been symbolised as a woman who has built a permanent house for herself.

We should note that this is not a tent she has built which can be moved at a couple of days notice, this is a permanent solid house with seven pillars in place to support it’s stone roof. In other words, this is telling us of the importance and the permanency of wisdom. Wisdom is permanent and must be housed for the long term.

But we will also note that there are seven pillars. In the Hebrew, seven is Shevah. Which comes from the root word savah, which means to be full or satisfied. And because it means full and satisfied, it is, therefore, the number of spiritual perfection, and you can clearly see that is the case in various places in the Bible.

So, in summary, what we have is wisdom having a permanent place to live, where the house will be supported by the perfect number of pillars.

If we look at verse one of chapter nine it tells us that the seven pillars had already been hewn or cut from the rock. So we must go back in time to see where they came from, we must find out what their source is. We can find the answer in the previous chapter. In chapter 8 Wisdom is again personified but this time as a lodger staying in a house. It tells us in verses 12 to 14 that wisdom dwells with or has seven attributes.

I, wisdom, dwell together with prudence; I possess knowledge and discretion. To fear the LORD is to hate evil; I hate pride and arrogance, evil behavior and perverse speech. Counsel and sound judgment are mine; I have understanding and power.

Let’s now look at each pillar of wisdom:

1 Prudence

From these verses we can see that the first pillar of wisdom is prudence. In these verses, wisdom is being portrayed as a lodger who lives in the same house as a woman called Prudence. The meaning here for us is that men and women who are wise are prudent also - wiseness and prudence dwell together. They are wise in handling practical matters and they exercise good judgment or common sense.

And probably the best way that they can show good judgment is in their own behaviour. For when they think about their own behaviour they have the ability to judge in advance the probable results of their own actions. They know what will happen if they behave in a particular way. For example, they know that if they do a particular thing it may lead to others sinning. So as a result they will show restraint.

So people with prudence have self-restraint and sound judgment as part of their character.

The true wise and prudent are those described in Hosea chapter 14 and verse nine.

Who is wise? He will realise these things. Who is discerning? He will understand them. The ways of the LORD are right; the righteous walk in them, but the rebellious stumble in them.

So those who know the righteousness of God will be called truly wise and prudent. Prudence means shrewdness and sound judgment. It is the ability to keep oneself from being misled.

An example of this are the disciples of Christ. The disciples were instructed by Christ to be “wise as serpents and harmless as doves” and this gives us the idea of the meaning of prudence.

To explain further what it means to be as wise as serpents, it says elsewhere in Proverbs, we cannot afford to be naive. As we go through life we gain knowledge and we do this so that we can avoid the pitfalls in the path of life. And this is main reason why we need prudence, so that we can discriminate between truth and error. We need to be as wise as serpents and harmless as doves. We cannot afford to be naive.

So prudence is the first pillar of wisdom.

2 Knowledge and discretion

Let us return to Proverbs chapter 8 to see what the second pillar is. We can see the second pillar in the second part of verse 12.

I, wisdom dwell with prudence, and I find knowledge and discretion.

So, wisdom finds knowledge and discretion. Now the Hebrew word for discretion is mezimmah (mez-im-maw). This word mezimmah means the power of forming plans. In other words, it is using wiseness to devise, imagine, plot or think up something. Sometimes this word is used to talk about people with evil purposes. That is men who use their wiseness to plot or devise a wicked plan. And we call this wicked type of plotting, “machination”. But this same Hebrew word of mezimmah (mez-im-maw) can also be used to talking about someone planning something good. When someone plans something good we use the word “sagacious”. Sagacious means possessing or showing sound judgment and keen perception. Someone who can reason and plan the best direction to head in.

Throughout the book of Proverbs it shows that the godly man is a man who takes an interest in all those things going on about him, he takes the trouble to know his way about, he plans his course of actions realistically. Put simply it is someone who looks ahead and then plans his action. As an example of this have a look at Proverbs chapter 22 and verse 3.

A prudent man sees danger and takes refuge, but the simple keep going and suffer for it.

What this verse is telling us is that there is a great deal of difference between faith and blind optimism. In fact, those with blind optimism are seen as fools. God does not want us to put ourselves in dangerous situations and then expect Him to rescue us. An example of this might be driving our cars at high speeds well over the speed limit. That is exactly what this proverb is about. Part of wisdom involves knowing how to avoid danger.

This is further confirmed in Proverbs chapter 14 and verses 15 and 16.

A simple man believes anything, but a prudent man gives thought to his steps. A wise man fears the LORD and shuns evil, but a fool is hotheaded and reckless.

Again a similar message. A wise man plans for the future and knows how to avoid danger and evil. And there are many examples of men being sagacious or showing wiseness in their planning for the future.

Noah, moved with fear, prepared an ark for the saving of his family.
David was directed by wisdom to hide himself from Saul.
The disciples were taught to flee from the impending evil of the Roman army (Matt.10:23, 24:15-18)
Paul repeatedly hid himself from threatened destruction (Acts 9:23-25, 17:14, 23:17).
Even Jesus himself acted on this rule (Luke 4:29,30).

So the second pillar of wiseness is having knowledge of Sagacious things. Knowing what is going on about you so that you can wisely plan for the future and avoid any potential dangers or evils.

3 Fear of God

Returning to Proverbs chapter 8 and verse 13 we can see the third pillar of wiseness.

To fear the LORD is to hate evil; I hate pride and arrogance, evil behavior and perverse speech.

True wisdom is firmly grounded in a fear of God and is free of the faults of worldly wisdom. Proverbs chapter 1 and verse 7 says this:

The fear of the LORD is the beginning of knowledge, but fools despise wisdom and discipline.

What does fear mean ? It means reverence - but it means more than that. The apostle Paul said in Hebrews that “it is a fearful thing to fall into the hands of the living God”. It means a right attitude to God and the practical expression of this attitude in a person’s day to day life. We must be committed to God’s purpose. This means serving, worshipping, obeying and loving him.

It also means turning from evil and hating evil. And that last point is made very clear in the verse we read before in Proverbs chapter 8 where it says “The fear of the Lord is to hate evil”. And it says elsewhere in the scriptures that as a reward to those who fear God, that:

no good thing will the Lord withhold from them that fear him (Psalm 84:11)

So this is the third pillar of wisdom, to fear the Lord.

4 Counsel

Returning to Proverbs chapter 8 and verse 14 we can see the fourth pillar of wisdom.

Counsel and sound judgment are mine; I have understanding and power.

So counsel is the fourth pillar. Counsel means to give good advice, to give wise guidance. It also means to listen to counsel. To depend on one’s own judgment, even in private matters, is the height of foolishness. Even the wisest and godliest have made errors in discerning things. We must seek counsel instead. And we can do this by weighing up a matter in the presence of God through prayer and also through inviting counsel from other experienced believers.

David and Solomon were both specially endowed with wisdom. Yet despite having their own wisdom they still seeked the advice of wise counselors when it came to governing the kingdom. In David’s case, Ahithophel and Hushai were his counselors. For Solomon, 1 Kings chapter 12 speaks of the “old men that stood before Solomon”.

So we should have no fear going to others for advice and counsel. Ofcourse the Bible is also for guidance and edification. Recorded in these scriptures there is an abundance of counselors who testify as to how a man or woman should walk before his or her God.

Perhaps the best advice on counsel is found in Proverbs chapter 19 and verses 20

Listen to advice and accept instruction, and in the end you will be wise.

Another version of the Bible puts it perhaps a bit more clearly when it say::

Listen to counsel and accept discipline, that you may be wise the rest of your days”.

Counseling, then is a another pillar of wisdom, and involves giving good advice to others. But it is also wise to listen to counsel and learn, so that you also may be wise.

5 Sound Wisdom

The fifth pillar of wisdom is found in verse 14 of Proverbs chapter 8 which we read before and it is sound wisdom.

Sound wisdom goes back to the Hebrew word of tushiyah (too-shee-yaw) which means in a general sense, wise behaviour. In other words, it is talking about practical wisdom. How we put wisdom into use in our day to day behaviour. It is very practical.

Consider Proverbs chapter 1 and verse 3. We’ll read from verse 1 for context.

The proverbs of Solomon son of David, king of Israel: for attaining wisdom and discipline; for understanding words of insight; for acquiring a disciplined and prudent life, doing what is right and just and fair;

An alternate version of this verse 3 it says:

To receive instruction in wise behaviour, righteousness, justice and equity.

So this type of wisdom is talking about the way we use wisdom in our day to day behaviour.

Some people may ask how can we be wise in our day to day behaviour? What must we do to be wise in our daily behaviour? Well, wise behaviour is more clearly defined in the words which are contained in the last part of verse 3: “Righteousness, justice and equity”. These are the ways that we can be wise in our daily behaviour. These are the great prophetic themes. The emphasis here is on action rather than on casual armchair religion:

Righteousness means in the Hebrew to be right or straight. It is to act or live in an upright manner.
Justice is the ability to come to a proper understanding of things through observation.
Equity means a way of thought and conduct that is honest. It means fairness and impartiality.

So sound wisdom means behaving each day with these three great themes being the basis of your behaviour. It goes hand in hand with the fourth pillar of wisdom, counsel. For people will only seek counsel where they know they can find sound wisdom. In other words, if a man or woman shows righteousness, justice and equity in their life, then others will come to them in confidence to seek wise counsel.

6 Understanding

The sixth pillar of wisdom listed in Proverbs chapter 8 and verse 14 is understanding. To understand we must do three things:

a. To understand we need to firstly know the source of all wisdom. We must understand that all wisdom comes from only one source and that ofcourse is our Heavenly Father.

b. To understand we must secondly receive instruction from that source we call the Bible. It requires not casual detached study but disciplined study and learning. Knowledge and learning are the keys to being wise in the truth.

c. And lastly, to understand, we must discern wisely. Like Solomon we need to be able to discern between good and evil.

This is the sixth great pillar of wisdom, understanding.

7 Power

The last pillar listed in chapter 8 and verse 14 of Proverbs is Strength or Power. There is no point in understanding a problem, if there is no power to implement the solution.

You may be reading this article and thinking that through hard work and diligence that it is possible to attain the first six pillars of wisdom as you progress through life. And indeed some of us may already have attained those pillars. But what about attaining the seventh pillar of power and strength? If you don’t think you have the power to implement solutions that you have thought through then the answer to attaining strength can be found in Ecclesiastes. Ecclesiastes chapter 7 and verse 19 says this:

Wisdom makes one wise man more powerful than ten rulers in a city.

The solution is simple the seventh pillar of strength comes from attaining the previous six pillars. If you have attained the first six pillars then the seventh pillar of strength comes naturally to you.

The man with godly wisdom is truly strong and fortified. Put in another way, if a man or woman has attained prudence,knowledge of sagacious things, fears God, gives and receives counsel, has sound wisdom in his or her behaviour, and has attained understanding then that person truly has power and strength. He or she is truly fortified against the evils of this world and is a true servant of God.

Conclusion

Jesus Christ had become strong through attaining those pillars of wisdom.

And the child grew and became strong; he was filled with wisdom, and the grace of God was upon him. (Luke 2:40)

Jesus attained his strength through being filled with wisdom. And this same wisdom is available to us, for as James says, God gives wisdom generously to all who ask. If we truly aspire to be like the man Jesus Christ then we must live in that house built by wisdom, dwelling amongst the seven pillars that she has hewn out.

Isaiah chapter 11 and verses 1 to 5 tells of the coming of the Lord Jesus Christ and how the great pillars of wisdom will rest on him.

A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.

The Spirit of the LORD will rest on him— the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD - and he will delight in the fear of the LORD.

He will not judge by what he sees with his eyes, or decide by what he hears with his ears; but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. Righteousness will be his belt and faithfulness the sash around his waist.

http://www.bridgetothebible.com/Bible%20Lists/7%20Pillars%20of%20Wisdom.htm

All three have been circulated worldwide.

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