093. Chapter 88: Prudence
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Prudence
What a rudder is to a ship, prudence is to the exercise of those virtues we have thus far discussed. Therefore, as a conclusion, we wish to append a consideration of prudence. In Hebrew we have the word chazuth, which means a vision, and is derived from chazah, which means to see. From this is derived the word choze, which means a seer or a prophet. This word is used, because the prudent person is someone who sees everything in advance, notices everything in advance, and governs his actions accordingly. In Greek we have phronoia, phronesis, which is derived from phreen, meaning understanding, wisdom. From this is derived phroneo, which means to understand, to think, to consider, to conclude, and to care for. Thus the word prudence is expressive of the consideration of a matter. This consideration relates to the end as well as the means, which in turn yields the determination to carry out this matter by way of those means, while seeing to it that all is properly executed in doing so. Also the word akribeia is used, which is indicative of a diligence characterized by neatness and excellence. “See then that ye walk circumspectly (akribos)” (Ephesians 5:15). In our language this is indicative of seeing ahead. We shall deal with this virtue comprehensively, that is, including both wisdom and discretion.
Prudence is the exertion of the believer’s intellect, which governs him in accomplishing his intended objective by the premeditated use of suitable means.
Prudence is only to be found in the believing children of God. The unconverted have a civil prudence by which they take care of earthly and worldly affairs. This is beneficial for the welfare of a given commonwealth, and profitable in its context -- that is, as far as its effects are concerned. It has, however, no effect upon the present and future well-being of the soul. Rather, it is generally detrimental to the soul. It is the prudence of those who are careful to gain a nickel and in the meantime neglect a ton of gold and suffer harm. Therefore the Scriptures call them fools. “But God said unto him, Thou fool” (Luke 12:20); “Professing themselves to be wise, they became fools” (Romans 1:22); “For the wisdom of this world is foolishness with God” (1 Corinthians 3:19). The unconverted are indeed cunning and subtle in carrying out their evil designs: “The children of this world are in their generation wiser than the children of light” (Luke 16:8); “... by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive” (Ephesians 4:14). Yet in all of this not a trace of true prudence is to be found. However, believers have received “wisdom that is from above” James 3:17, and “the wisdom of the just” (Luke 1:17). They are therefore called “wise virgins” Matthew 25:2, and “wise servants” Matthew 24:45, for they are acquainted with the nature of true felicity and hold this before them as their objective. They are acquainted with the true way and appropriate means; and they enter upon that way and make use of those means. The Object and Nature of Prudence The object of this virtue is the objective pursued and the means used in pursuing that objective. The objective which the prudent person has in view is manifold: to enjoy and glorify God; to have peace and joy in God; and love toward God; to exercise holiness; to refrain from sin; to practice a given virtue; to be instrumental in the conversion of one’s neighbor; and to restore one who has gone astray and is backslidden, doing so by way of rebuke, exhortation, and words of comfort. In one word, he has in view all that God commands in His law. The prudent person also makes active use of the means. He considers the time, when it is best either to avoid or execute certain things. Furthermore, he considers the place, the company and the people among whom he finds himself, the situations as they occur, the manner in which something can best be carried out, and the matters themselves -- considering what is either advantageous or disadvantageous. He delights in his ultimate objective and is therefore averse to delay. He contemplates what is to be done now, what is to be done later, and what will be the best approach. Having determined both the end and the means, he resolves to execute them in that certain manner, and focuses upon that resolution -- as a carpenter looks to his blueprint -- so that he may conduct himself accordingly. The nature of prudence consists in the government of the intellect, will, affections, vision, speech, mobility, and activities, so that the designated means may be used properly and the objective determined may thus be achieved. Prudence governs the intellect and causes it to be focused upon those matters which either ought or ought not to be done -- upon that which is either good or evil, pleasing or displeasing to God, advantageous or injurious, as well as whether or not the objective being pursued is lawful and untainted. It focuses upon the means, as to whether they are either suitable or unsuitable, and whether either beneficial or detrimental. It also focuses upon the manner of conduct, that is, whether it would be best to be either harsh or gentle, hasty or cautious, silent or vocal. A prudent person is neither blind, evil, nor foolish, but rather astute and wise. He endeavors to examine every matter and each means thoroughly and from every perspective, ascertaining whether all is according to the rule of God’s Word. This is the only rule according to which he functions; neither pleasant nor grievous circumstances can cause him to deviate therefrom. When the intellect perceives how desirable and beneficial a given matter is, and the appropriateness of the way and the means, prudence will also direct the will to love and embrace a given matter, even if it were not agreeable with our natural interest and delight. Prudence also governs the affections so that they will not run ahead, and thus neither be too subdued nor too vehement, as they are very often ruinous to a good work. When all within is in order, prudence preserves the soul in this condition, and she in turn begins to carry out her intention by the means ordained to that end. The prudent person will anticipate opposition and will arm himself against this accordingly. He will deal with the dangers at hand and control his countenance, eyes, ears, tongue, hands and feet, so that they all render him fit to carry out his intent. He will see to it that he is neither too stern nor too gentle; neither too overbearing nor too timid; neither too modest nor too exuberant -- but that all things may be in accordance with the objects at hand, the time, and the place, doing so steadfastly until the matter has been carried out. Such self-control adorns the person thus engaged, renders the activity itself desirable, and causes the goal to be achieved -- in spite of the magnitude of the opposition and the craftiness of the opponents. Prudence does not cause the task at hand to be neglected, but it directs in the accomplishment of it. The Moving Cause of Prudence The moving cause of prudence is God alone. By nature man is foolishTitus 3:3 and heady[Note: Statenvertaling: roekeloos, that is, reckless.] (2 Timothy 3:4). However, the Lord grants His children prudent wisdom: “He giveth wisdom unto the wise, and knowledge to them that know understanding” (Daniel 2:21). David was desirous for this virtue. Perceiving his foolishness, however, and knowing that the Lord alone grants this wisdom, he prayed: “Give me understanding, that I may learn Thy commandments” (Psalms 119:73). A godly person improves this infused virtue:
(1) By means of God’s Word, doing so not only by searching it, but also by doing it. “I understand more than the ancients, because I keep Thy precepts” (Psalms 119:100); “Then shall I not be ashamed, when I have respect unto all Thy commandments” (Psalms 119:6).
(2) By thoughtfully considering a matter before undertaking it. “With the well advised is wisdom” Proverbs 13:10, and by proceeding thoughtfully as he engages in the task. “For my mouth shall speak truth” (Proverbs 8:7).
(3) By way of experience; that is, by giving heed to and remembering that in which one failed and wherein one succeeded. If such a task is to be undertaken again, then (by reason of previous experience) he will avoid the one thing and do the other.
(4) By consulting others in important matters. Good counsel will thus be given to us, or it may occur that a good solution will dawn upon us. “Without counsel purposes are disappointed: but in the multitude of counsellors they are established” (Proverbs 15:22). It is in this manner that the prudent person carries out his task.
Prudence Highly Exalted in Scripture
Prudence is a great virtue which is greatly praised and highly recommended in the Word of God, and is given as an extraordinary gift to God’s children. It is praised as being an exceptional ornament: “Therefore whosoever heareth these sayings of Mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock” (Matthew 7:24); “Who then is a faithful and wise servant ... blessed is that servant. ... Verily I say unto you, That he shall make him ruler over all his goods” (Matthew 24:45-47); “But the wise took oil in their vessels with their lamps ... and they that were ready went in with him to the marriage” (Matthew 25:4-10). It is most earnestly recommended: “Be ye therefore wise as serpents” (Matthew 10:16); “See then that ye walk circumspectly” (Ephesians 5:15); “That the aged men be sober, grave, temperate ... that they may teach the young women to be sober” (Titus 2:2-4). It is given as an extraordinary gift to God’s children: “And He shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just” (Luke 1:17); “Wherein He hath abounded toward us in all wisdom and prudence” (Ephesians 1:8). A Call to Self-Examination The foregoing is a suitable mirror to convince the unconverted and converted of their want or great deficiency in this matter.
You who are unconverted will be able to see clearly from that which has been said
(1) That you do not even have an eye upon the spiritual benefits mentioned above. Do you desire to have communion with God, to have joy and peace in God, to have a tender heart, to preserve spiritual peace within the heart, and live as such? Do you have a desire for genuine holiness and to exercise all manner of virtues in a spiritual manner? Do you fear sin? Is it your desire to shine forth as a light in the darkness and to be an ornament in the church? You are convinced, are you not, that this is not your most desirable objective, and that you are not pursuing this as your goal? Therefore, you have no use for spiritual prudence, nor have any need for it; you neither possess it nor seek after it.
(2) That you are fools when viewing yourself in light of this virtue. Many of you have not even progressed as far as the foolish virgins who joined themselves to the wise virgins, were desirous to enter with the bridegroom, and at least had lamps. Others are just like them: They go to church and have a hope concerning salvation; however, they have no oil -- they neither have life nor faith. They are not concerned about this, but neglect their time, are drowsy and careless, and awake when it is too late. You must therefore perceive that you must number yourself among the foolish virgins, and that you are as the foolish builder who built his house upon the sand (Matthew 7:26).
(3) That instead of being prudent, you are foolish and crude, ignorant of the happiness to be attained and of the danger you are in -- to perish forever -- and that you rush toward this so foolishly. Solomon speaks of such persons: “A prudent man foreseeth the evil, and hideth himself: but the simple pass on, and are punished” (Proverbs 22:3).
(4) That perhaps you have nothing but carnal wisdom. You are crafty and trust in your wisdom as Solomon’s fool did. “He that trusteth in his own heart is a fool” (Proverbs 28:26); “Seest thou a man wise in his own conceit? there is more hope of a fool than of him” (Proverbs 26:12). You use all your prudence to indulge in your wicked and sinful lusts and belong to that people of whom Jeremiah speaks: “They are wise to do evil, but to do good they have no knowledge” (Jeremiah 4:22). You ought thus to be convinced that you despise that which is precious, and choose and pursue that which is evil; you reject eternal felicity, and the perfect and delightful way which leads to this -- entering instead upon a way which is full of thorns and ending in the pool of damnation. You ought thus to perceive that you are not prudent, but are a great fool. “A fool hath no delight in understanding” (Proverbs 18:2); “Wisdom is too high for a fool” (Proverbs 24:7).
Oh, that you would awaken upon hearing my voice and see how imprudent you are in so great a matter! For if you continue to proceed thus, you will be caught in the snare of your foolishness, and your end will be as the end of the fool who built his house upon the sand (Matthew 7:26). You will experience what the foolish virgins experienced who found the door to be shut when they wanted to enter (Matthew 25:12). Then you will see how foolish you have been and how prudently the godly have conducted themselves. You will then agree with the fools who speak as follows in the apocryphal book of Wisdom: This was he, whom we had sometimes in derision, and a proverb of reproach: we fools accounted his life madness, and his end to be without honor: how is he numbered among the children of God, and his lot is among the saints! Therefore have we erred from the way of truth, and the light of righteousness hath not shined unto us, and the sun of righteousness rose not upon us (Wis 5:3-6). The Deficient Prudence of the Godly The exposition of prudence is also meant to be a mirror for the godly who are indeed wise virgins, having chosen the best portion. If, however, they examine themselves in light of what we have presented concerning prudence, how they then ought to be convinced that they are very imprudent!
(1) They are so lukewarm toward that which they have chosen as their portion, these matters being so remote and obscure, and their love for them being so faint.
(2) Their fear for vices is also lukewarm.
(3) They give no heed to the enemies who lie in wait to take advantage of them.
(4) They bring themselves so recklessly into all manner of situations and thus fall into sin -- of which they have many a grievous experience.
How imprudent they are in lending their eyes and ears for that which wounds their soul! How imprudent they are in their speaking, whereby their heart is troubled and others are offended! They still have so much carnal prudence. For fear of injury and shame, they so readily refrain from doing their duty and that which is good. And this they would like to be considered as prudence. They rush into everything ill-advisedly as long as it is but a good matter they are pursuing, paying little attention to their state, calling, location, the persons involved, and their manner of conduct -- acting as if being rash were a virtue. In reality, however, this zeal proceeds from a secret desire for gaining one’s own way and honor.
Acknowledge your imprudence, and bring about improvement.
(1) Imprudence injures your soul. How much trouble and what great grief has this already caused you! All the delight and encouragement which you could have derived from having engaged yourself prudently has vanished, and grief has come in its place.
(2) You spoil the good of your undertaking, and it neither edifies nor has the effect which otherwise it would have had.
(3) Moreover, the wicked immediately attack you because of your imprudence and thus slander your work, yourself, and even the way of godliness itself. Therefore, regret your imprudence, and confess it as much as you confess other sins. Reflect upon it for some time so that your perception of the foolishness and harm of your imprudence may deeply penetrate your heart. You will thus learn to be prudent. The Godly Exhorted Therefore, you who are godly, lift up your soul and make every effort to let all your conduct be governed by prudence.
First, it is a delightful ornament -- an ornament which only God’s children have. It is “the wisdom of the just” (Luke 1:17). It is a characteristic exclusive to the saints: “The knowledge of the holy is understanding” (Proverbs 9:10). It is the image of the Lord Jesus upon whom rests “the spirit of wisdom and ... of knowledge” (Isaiah 11:2). Do you not care for prudence? Is it not beautiful in your eyes? Do you not esteem a godly person who conducts himself prudently in all things above all the honorable of the earth? Is it not your inmost desire to be conformed to Jesus? “Wisdom is the principal thing; therefore get wisdom: and with all thy getting get understanding” (Proverbs 4:7).
Secondly, prudence is an absolute necessity, for you are surrounded by your enemies, the devil is crafty, the world is deceptive, and the flesh tempts in a most subtle manner. You must either give up and let these enemies rule over you, or, if you wish to preserve your life, peace, and godliness, you must be on guard, prudently avoiding the snares which have been laid for you, and prudently carrying out that which the Lord has commanded you to do. “See then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil” (Ephesians 5:15-16).
Thirdly, prudence will cause you to grow and to progress from grace to grace. “The excellency of knowledge is, that wisdom giveth life to them that have it. Wisdom strengtheneth the wise more than ten mighty men which are in the city” Ecclesiastes 7:12
Fourthly, it will cause your endeavors to be prosperous, and your speaking, conduct, and silence will be enhanced. The unconverted will not have an effect on you and they will be inwardly convicted. The godly will learn to be prudent by your example; and your counsel, instruction, rebukes, exhortations, and comforting words will be much more effective. Therefore, “Let your speech be alway with grace, seasoned with salt (that is, with wisdom), that ye may know how ye ought to answer every man” (Colossians 4:6).
I am certain that a godly person who reads this will be enamored with prudence, but at the same time will grieve, not knowing how to achieve this, being immediately convicted of his very imprudent actions which have spoiled his endeavors hitherto. Such ought to know, however, that God does not grant His sanctifying grace all at one time, for He wills that we shall increase by way of strife. Therefore, be not discouraged, for you will learn while thus engaged. Instead, give heed to my advice and follow it.
First, pray for this, believing that God will hear your prayer, that your desire is pleasing to Him, that He is mighty to give this to you, and that according to His promise He will answer your prayer at that time and in that measure as it pleases Him to do in His wisdom. While thus persevering, you will time and again receive a greater measure. “If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith” (James 1:5-6).
Secondly, apply yourself with much zeal and diligence. Focus upon this virtue, love it, continually hold it before you, be active in learning how to be prudent, and be exercised as such in your speaking and conduct. If you have failed, do not be discouraged, but courageously strive to improve matters time and again. While thus engaged, you will receive more and more of this virtue. “So that thou incline thine ear unto wisdom, and apply thine heart to understanding; yea, if thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures. ... When wisdom entereth into thine heart, and knowledge is pleasant unto thy soul; discretion shall preserve thee, understanding shall keep thee: to deliver thee from the way of the evil man” Proverbs 2:2-4
Thirdly, do the following:
(1) Never go beyond the boundaries of your calling, or else you will fall.
(2) Deny yourself and forsake all honor, love, and profit. Failure to deny self will lead you into the snare of imprudence before you know it.
(3) Have much fellowship with prudent people and observe how this virtue functions in them.
(4) In matters which you intend to undertake or to which you are called, always seek counsel with the Lord Jesus, whose name is Counselor, as well as from the Word of God, searching whether there is either a rule or an example which can shed light over it. If you have a bosom friend, consult him and it will be a blessing to you.
(5) Always keep your objective in view, and be prepared for it that your enemies are lying in wait. Let David’s prayer be found in your heart: “Teach me to do Thy will; for Thou art my God: Thy spirit is good; lead me into the land of uprightness” (Psalms 143:10); “Set a watch, O Lord, before my mouth; keep the door of my lips” (Psalms 141:3). Amen.
---------- 1 Statenvertaling: roekeloos, that is, reckless.