Latter Day Saints' Messenger and Advocate/Volume 3/Number 6/Commentary on Ecclesiastes 9:18

Wisdom is better than weapons of war.
—Ec. 9:18.

Facts and arguments, whether pointed and conclusive or obscure and far fetched, are alike useless to sustain any position laid down by the inspired penmen, not only from the credit they have obtained in the christian world, that "they spake and wrote as they were moved upon by the Holy Ghost," but from the proverbs and sayings of this kind which flowed from their pens, being axioms or self-evident facts, "facts that can neither be weakened by argument or entangled by sophistry." Therefore, in whatever point of light we view the import of the words at the head of this paragraph, whether in the light of inspiration or as the dictates of a sound understanding and a correct taste, enlightened by experience and philosophy, we come to the same inevitable conclusion, it is a fact that no one can gainsay nor resist. The writer who left on record this saying, had the reputation of being the wisest of men. And it is recorded of him that he prayed to the King of heaven for wisdom and understanding that he might be able to rule his people, Israel, in righteousness and execute justice and judgment among his subjects.

We are aware that the sentiment couched in the text is directly at war with the practice and principle of many at the present day, but notwithstanding this discrepancy the principle is no less heavenly, no less divine. In order that we may be distinctly understood, and have no one mistake our meaning, we will state simply the words that are often used for wisdom, but as we think incorrectly. Knowledge and understanding are generally considered as being synonymous with wisdom, or words of the same import, but we think no two words in our language are exactly synonymous, therefore that such are most accurate in their conception of the term knowledge who consider it as consisting in a stock of judicious and proper ideas and notions of things; and that wisdom consists in reducing these to practice or in conducting any affair with ingenuity and skill. Knowledge has its seat in the speculative understanding, but wisdom in the practical; or we may say that knowledge is an understanding of general rules, wisdom is, drawing conclusions from those rules in order to particular cases.-Therefore, we see that a man may have the knowledge of the whole scriptures, and have all learning in the treasury of his memory, and yet be destitute of skill to make use of it on particular occasions.

Although the author of our text is rather antiquated and some of his practical observations and proverbs have become rather obsolete, still, from the definition we have given of the term wisdom, we think the genuine moral philosopher, although he may be a sceptic as it respects divine revelation, much less the believer in the christian religion, will call in question the truth or practical utility of the sentiment in our text.

Our text contemplates two diametrically opposite ideas, and when we look at them mentally, the associations produced in the mind are so widely different, and the practical results when followed out in detail, so diverse from each other, that we think the philosopher, the philanthropist, the christian and even the infidel can but arrive at the same conclusion; viz. "that wisdom is better than weapons of war." We, therefore, in justice to the position we have taken, can but speak of the two sentiments or ideas, in the light which we view them. And first, weapons of war are always associated with the battle-field; with blood and carnage. Not only so, but with the angry passions, and not unfrequently with all that malice, hatred and revenge that characterize the most depraved and barbarous of the human race, even the demons of the lower regions "grin horribly a ghastly smile" at their use, when "death deputes ambition to do the work of age and toss him twice ten thousand at a meal." Are weapons of war calculated in their nature to produce true converts to the christian faith? Let the history of the crusades of the eleventh, twelfth, and thirteenth centuries answer. Let the bloody inquisition disclose the weakness, the blackness, and worse than puerile imbecility of her arguments. Let all the bloody tragedies that have been acted, be chronicled in one black catalogue, and what arguments do they confirm or establish, in favor of that pugnacious disposition which delights in revenge, and deals out liberally "fire-brands, arrows and death?" Can any one be so void of reason as not to consider "wisdom the better part of valor?" I wisdom dwell with prudence, says the inspired penman. The scripture has no where spoken of weapons of war in those strong commendatory terms, that characterize "that wisdom which is first peaceable, then pure, gentle, easy to be entreated, full of compassion and good fruits without partiality and with out hypocricy." The very idea of war and weapons of war, are always revolting to the best feelings of a philanthropic bosom, and when contrasted with wisdom and that meek, and quiet spirit, which is in the sight of God of great price, how astonishing that any but carniverous animals, cannibals, or beasts of prey, should for one moment think they did not suffer in comparison with that wisdom which the inspired writers have commended so highly?

We are not now writing a political essay, upon the science of our own or any other government, and we do not say a resort to weapons of war in nations or individuals may not be tolerated under certain circumstances. We are certainly friendly to that liberty of speech and of the press which we enjoy, under the government that protects us. We are not sure the time will never come that weapons of war will not have to be used in their defence; but of one thing we are certain, as we have before remarked, wisdom is surely the better part of valor. Let that wisdom actuate our rulers and ruled that ought to guide them in their counsels, and conduct, and the sanguinary accounts of the battle field and of "garments rolled in blood," will never blacken the page of our future history, nor make the heart of the wise and the good sicken at the revolting sight. Beasts of prey may be met with weapons of war, and men as wild and uncultivated as they, are sometimes to be brought to yield to the only argument that can be adduced, the last resort of kings. But these few exceptions are far, very far, from weakening the force of the sentiment in our text. In fact we feel that it rather confirms it. It is most assuredly a mark of wisdom to act with that prudence and circumspection that will secure the approbation of a good conscience, and the smiles of approving heaven.

Says the scripture, see that none return reviling for reviling, but contrariwise reward evil with good. The Savior of mankind said to his disciples, be ye wise as serpents and harmless as doves. We might here go on and particularize; but we deem it unnecessary, for who does not know that the same sentiment is included, the same spirit breathed in all the divine teachings?-Not only did the Savior teach by precept and by example what we would fain persuade the saints is their duty and their interest, but his disciples and their followers, while actuated by that spirit which their divine Master said should come, and should lead them into all truth, taught the same sound doctrine.

We are not now aware that we are giving new lessons in ethics; not so, but we would stir up the pure minds of the saints by way of remembrance of those pure and holy principles that are so interwoven and identified with their happiness here and their well-being hereafter.

The great Author of our existence has so diversified the human character, that perhaps, it would be morally impossible to find two individuals who are exactly and in all respects alike; and at the same time there is a striking resemblance. Indeed, the temper and disposition of mankind are so nearly alike, that we have but one course to pursue with our fellow men to convert them from the error of their ways, and that certainly is a plain one, for it is the same our heavenly Father has pursued with us. By a course of conduct fraught with wisdom and love, convince them that we are their real friends but not their enemies.

Mildness and dignity of deportment disarms an enemy of his bitterness and asperity towards us. Why will it?-because a soft answer turns away wrath, and is evincive of a cultivated mind, and a correct taste, while on the other hand, grievous words stir up strife, and engender all the evil passions that dwell in a corrupt heart actuated by motives most foul and impure. We would now make some practical application of the subject on which we have been writing. And first, of that class of people who know not God nor have ever heard his gospel preached, we say may the Lord have mercy on them and bring them to a knowledge of the truth. We have less fears for them than for the self-righteous professor who has a form of godliness but denies the power thereof. The Judge of all the earth will do right and those who never heard his gospel, cannot be justly condemned for a non-compliance with its requirements. Thus said the Savior to the Jews, "If I had not come among you and did the work that none other man did, ye had not had sin but now ye have no cloak for your sins." If they never heard, they certainly could never believe and obey. The great apostle of the Gentiles makes the subject very plain by a few interrogatories which he puts. He says, how shall they hear without a preacher, and how shall they preach except they be sent? But we have inadvertantly digressed from the main thread of our subject. Therefore, we say in calling to mind what the wise man endeavored to impress on the heart, that wisdom was better than weapons of war, that all the saints will believe and be governed by that wisdom which is first peaceable, then pure, &c.; but we are sure the fearful, the abominable, the unbelieving, the contentious, the whoremonger, the adulterer, the tat[t]ler and whosoever loveth and maketh a lie, are disobedient to the divine mandate: they obey not God nor are they actuated by the principles of the gospel of his dear Son. But brethren, who are saints, we are persuaded better things of you, than to suppose you would knowingly violate any of the injunctions of holy writ, or by your conduct set at nought any precept of inspiration. Though we have thus written, we would fain draw a vail of charity over the follies and faults, and wickedness and ignorance of poor human nature, and we here further say, that we feel it our duty and our privilege to forgive all that the Lord has, or will forgive, "but if they sin wil[l]fully after they have come to a knowledge of the truth, have tasted the good word of God and the powers of the world to come, there remaineth no more sacrifice for sins, but a certain looking for a judgment and fiery indignation, which shall devour the adversary." If the saint, or the minister of Jesus Christ differ in opinion from his fellow clay, he will always bear in mind that wisdom is better than weapons of war; he will never resort to violence to produce conviction or procure converts to his faith. He will never violate the laws of his country, by trespassing on the feelings, the rights, the privileges or persons of others.-He knows and he feels, that wisdom is better than weapons of war. He knows that reason and argument are the weapons, the rightful, the legal weapons, to combat the errors and follies of this generation. He "is not easily provoked, thinketh no evil, rejoiceth not in iniquity;" in himself or others; "but rejoiceth in the truth" and in works of righteousness. He flatters no man's vanity by indiscriminate, wicked and foolish adulation, nor does he hastily impugn the motives or censure the acts of those who have the misfortune to differ from him in principle or practice. He has his friends, and they are among men of sense, of truth, and stern integrity. The wicked fear him, the vain shun him, for he commends no man's evil deeds, nor loves his friends for unrighteous acts. He advises with candor, reproves with mildness, and rebukes with a steady, decided, inflexible purpose of heart, that clearly evince his love to his friends and his unshaken confidence in God and his cause.

Our readers will reflect on what we have penned for their perusal, and we hope profit by the remarks we have made. The hints are such as were suggested to our mind from the reading of the text, and we trust the saints will receive them, and compare them with their own experience and the main scope of the divine teachings and find them correct. To our enemies we say, our only object is to do good, that we trust we have not wil[l]fully misrepresented, exaggerated, or "set down aught in malice," and we still say, it is our firm conviction that in all our intercourse with our fellow men, wisdom is better than force, than violence, or weapons of war. Ed.

DIED-In Lyman, Grafton co. N. H. on the 21st of January last, SUSANNAH, wife of Solomon Parker, aged seventy years.