The Book of Proverbs is a book that is full of great wisdom. While it is not entirely the wisdom of Solomon (see Author below), it is rightly dedicated to the wisest person of all time. Generally, proverbs is a book of timeless truths that many times can be applied directly to our own lives. While the bridge between the Book of Proverbs may be longer and bigger for some than others, Proverbs is the closest one can get to the Old Testament without being there. It gives light and understanding of Old Testament times without having to do any exegetical or background research for many of the proverbs. Jones also writes, “Proverbs brings the passion and the vision of the prophets to the humdrum immediate concerns of everyday life. The writers of Proverbs rarely sound a trumpet note but they presuppose that it has been heard” (Edgar Jones, Proverbs and Ecclesiastes (New York: The Macmillan Company, 1961), p. 47.)
To really understand the book of proverbs, one needs to understand the first seven verses. Proverbs is purely didactic containing no history. Like the other wisdom books, there is no explicit reference to anything distinctively Israelite (the Law, sacrifices, etc). The first seven verses explains the author of the Book, the purpose of the Book, and its literary genre. Similar to verse one, “other verses also identify individual collections within the book, as well as designate the book’s structure (10:1; 22:17; 24:23; 25:1; 30:1; 31:1)” (John E. Johnson, BibSac 144, 423).
The Purpose of Proverbs
Verses 2-5 explicitly state the author’s purpose in writing the Book of Proverbs using a set of infinitives (“to X”).
(1.) The first purpose clauses says that the proverbs are for “attaining wisdom and discipline” (1:2a). Wisdom in its most general meaning means skillful living in which one will know the right thing to do at the right time. Therefore, one will learn how to live morally, that is, “to live a life of moral order in an ordered universe” (Johnson, 425). Discipline basically refers to instruction with the sense of correction. This word is used of God’s discipline (Dt 11:2; Isa 26:16; Ps 50:17) and corporal punishment (Pr 13:24; 22:15; 23:13); however, when it is coupled with wisdom it means “submitting to instruction in order to reach the goal of wisdom” (Koptak, NIV Application Commentary: Proverbs, 59). As Ptahhotep (Egyptian) taught his son, he also says to all, “There is no one born wise.” Therefore, the Book of Proverbs aims to bring you intimately acquainted with wisdom and discipline (because it is needed, plus the Proverbs call you stupid if you hate discipline, 12:1.).
(2.) The second purpose clause urges the reader to understand the wisdom sayings (1:2b, 6). As will be pointed out later, Proverbs 1:6 states its own literary genre. Crenshaw believes that sages communicated in their own literary genre and lingo. However, the wise one will be able to understand the proverbs, riddles, and the sayings of the wise. More specifically, they will be able to discern meaning when there seems to be no apparent meaning. Within the sayings are vast amounts of nuggets of truth, but one needs understanding or discernment in order to tap into this wisdom (“The term “understanding” more accurately refers to discernment. The person who is truly wise is able to separate, to discriminate, to read between the lines. On the surface some lines of poetry seem to have no relationship to each other (e.g., the two lines in 25:27 ). Some verses appear to be independent (cf. 25:16–17 ), while others are connected (26:4–5),” Johnson 426.). Even further, these riddles, satire, and proverbs speak of the vast wisdom content of the mysteriousness of God, the unknown daily fortunes or misfortunes, and moral-spiritual behavior (somewhat unintelligible to the unspiritual, cf. 1 Cor 1-2).
(3.) Together, along with wisdom and discipline, one needs instruction on moral insight, that is, prudence (1:3). Prudence is the ability to size up a situation and respond accordingly (Koptak 59). This learns from looking back (history) and looking forward (future consequences). The Book of Proverbs is “a storehouse of moral instruction” (Johnson 427) founded on the fear of the Lord (1:7, etc.). Thus the proverbs stand beside the Decalogue as complementary coming from a different direction (observation, experience, and reflection). The proverbs persuade the wise to obey the torah, and in a sense it provides the solution to idolatry of the Old Testament (Koptak 39-40). So prudence leads one along the good path, instead of the path of the wicked (cf. Ps 1). Moral behavior is behavior that is just, right, and fair. Or rather, the goal of the wise is to exhibit behavior that complements or resembles the character of God (cf. Ps 9:8; 33:5; 89:14; 96:10; 97:2; 103:17).
(4.) The last objective or purpose of the proverbs is that the proverbs are to be received by a certain type of person (1:4). Wisdom offers her advice to a wide range of interests: “Its precepts follow man into all the details of his daily occupation, and into all the relations of his common life. Wisdom is the friend and counsellor alike of the monarch on the throne, of the artisan in the workshop, and of the husbandman in the field” (T. T. Perowne, The Proverbs (Cambridge: At the University Press, 1899), p. 13). However, this verse declares the intended recipients of these proverbs. They are the simple (untutored or the ignorant), that is, lacking instruction than lacking intellect. Simple people can be lead astray, so there is a sense of gullibility and naivety (Koptak 60). Not only is Proverbs addressed to the simple, but also to the young. The simple and young are set in parallel suggesting that anyone needing instruction is invited to sit at the feet of the Sages. Scott writes, “Specially is the young man directed to this book. His undisciplined ardor runs to waste. His mind fluctuates at the mercy of the winds of opinion in the world around him; and greatly does he need some settled master-principles to fix his purpose, choice, and conduct” (Scott, Proverbs and Ecclesiastes, p. 2).
Many teachers can definitely agree that it is difficult to impart wisdom to the young and we all know that it is hard to explain prudence to the naïve. They are to learn prudence, knowledge and discretion instead of being tossed about by the elementary philosophies of this world. “Prudence here is used as a positive description of hidden, private thoughts…discretion is the ability to make plans…and knowledge is a positive term that will receive greater positive charge…by its association with the fear of Yahweh” (Koptak 60).
The Genre of Proverbs
Verse 6 explains the literary genre, forms and devices that the Book of Proverbs employs. Proverbs and parables compare in order to teach. Riddles are complex statements that hide their meaning in order to demonstrate its cleverness. Among those who study proverbial literature, there is great debate about what a proverb (Heb. masal) is. Wolfgang Mieder says, “A proverb is a short sentence of wisdom” (W. Mieder, Proverbs Are Never Out of Season: Populer Wisdom in the Modern Age (New York: Oxford Univ. Press, 1993), 18-40). A proverb is “succinct persuasive saying proven true by experience” (Arnold and Beyer, Encountering the Old Testament, 314 though I used the 1999 version) They are not promises. They were never intended to be guarantees of what would happen in every situation; instead, they are generally true. They are not commands. Even though many proverbs begin with an imperative, it is important to interpret these carefully. “Rather than promises or commands to be applied in every case, the proverbs are general principles of life. Here is the wisdom of the ages, tried and true, compelling in its presentation and uplifting in its ethics. Because of their terse style, proverbs are not to be skimmed or read quickly. Their condensed language makes it necessary to read them slowly and contemplatively…Their general quality also means you should always be looking for the underlying principle of the statement” (Beyer, 315).
“It is material set in proverbial form to encourage the mind to slow down and compare, each couplet serving as a kind of thesis for discussion among the sages” (Scott, Proverbs and Ecclesiastes, p. 24). To read Proverbs rapidly leads to frustration. As Collins put it, “To read straight through a few chapters of Proverbs is like trying to have a conversation with someone who always replies with a one-liner” (Collins, Proverbs, Ecclesiastes, p. 13. John E. Johnson 423). Therefore, the author implicitly tells the reader to read slowly, contemplatively, and with great reflection. In other words, proverbs foster wisdom and understanding. This is higher level learning for the simple and the young who most likely exhibit impatience and immaturity to wait desiring for instant gratification instead of future gain.
Proverbs are found throughout the Old Testament and some scholars view Jesus’ teaching ministry as an ancient sage of proverbs (including parables, Mt 13:52-53; Mk 3:23; Lk 6:39; 8:10) and instructions (cf. Lk 4:23). “The masal provides a model of reality—or better, a model for reality—using analogy to connect the saying with the actual life situation of the audience (S. Niditch, Folklore and the Hebrew Bible (Minneapolis: Augsburg Fortress, 1993), 67-87). In sum, readers of the book of Proverbs must keep in mind that its proverbs are never simple ancient deposits of wisdom; rather, they are sayings designed to provoke a response in those who hear them and relate them to life” (Koptak, 22).
The Motto of Proverbs
While the reader is still contemplating the roads of the wise and the fool, he/she comes upon the thesis of the Book of Proverbs (and all of biblical wisdom literature for that matter). Proverbs says, “The fear of the Lord is the beginning of knowledge” (1:7). This can mean either that the fear of the Lord is the first thing to know in acquiring knowledge or it can mean that it is the most important. I personally believe that it is a pun intended to mean both. This statement thrusts the reader into the Book, and every subsequent statement throws the reader back to this statement. It is what I call the Guiding Principle of Wisdom Literature.
- The Fear of the Lord is the first step to wisdom (1:7a).
- The Fear of the Lord is the priority or principal part of wisdom (1:7a).
- The Fear of the Lord is the essence of wisdom (15:33).
Bruce Waltke writes, “It is at one and the same time both the source and the substance, the cause and the effect” (Proverbs). So one is left at an impasse. One must choose either to follow the way of the wise that leads to prosperity (though not necessarily defined monetarily, cf. Ps 1) or to follow the path of the fool which leads to destruction (again, though not necessarily defined monetarily, cf. Ps 1); that is, to follow Madame Folly or Lady Wisdom.
The Author of Proverbs
Solomon, the son of David, was said to have written over three thousand proverbs (1 Ki 4:32). Many of them are found in the book of Proverbs (1:1-9:18; 10:1-22:16; 25:1-29:27, these were selected by a committee appointed under king Hezekiah, 726-698 B.C.). The wisemen were perhaps the ones who attended Solomon (cf. 1 Ki 4:31; 12:6; wrote 22:17-24:22 and 24:23-34). We do not know who Agur son of Jakeh (30:1-33) or King Lemuel (31:1-9, perhaps 31:10-13) were, but some project that he was a non-Israelite who may have lived in the area of Uz where people still believed in the true God. Regardless, as stated before, Solomon was the most excellent wiseman, sage par excellence, hence the reason that the Book of Proverbs would be at least dedicated to him.
