Proverbs

An Introduction And Commentary

Lindsay Wilson

• Publisher: IVP
• Year: 2017
• Print ISBN:
  9781783595563
• eBook ISBN:
  9781783595570
• Topic: Theology & Religion
• Subtopic: Biblical Commentary

In many ways, Proverbs is similar to the wisdom literature of the wider Ancient Near East. However, while the book initially appears to consist primarily of practical advice, it demonstrates that wisdom is grounded in a relationship with God. Lindsay Wilson shows how the first nine chapters provide a reading guide for the many proverbs in subsequent chapters; and how the fear of the Lord, choosing wisdom rather than folly, and having our characters formed by good choices are crucial for understanding Proverbs as Christian Scripture and living out our faith in daily life.Part of the Tyndale Old Testament Commentaries series designed to help the reader of the Bible understand what the text says and what it means.

COMMENTARY

1. THE GATEWAY TO THE SAYINGS (1:1 – 9:18)

A. The prologue (1:1–7)

Context

The title (v. 1) sets out the genre and composer of the book, but is also syntactically linked to the rest of the prologue. The purpose infinitives in verses 2–6 hang from the word proverbs (mišlê) in verse 1. These are proverbs ‘for’ (niv) a specified purpose or to (esv) a given end. The clearly stated aim of verses 2–6 is meant to shape our reading of the book. The first purpose of the book (v. 2a) is to form our character, and this aspect is amplified in verses 3–5. The second half of verse 2 draws attention to the intellectual or academic purpose of the book, which is explained in verse 6. After the purpose of the book has been outlined, we find the foundational principle or motto about the fear of the Lord as the beginning of wisdom (v. 7). This important structural location is highlighted by the presence of a similar saying as an inclusio in 9:10, by the occurrence of the fear of the Lord elsewhere in chapters 1 – 9 (1:29; 2:5; 8:13) and in the closing poem (31:30), and in the concentration of Yahweh sayings in what has been called the ‘theological kernel’ of the book (15:33; 16:6; Whybray, 1990). The shaping of character and intellect outlined in verses 2–6 is built upon this indispensable foundation, so that wisdom rightly understood and used can never be separated from the fear of the Lord.

Comment

1. The book’s contents are described as proverbs. The Hebrew word used (the plural of māšāl) can include proverbs as we know them in English (e.g. ‘a stitch in time saves nine’), but does have a wider meaning than simply a proverb. The title tells us that Solomon is the author or perhaps editor of most of it (see the Introduction), or perhaps of only chapters 1 – 9 at this stage. The precise way in which they are proverbs of Solomon is not made clear, so it could imply either that he wrote them or collected them. We know from 1 Kings 4:32 that he ‘spoke 3,000 proverbs’ (more than are in this book).

Interestingly, despite being wisdom literature, and thus in a sense international, the sayings are here tied to a particular country, and to a specific historical person. In fact, none of the details mentioned here (the person of Solomon, Davidic ancestry, kingship or Israel) forms any significant part of the book’s contents, even though it is assumed throughout that these proverbs are primarily addressed to the people of the God of Israel.

2. A twofold goal is set out here. The purpose outlined in verse 2a is to experience skilful living and discipline, which is a matter of shaping the reader’s character. The verb yd‘, ‘to know’, often has the sense of ‘experience’ or ‘come to know’. Its twin objects are ‘wisdom’ (ḥokmâ), which is practical skill in living, and ‘instruction’ (mûsār), which has the nuance of ‘discipline’ or ‘shaping’. Although we connect these English words with the intellect, the underlying Hebrew words do not primarily refer to academic or ‘head knowledge’ matters, for they describe the realities of daily living more than thinking.

Wisdom is used to describe the ability or know-how to make clothes and other objects (Exod. 28:3; 31:3, 6), to do engraving (Exod. 35:35), to build the tabernacle (Exod. 36:1–2), to shape metal (1 Kgs 7:14) or to trade shrewdly (Ezek. 28:4–5). Instruction (v. 2a) is commonly used in the sense of discipline (Job 5:17), correction (Jer. 5:3), even punishment (Isa. 53:5). An interesting use is found in Proverbs 5:23, where the young man who succumbs to the adulteress is described as dying from lack of discipline. He had the head knowledge or instruction that adultery was deadly, but had not allowed it to shape his life. The need for discipline arises because character does not come naturally to a person. All of us need to be shaped, corrected and trained. The process is not simply to set us free to become our natural selves, but rather to discipline us so that we become better people. The two words together probably constitute a cluster expression meaning ‘disciplined wisdom’.

In verse 2b the intention of the collection of proverbs is to aid in understanding their insights and so to shape the reader’s thinking. Their purpose is to cause the reader to understand or comprehend words of insight. This implies insightful or wise sayings (lit. ‘to understand sayings of understanding’) which comprise the bulk of Proverbs.

3–5. Verse 3 begins to outline the process of shaping our character, continuing the purpose construction of verse 2 (‘to/for’). The proverbs are for receiving or taking in their discipline (instruction) or shaping. They are intended to shape the reader in wise dealing (esv) or ‘prudent behaviour’ (niv). The underlying Hebrew root (śkl) has the sense of being skilful, and the nature of the skill is set out in verse 3b: skill in righteousness, justice and equity (esv). The proverbs are meant to work on the character so that the reader will be able to act in a way that is ‘right and just and fair’ (niv). Righteousness and justice are a common Hebrew word pair in the prophets, but they are also found here in a wisdom book. Righteousness (ṣedeq) in Hebrew thinking is fundamentally fulfilling the demands of your relational obligations, while justice (mišpāṭ) and equity (mêšārîm) imply fairness and uprightness. The process envisaged in Proverbs is that one’s character is transformed so that one can lead a successful life which is fundamentally about integrity. Fox (2000: 60) helpfully notices that these virtues are not being demanded but being promised.

The target audience of the book is the simple one or youth (v. 4). The term ‘simple’ is often popularly misunderstood to refer to intellectual impairment. It does not refer in Proverbs to those of limited intelligence, but rather to those who are not (yet) formed in their thinking, their moral purpose, their life direction. It is a matter of age or maturity, not lack of intelligence. This can also be seen here in the parallel with the youth in the next phrase. They are gullible, inexperienced or able to be taken in by others, but are distinct from the fool or mocker in that they are able to be taught and shaped.

The purpose construction (‘for’) is continued in verse 4. The proverbs are designed to give prudence (‘ārmâ) to these unformed young men. Today prudence sounds old-fashioned, but it commonly means ‘shrewdness’ or ‘cunning’, referring to the ability to work out clever ways of achieving a goal. Interestingly, the term is used of the serpent in Genesis 3, where we see the other side of shrewdness, one separated from the fear of the Lord. This ability can be a virtue or a vice, depending on how it is used. The parallel expression in verse 4b (knowledge and discretion) clarifies that it is meant positively here. Knowledge and discretion is a cluster expression (hendiadys) meaning knowledge with discretion, and so is not just an intellectual feature, but a matter of character which will guard and guide a person (e.g. 2:11).

Verse 5 is a break from the purpose construction (resumed in v. 6), and functions as an exhortation to respond to verses 3–4. The three verbs (listen, add to, obtain) probably have a jussive sense, urging the recipients to embrace the teaching of the book. The call is not simply to listen or hear, for the Hebrew word šm‘ often includes the sense of obey or pay attention. This response is pictured as adding to their learning and obtaining guidance. In other words, it describes a process of allowing the proverbs to shape the way they are and the way they act. It is worth noting that those who are wise and understanding need further transforming by the proverbial teaching (see also 16:23, persuasiveness, esv; ‘instruction’, niv = ‘teaching’), so that the book is not only intended for the unformed simple person or youth (v. 4) but for all. The term for guidance (lit. ‘steering’) is used only a handful of times in the OT, mostly in Proverbs, and speaks of direction or strategic advice.

6. The resumption of the purpose construction here shows that it has not been abandoned, but rather that it takes a new turn at this point. Just as verses 3–5 unpacked verse 2a’s emphasis on the shaping of character, now verse 6 picks up verse 2b’s thrust on transforming thinking. The intellectual purpose of the book is that its readers will understand the various types of ‘proverbs’ and the meaning they convey. The category of proverb is a fairly generic one, which can be used as in verse 1 to mean all the various genres in the book. The saying (esv; ‘parable’, niv) is an uncommon word, found elsewhere in the OT only in Habakkuk 2:6.1 Its precise meaning is unclear, but the context shows that it describes a subgroup of sayings in the book. The words of the wise (or perhaps ‘wise words’) probably refer to the collection of sayings, such as that given this heading in 22:17 (see also 24:23). The final category is the riddle, or puzzling, enigmatic saying. However, the key point of the verse is not in differentiating the various types of sayings, but rather in exhorting the reader to learn from the whole range of literary types and groups of proverbs found in the book.

The prologue as a whole thus urges the formed and unformed learners to grow in their understanding, but also in their character, so that they will be able to manage daily life rightly and successfully.

7. The concept of the fear of the Lord is the motto of the book, but is potentially open to misunderstanding. As outlined in the Introduction, it does not imply being terrified by, or living in dread of, God. Rather, it has a range of meanings that centre on respecting God as God and treating him as he deserves. It is this underlying attitude of treating God as God that is the only true foundation for knowledge and living wisely as outlined in the book. This is a necessary condition for successful living in God’s world.

Respecting God as God is seen in verse 7 as the starting point or foundation of knowledge. Beginning (rē’šît) could be translated as either ‘starting point’ (first chronologically) or ‘chief part’ (first in importance). The different word used in the parallel saying in 9:10 can only mean ‘starting point’, and so it is likely that this is its main thrust here as well, since the two verses act together to bracket the opening nine chapters.

The concept of the fear of the Lord is clarified by noticing the second half of verse 7. Those who fear the Lord are contrasted with fools. This is the first mention of the fool, and they will become a key stereotype within the book. Fools are not just the unformed simple youths of verse 4, but rather those who reject or ignore the path of wisdom. In verse 7b they are described as despising wisdom and instruction. This word pair was also found in verse 2, tying the prologue with the motto to make up the introduction of the book. We have seen in verse 2 that these words refer primarily to skill in living and the shaping of character, and this is precisely what the fools have not only rejected but despised.

Meaning

The prologue (vv. 2–6) establishes that the book has a specific purpose. It is designed to shape both our character and our thinking. This twin purpose is set out in verse 2, and amplified in verses 3–5 and verse 6. The book claims to be not simply filled with interesting observations, but is presented in such a way as to change its readers. Like the rest of Scripture, it is useful for ‘teaching, reproof, correction and training in righteousness’ (2 Tim. 3:16). Also at the outset of the book, the motto of verse 7 asserts that there is a fundamental choice in life between the way of wisdom built on respecting God as God and allowing him to shape our character, and the way of folly which treats such matters as of little value. Our foundational stance (fearing the Lord) and our fundamental choice to embrace the way of wisdom are presented as the only pathway to life in the book of Proverbs. The remainder of chapters 1 – 9 will expand on the...

Table of contents

• GENERAL PREFACE
• AUTHOR’S PREFACE
• ABBREVIATIONS
• BIBLIOGRAPHY
• INTRODUCTION
• ANALYSIS
• 1. THE GATEWAY TO THE SAYINGS (1:1 – 9:18)
• 2. THE SAYINGS OF SOLOMON (10:1 – 22:16)
• 3. THE SAYINGS OF THE WISE (22:17 – 24:34)
• 4. MORE PROVERBS OF SOLOMON COMPILED DURING THE TIME OF HEZEKIAH (25:1 – 29:27)
• 5. THE SAYINGS OF AGUR AND LEMUEL (30:1 – 31:9)
• 6. EPILOGUE: THE WIFE OF NOBLE CHARACTER (31:10–31)
• NOTES