Proverbs, Ecclesiastes, Song of Songs

Allen P. Ross, Jerry E. Shepherd, George Schwab, Tremper Longman III, David E. Garland

• Publisher: Zondervan Academic
• Year: 2017
• eBook ISBN:
  9780310531852
• Subtopic: Biblical Criticism & Interpretation

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Text and Exposition

I. INTRODUCTION TO THE BOOK OF PROVERBS (1:1–7)

A. Title: The Proverbs of Solomon (1:1)

1The proverbs of Solomon son of David, king of Israel:

COMMENTARY

1 This verse provides the general heading for the entire book, even though the proverbs of Solomon probably do not begin until ch. 10. But the title most naturally uses a genitive of authorship to indicate that most of the collection following was either written by Solomon or collected by him. Interestingly, this book lacks an addressee and in that respect is unlike all the other wisdom literature of the ancient Near East. Those collections were primarily addressed to the crown prince, but here the material is written for the whole nation of Israel.

But what is a proverb? The use of māšāl (GK 5442; here mišlê š^elōmōh, “proverbs of Solomon”) suggests the idea of likeness. Toy, 3, referring to the Niphal, suggests the meaning “to become like, be comparable with.” For example, Psalm 49:12[13] says that the one who lives only for this life is “like [nimšal] the beasts that perish”; and verse 4[5] of the psalm identifies the poem as a wisdom psalm (l^emāšāl, “to a proverb”). The word appears also in 1 Samuel 10:12 to report how a proverb (māšāl, “a saying”) came into being: “Is Saul also among the prophets?” His prophesying invited comparison to the prophets. This idea for māšāl is also supported by the Akkadian mišlu (“of like portions”) and the Arabic mitlu (“likeness”).

A proverb may then be described as an object lesson based on or using some comparison or analogy. It may be a short saying that communicates a general truth (Eze 16:44), a lesson drawn from experience (Ps 78:2–6), a common example (Dt 28:37), or a pattern of future blessing or cursing (Eze 21:1–5). The purpose of a proverb is to help one choose the best course of action among those available—the foolish way is to be avoided and the wise way followed (A. R. Johnson, “Māšāl,” in Wisdom in Israel and in the Ancient Near East, ed. Martin Noth and D. Winton Thomas [Leiden: E. J. Brill, 1955], 162–69).

B. Purposes: To Develop Moral Skill and Mental Acumen (1:2–6)

OVERVIEW

This book has two purposes: to nurture moral skillfulness and mental discernment. The first purpose is developed in vv.3–4; then, after a parenthetical exhortation in v.5, the second purpose is developed in v.6.

2for attaining wisdom and discipline;

for understanding words of insight;

3for acquiring a disciplined and prudent life,

doing what is right and just and fair;

4for giving prudence to the simple,

knowledge and discretion to the young—

5let the wise listen and add to their learning,

and let the discerning get guidance—

6for understanding proverbs and parables,

the sayings and riddles of the wise.

COMMENTARY

2 The first purpose is that the disciple will develop skillfulness and discipline in holy living (v.2a). “Attaining,” from the infinitive daʿat (lit., “to know”; from GK 3359), encompasses an intellectual and experiential acquisition of wisdom and discipline, for the expression “to know” wisdom not only means to become conscious of it but also to observe it, to realize it, and to experience it.

“Wisdom” (ḥokmâ; GK 2683) basically means “skill.” This word describes the “skill” of the craftsmen who worked in the tabernacle (Ex 31:6), the “wits” of seasoned mariners (Ps 107:27), administrative abilities (1Ki 3:28), and the “wise advice” of a counselor (2Sa 20:22). In Proverbs “wisdom” signifies skillful living—the ability to make wise choices and live successfully according to the moral standards of the covenantal community. The one who lives skillfully produces things of lasting value to God and to the community.

The other object to be acquired is “discipline” (mûsār; GK 4592; cf. 4:5), the necessary companion of wisdom. Mûsār denotes the training of the moral nature, involving the correcting of waywardness toward folly and the development of reverence for the Lord and personal integrity. Waltke, 1:175, asserts that wisdom cannot be possessed without this instruction to correct moral faults.

The second major purpose of Proverbs is to help the disciple acquire discernment (v.2b). The meaning of the Hiphil infinitive hābîn (“to understand, discern”; GK 1067) can be illustrated by the cognate preposition bên (“between”). “To discern” means to distinguish between things, to compare concepts, form evaluations, or make analogies. One cannot gain wisdom and instruction without understanding.

The object of this infinitive is cognate to it: “words of insight” (ʾimrê bînâ, with “words” referring to complete statements, of course). Proverbs will train people to discern lessons about life, such as distinguishing permanent values from immediate gratifications. Both writing and speaking these words were used in the instruction.

3 The first purpose statement is now developed. Once again an infinitive is used—the disciple will receive (lāqaḥ, “acquire”) something worth having. In 2:1 this verb (“to accept”) is parallel with ṣāpan (“to treasure, store up”). What the student receives is discipline (mûsār) and prudence (haśkēl; GK 8505). The Hiphil infinitive haśkēl indicates the (genitive of) result: discipline produces prudent living, i.e., wise behavior or good sense. To act prudently means “to act circumspectly.” The concept may be illustrated by the actions of Abigail, the wife of the foolish Nabal (1Sa 25).

The three terms that follow—ṣedeq (GK 7406), mišpāṭ (GK 5477), and mêšārîm (GK 4797)—are adverbial accusatives of manner, expressing how the prudent acts manifest themselves. These three tests prevent wisdom and understanding from being misused. Ṣedeq (“righteous” or “righteousness”) denotes conformity to a standard, as in Deuteronomy 25:15, where weights and measures were required to be right. The religious use of the term signifies what is right according to the standard of God’s law (see Dt 16:18–20), viz., conduct that conforms to the moral standards of the covenantal community (see Jer 22:13; Hos 10:12). Knowledge and understanding that does not lead to righteousness is not wisdom at all.

Prudent acts will also exhibit “justice.” Mišpāṭ (“just,” NIV) essentially signifies a “decision” like that of an arbiter (see Dt 16:18). It is applied to litigation (2Sa 15:2) and the precedent established by such (Ex 21:9; used of a custom in 1Ki 18:18). The term also connotes that which is fitting or proper (Jdg 13:12). Proverbs will develop a life that has a sense of propriety in making decisions.

The third quality is “equity” (“fair,” NIV). Mêšārîm, related to yāšār (“upright, straight”) can describe that which is pleasing (Jdg 14:3 [“right one”], 7 [“liked”; lit. “she was right”]). The book will instruct a lifestyle that is equitable, one that incorporates the most pleasing aspects (see Ps 9:8[9]).

So the disciple of Proverbs will acquire discipline that will produce a prudent life, and that prudent life will be demonstrated by “doing what is right and just and fair.”

4 The first purpose statement is now developed from the teacher’s point of view—he will give shrewdness to the naive or “simple,” what Waltke, 1:177, calls the morally brainless petî (GK 7343). (For a discussion of the simple person, see Kidner, 39.) This naive person (petî) is one who is gullible (14:15) and easily enticed (9:4, 16), and falls into traps (22:3). Although this person may be a youth, the characteristics are by no means limited to young people. The term describes anyone on the verge of becoming mature—some never get there. The instructor wants to give such a one a sense of shrewdness (ʿormâ; “prudence,” NIV; GK 6893), the ability to foresee evil and prepare for it (13:16; 22:3). With ʿormâ the naive will be able to avoid the traps in life (see Mt 10:16).

The second half of this verse parallels “simple” or “naive” with “[immature] youth” (naʿar) and “shrewdness” or “prudence” with “knowledge” (daʿat; GK 1981) and “discretion” (m^ezimmâ, from zāmam, “to devise”; GK 4659). This latter expression refers to devising plans or perceiving the best course of action for gaining a goal (Toy, 7). Daʿat and m^ezimmâ may form a hendiadys to be translated “purposive knowledge,” viz., the perceptive ability to make workable plans. Such ability is crucial for the immature youth in this world.

5 Before elaborating the second purpose statement of the book, the writer digresses to exhort those on the other end of the spectrum. The first verb advises the wise to hear, and the second gives the purpose—“[to] add to [w^eyôsep] their learning.” By using the verb “add” the writer is emphas...

Table of contents

• Cover
• Title Page
• Copyright Page
• Contents
• Contributors
• Preface
• Abbreviations
• Proverbs
• Introduction
• I. INTRODUCTION TO THE BOOK OF PROVERBS (1:1–7)
• II. A FATHER’S ADMONITION TO ACQUIRE WISDOM (1:8–9:18)
• III. THE FIRST COLLECTION OF SOLOMONIC PROVERBS, PART I (10:1–15:29)
• IV. THE FIRST COLLECTION OF SOLOMONIC PROVERBS, PART II (15:30–22:16)
• V. THE SAYINGS OF THE WISE (22:17–24:34)
• VI. PROVERBS OF SOLOMON COLLECTED BY HEZEKIAH (25:1–29:27)
• VII. THE WORDS OF AGUR (30:1–33)
• VIII. THE WORDS OF LEMUEL (31:1–9)
• IX. THE WIFE OF NOBLE CHARACTER (31:10–31)
• Ecclesiastes
• Introduction
• I. PROLOGUE: THE ABSURD CIRCLE (1:1–11)
• II. QOHELET’S AUTOBIOGRAPHY: THE WISDOM QUEST (1:12–12:7)
• III. EPILOGUE: QOHELET WAS WISE—BUT (12:8–14)
• Song of Songs
• Introduction
• I. THE TITLE (1:1)
• II. THE ANTHOLOGY OF SONGS (1:2–8:12)
• III. FINAL THOUGHT (8:13–14)