What Are Some Key Themes in the Book of Proverbs?

When considering the theology of Proverbs, one could profitably explore numerous specific topics addressed in the book (e.g., wealth, laziness, speech, etc.). Unfortunately, space precludes this commentary from such investigations (see Longman, Proverbs, 549–578 and Derek Kidner, Proverbs: An Introduction and Commentary, TOTC [Downers Grove, IL: Tyndale, 1964], 31–56, for good examples). However, certain theological themes are so important in understanding the book as a whole that they need to be addressed here at the outset.

The Nature of Wisdom

Though contemporary Americans value wisdom (just check out the self-help section of a local bookstore), America is not a proverbial society. For Americans, proverbs are trite and infrequently used. But this is not the case in many other cultures. It certainly was not the case in ancient Israel where proverbs were a part of everyday life for all levels of society.

Israel was not alone in valuing proverbial wisdom. The larger culture of the ancient Near East, of which Israel was a part, also greatly valued proverbs, and there was a good deal of interchange between ANE cultures. So even though Israel’s wisdom was distinct in important ways, it also intentionally included international dialogue partners. For example, one can see direct parallels between several proverbs (particularly in 22:17–24:22) and the instructions of the Egyptian wise man Amenemope (an Egyptian government official probably sometime before 1000 BC). This should be no surprise in light of Solomon’s great wisdom, which was known across the ancient world (1 Kg. 4:29-31). “While the Old Testament scorns the magic and superstition which debased much of this thought (Is. 47:12,13), and the pride which inflated it (Jb. 5:13), it can speak of the gentile sages with a respect it never showed towards their priests. Solomon outstripped them, but we are expected to be impressed by the fact” (Kidner, Proverbs, 17).

What does Israel’s interchange with its neighbors imply about the nature of wisdom? Wisdom focuses on living in this world and in that sense has a foundation in general revelation. This is why non-Israelite wise men could look at the world and make wise observations. In looking long and hard at this world, the sage might make general conclusions, seeking to interpret what is happening in life broadly (as in Job or Ecclesiastes), or he might make more concrete conclusions, seeking to provide guidelines for living life skillfully (as in much of Proverbs). Nevertheless, this world is God’s world, and so biblical wisdom is superior to other wisdom, for it acknowledges that God is central. While pagan wisdom sought to control and manipulate the world order in favor of one’s own interests, biblical wisdom is rooted in the fear and worship of the living God (Pr 1:7; 9:10).

Wisdom as Theology

It was pointed out above, in connection with the international flavor of ANE wisdom, that wisdom has a particular interest in truth gleaned from observing life in this world. Yet this point should not be overstated.

The book of Proverbs is no more just another piece of ancient wisdom than a priceless masterpiece is just another painting. Nor is Proverbs just a collection of practical, secular advice with a few references to the Lord tacked on here and there to give it a pious veneer. Biblical wisdom is fundamentally theological precisely because it is rooted in the Lord Himself. Consider the following two crucial points.

First, biblical wisdom is revealed from God Himself. It is not merely the product of man’s insights into the world. Solomon received his wisdom from God (1 Kg 4:29), as Solomon himself acknowledges (Pr 2:6). It is this divine wisdom that has been God’s ever-present companion from the beginning of time (8:22-31). Indeed, Agur makes clear that God’s wisdom, revealed in His Word, far exceeds the limitations of human capacities (30:2-6). Little wonder that Agur and Lemuel both consider their sayings to be an “oracle” (i.e., a prophetic revelation) from God (30:1; 31:1; see commentary below) (Waltke, OT Theology, 915–921).

Second, biblical wisdom reflects the worship of God Himself. This is why the fear of the Lord is the key to wisdom (cf. 1:7). Longman has pointed out that Pr 1–9 is really a hermeneutical guide for understanding the rest of Proverbs. Its major focus is to contrast wisdom with folly and extol the advantages of wisdom. This contrast is most pronounced in the comparison between Lady Wisdom and Woman Folly (chap. 9). Both invite the passerby (the reader) to join her for a fellowship meal. Both of their houses are situated on the highest point of the city, the place where temples were situated in the ancient world. Ultimately, both are calling the reader to worship either the Lord (in the case of wisdom) or idols (in the case of folly) (Longman, Proverbs, 58–61). This makes the decision between wisdom and folly a matter of life and death. Those who choose wisdom will inevitably fear (or worship) the Lord (1:7; 9:10) and put their trust in Him (3:5-6; 14:26; 16:3, 20; 18:10; 19:23; 22:19; 28:25). In the end, the wisdom sayings are effective because of the Lord who has revealed them to His sages and because He sustains them (Waltke, OT Theology, 921).

The Wise

Although it is not possible here to survey thoroughly the teaching of Proverbs on wisdom and the wise, consider three broad points. First, Proverbs uses a vast array of terms to describe wisdom and the wise. The full array of terms will be seen in the commentary below (e.g., 1:2-6), but Kidner’s survey provides a helpful sample. The wise are disciplined, having received wise “instruction” (musar; e.g., 1:2-3) and accepted “reproof ” (tokachat; e.g., 1:23; 3:11). The wise are also discerning because they have “understanding” (binah; tebunah; e.g., 1:2; 2:2). Moreover, they demonstrate practical common sense (“wise behavior”; sekel; e.g., 1:3; 12:8). This term was used of Bezalel, the craftsman whom the Lord gave skill for the building of the tabernacle (Ex 31). Hence, its usage in Proverbs should be understood as “skill for living.” The proverbs speak of “sound wisdom” (tushiyyah; e.g., Pr 2:7; 8:14) in times when resourcefulness is needed. Similarly, the wise have shrewdness (“prudence”;‘ormah; e.g., 1:4) and “discretion” (mezimmah; e.g., 1:4); they understand the situation and plan accordingly. Finally, they have “knowledge” (da‘at; e.g., 2:5; 3:6) and “learning” (leqach; e.g., 1:5) of God and His truth (Kidner, Proverbs, 36–37).

Second, because the wise by definition fear and trust the Lord, Proverbs inextricably links being wise with godliness. Wisdom is fundamentally spiritual and ethical. The wise are thus righteous (tsedeq; e.g., 1:3), just (mishpat; e.g., 1:3), and fair (“equity”; mesharim; e.g., 1:3). Similarly, they are also characterized as blameless (“integrity”; tom; e.g., 2:7), “good” (tob; e.g., 2:20), “upright” (yashar; e.g., 2:7). They also exemplify kindness (“steadfast love”; chesed; e.g., 3:3) and faithfulness (“truth”;’emet ; e.g., 3:3) (Waltke, Book of Proverbs 1–15, 97–100).

Third, wisdom is both compelling and accessible. Wisdom is shown not only as having innumerable benefits and rewards (and folly its dangers), but it is often pictured as a regal lady who is utterly incomparable and yet also available to all who seek her. For those willing to turn from folly and seek wisdom and the Lord who gives it, wisdom may be found.

The Fool

As with the wise, there is also a wide variety of terms for the fool. The mildest is the “naive” (peti; e.g., 14:15), who is gullible, aimless, and easily led astray. But he is not incorrigible and can be taught wisdom if he will listen. More intransigent is the typical “fool” in proverbs, called the kesil (e.g., 17:16) or the ’ewil (e.g., 24:7). This type includes “people with morally deficient characters that prompt their irrational behavior. They are blockheads because, deaf to wisdom, from their distorted moral vision, of which they are cocksure, they delight in twisting values that benefit the community” (Waltke, Book of Proverbs 1–15, 112). Even worse is the “scoffer” (lets; e.g., 9:7-8), who is utterly arrogant and hardened against wisdom and correction. His sneering attitude is repulsive, and his influence in society is noxious. Another type of fool deserving special mention is the “sluggard” (‘atsel; e.g., 26:13-16), whose laziness makes him a menace to himself and others. These terms make clear that, as with wisdom, so too folly is fundamentally spiritual and ethical. So, for example, the “wicked” (resha‘im; e.g., 10:3), the perverse (tahppukot; e.g., 6:14), the “devious” (luz; e.g., 3:32), and the “treacherous” (bogedim; e.g., 11:3, 6) are all fools as well.

Life and Death

A major theme in Proverbs is the two paths, those of wisdom and folly. Wisdom’s path is straight and smooth and leads to life; folly’s path is crooked and hard and leads to death. But what exactly does Proverbs mean by “life” and “death,” and do these concepts include eternal life and death?

In Proverbs, “life” sometimes refers merely to physical life (e.g., 31:12). But typically it goes beyond that to include a quality of life that involves material, social, psychological, moral, and spiritual well-being (3:21-22; 8:35; 10:16; 15:27; 16:15; 19:23; 21:21; 22:4). At its heart, life is tied inextricably to fellowship with the Lord (e.g., 2:5-8; 8:35). While Proverbs does not explore life after physical death in detail, it does indicate that abundant life in fellowship with the Lord continues after physical death (12:28; 14:32; 15:24; 23:17-18). This eternal, qualitative nature of life is why Proverbs consistently describes the wicked who are still physically alive as partaking not in life, but in death (Waltke, Book of Proverbs 1–15, 104–107; Kidner, Proverbs, 53–55).

What, then, is “death” in Proverbs? When taken in light of the entire OT, Proverbs included, “death is a whole realm in conflict with life, rather than a single and merely physical event” (Kidner, Proverbs, 55). To be sure, the death that folly and wickedness bring may well be physical (e.g., the result of capital justice for adultery, Lv 20:10; Dt 22:22). But death continues to endure in the grave (Sheol and Abaddon), and it can also come to those physically alive “in the forms of sickness (e.g., Ps. 116:3), calamity (Dt. 30:15) and above all, sin (Gn. 2:17)” (Kidner, Proverbs, 56). Most significantly, death has no part in the kind of abundant life that pertains to never-ending fellowship with God (Waltke, Book of Proverbs 1–15, 105), with all its attendant blessings. For a similar understanding of death in the NT, see the comments on Rm 6:15-20; 7:1425; 8:12-13.

Retribution

Besides life and death, various rewards and punishments are said to follow from wisdom/righteousness and folly/wickedness respectively (e.g., Pr 3:2, 9-10; 10:3; 21:7). This theology of retribution, so common in Proverbs, must be qualified by four important considerations. First, these retributive statements are proverbial. As discussed above, proverbs are not mechanistic promises but statements with a range of application. And that application may need to be qualified by other proverbs and biblical teaching that present mitigating factors. “A single proverb does not intend to address all the nuances of a situation; it just gives a snapshot of life to motivate proper behavior” (Longman, Proverbs, 85). So, for example, though God blesses the righteous and judges the wicked, Proverbs (as well as Job, Ecclesiastes, and Psalms) also indicates that there are times when the wicked do seem to prosper (cf. 10:2; 11:4) and the righteous suffer (24:16).

This leads to a second consideration. Retributive statements must be understood with a long-range perspective. Any gains for wicked fools and any setbacks for the righteous wise are short-lived (cf. 24:15-16). Put differently, viewed in light of eternity, it is certainly the case that wisdom/righteousness is blessed and wickedness/folly is cursed. While that blessing/cursing may not always be seen immediately, it will be seen inevitably. This long-term perspective fosters complete trust in the Lord (Waltke, Book of Proverbs 1–15, 109; cf. 3:5-6).

However, third, one usually does not need to wait until eternity to see the principles of retribution at work. For example, generally speaking, experience even in this fallen world demonstrates that those who are self-controlled, diligent, wise in their speech, and gracious to others will prosper far more than those who are not. While mitigating factors may exist (see above), they are exceptions to a rule that generally pertains.

Finally, God Himself stands behind retributive justice. The general principles pertain because the Lord built the world that way (Longman, Proverbs, 84). And, in any case, in the end God will bring all things into judgment (cf. Ec 12:14). This is why the wise will fear and trust in the Lord.