INTRODUCTION TO WISDOM LITERATURE

The biblical wisdom literature has many similarities with ancient collections of memorable sayings that have been found in Egypt and Mesopotamia. For example, the Instruction of Vizier Ptah-hotep was produced in Egypt long before the time of Abraham. The maxims in this book were intended to guide people on the path of success and happiness.

Similarly, the Instruction for Merikare was intended to instruct a young man on how to be a good king. South Asia also has its share of wisdom literature, represented by works like the Thirukkural by Thiruvalluvar, dating from about the second century BC, which deals with the wisdom needed to live as a good person; the Arthashasthra by Chanakya in the third century BC, which deals with statecraft, economic policy and military strategy; and the Panchatantra, which talks about the five ways in which human beings can succeed in life and also dates from about the second century BC.

It was only around the time of King Solomon in the tenth century BC that the Israelites began to write down the wise advice and observations that had been passed down orally among them from generation to generation. The desire to do this may have been spurred by the international and cross-cultural currents of his time.

The books of Job, Proverbs and Ecclesiastes comprise the biblical wisdom literature. Some of the psalms also reflect wisdom themes (1; 32; 34; 37; 49; 73; 112; 127–28; 133). These psalms contain precepts or admonitions (rather than hymns or prayers) or deal with tough questions such as the prosperity of the wicked and the suffering of the righteous. Apocryphal books such as the Wisdom of Solomon and Sirach also contain wisdom material, though they are not part of the Christian or Jewish Scriptures.

Job, Proverbs and Ecclesiastes share a strong focus on wisdom. Sixty percent of all the references to “wisdom” in the OT are found in these three books. They are also full of related words like “understanding”, “intelligent” and “cunning”, as well as of words describing the opposite of wisdom: “stupid”, “simple” and “folly”.

These books are also linked by their common approaches to life and living. They are concerned with what is good for people. They are experiential in the sense that what is said is derived from careful observation of life and of the consequences of certain patterns of human behaviour. They share many common themes such as the value of wisdom, the power of the tongue, the inequities of life, the foolishness of acc

In the OT, the word translated “wisdom” can be used to refer to practical knowledge in any sphere, ranging from the skill of a craftsman to the ability of a politician. However, in the wisdom literature, “wisdom” always refers to life skills, that is, the ability of individuals to conduct their life in the best possible way and to the best possible effect. That is why it usually occurs in combination with words such as “understanding” and “knowledge”, suggesting it is an intellectual quality that provides guidance for happiness and success in life. The wise are those who use their reason and will to make decisions.

The wisdom literature tells us that wisdom is something that can be acquired. The book of Proverbs explicitly says that its purpose is to help people gain wisdom, understanding and insight (Prov 1:2). It also makes it clear that gaining wisdom is not just about gaining information, but also involves gaining the ability to use information in an appropriate manner at the appropriate time. It is about learning how to live in a manner that is right, just and fair (Prov 1:3-4).

Although the biblical wisdom literature has similarities with writings from other cultures of the day, it is still deeply rooted in Israel’s relationship with God. True, the wisdom books scarcel mention the exodus and God’s covenant with his people, or the temple, the sacrificial system and the priests. Yet they are written with the understanding that all wisdom originates from God and is available to human beings only because he has given them the ability to receive divine revelation and perceive its meaning. Their position is aptly summed up in the saying, “the fear of the LORD is the beginning of wisdom” (Prov 9:10). Only the devout worshipper who fears God can really begin to become wise.

Paul Swarup