Proverbs as Story Problems
The biblical book of Proverbs as a workbook for wisdom
I have some friends who have a problem with the biblical book of Proverbs. They view it as a collection of “prosperity gospel” statements—obey God, God will bless you with material wealth—which people twist and proof-text for their own agendas. Some verses from Proverbs are problematic for other reasons—they seem to encourage sexism, violence, and corruption, despite various proverbs suggesting otherwise. Is Proverbs a hypocritical or contradictory text?
As a student and fan of the Old Testament, I’ve tried to defend the book of Proverbs to these friends, which usually means I lose the argument and have to go do more research and reflection. This is actually one of my desired outcomes in any argument: lose and do more research. As a result, I’ve probably read through Proverbs more than any other biblical book.
I’ve slowly come to a different understanding of the book of Proverbs. Here is what I think: the book of Proverbs is not a record of absolute truths we must obey—proverbial statements are not commandments. The book of Proverbs is like a workbook in which reader-students learn how to read, interpret, and apply wisdom in their own life. The individual proverbs and parables collected in Proverbs can be understood like math problems in a textbook. They are exercises the reader-student engages with, discerning how that proverb might apply in the real world.
The opening of Proverbs sets up this idea of a “workbook:”
The proverbs of Solomon son of David, king of Israel: for learning about wisdom and instruction, for understanding words of insight, for gaining instruction in wise dealing, righteousness, justice, and equity; to teach shrewdness to the simple, knowledge and prudence to the young. Let the wise also hear and gain in learning, and the discerning acquire skill to understand a proverb and a figure, the words of the wise and their riddles” (Prov 1:1–6 NRSV).
The reader of proverbs is being taught how to understand wisdom—what it is, how it functions, how one can grow in it. So the book of Proverbs isn’t just a collection of sayings to memorize and apply in any situation. It takes discernment to understand what a proverb says, what it implies, and in what contexts it may be most beneficial.
Students of wisdom must learn how to discern wisdom from folly. At first, the novice learns wisdom by command: from parents and teachers. This mode of wisdom-transference dominates Proverbs 1–9. As the novice grows in obedience (itself a form of wisdom), they face more sophisticated challenges to their discernment.
This culminates in Proverbs 9, when Lady Wisdom and Lady Folly both cry out to the “simple” person in the streets, welcoming them to their respective feasts.
Wisdom has built her house, she has hewn her seven pillars. She has slaughtered her animals, she has mixed her wine, she has also set her table. She has sent out her servant-girls, she calls from the highest places in the town, “You that are simple, turn in here!” To those without sense she says, “Come, eat of my bread and drink of the wine I have mixed. Lay aside immaturity, and live, and walk in the way of insight” (Prov 9:1–6).
The foolish woman is loud; she is ignorant and knows nothing. She sits at the door of her house, on a seat at the high places of the town, calling to those who pass by, who are going straight on their way, “You who are simple, turn in here!” And to those without sense she says, “Stolen water is sweet, and bread eaten in secret is pleasant.” But they do not know that the dead are there, that her guests are in the depths of Sheol (Prov 9:13–18).
Wisdom and folly can, by outward appearances, look quite similar, but their outcomes are as divergent as life and death. “Sometimes there is a way that seems to be right, but in the end it is the way to death” (Prov 16:25; cf. 14:12). Only one trained in wisdom can discern the difference.
Proverbs 4:7 reads: “The beginning of wisdom is this: get wisdom, and whatever else you get, get insight.” At first glance, this appears to be a circular statement. Or perhaps it is overly obvious. “Want to get wisdom? Get wisdom!”
But this verse mirrors the structure of Proverbs as a whole. The beginning of one’s own wisdom training involves acquiring and listening to the wisdom of others who have gone before. “Get wisdom” means “pay attention to the wisdom I am sharing with you” (repeated often in the early chapters of Proverbs: 1:8; 2:1; 3:1, 21; 4:1, 10; 5:1, 7; 6:20; 7:1, 24). By accumulating a “bank” of proverbs, parables, wise sayings, riddles, etc., a novice is able to have a guide in their wisdom journey. When they come to a difficult situation, they can call upon their inherited wisdom to help them determine a course of action.
However, there is a danger in rigid citation of proverbial statements. One could wrongly apply a proverb to a situation. Some verses warn against using a proverb improperly. Other proverbs warn against speaking too hastily or being wise in one’s own eyes.
Like a thornbush brandished by the hand of a drunkard is a proverb in the mouth of a fool (Prov 26:9).
If one gives answer before hearing, it is folly and shame (Prov 18:13).
When words are many, transgression is not lacking, but the prudent are restrained in speech (Prov 10:19).
Trust in the Lord with all your heart, and do not rely on your own insight. Do not be wise in your own eyes; fear the Lord, and turn away from evil (Prov 3:5, 7).
These warnings imply that simply “learning” proverbs is not enough to become wise. A person must also, as Proverbs 4:7 says, “get insight.” That is, a novice needs to develop their skill of discerning when a proverb applies and when it might not. Patience and silence are often advised.
One who spares words is knowledgeable; one who is cool in spirit has understanding. Even fools who keep silent are considered wise; when they close their lips, they are deemed intelligent (Prov 17:27–28).
There are quite a few proverbs that seem to advise against each other. Sometimes they are chapters apart; sometimes they are back-to-back, such as Proverbs 26:4–5:
Do not answer fools according to their folly, or you will be a fool yourself.
Answer fools according to their folly, or they will be wise in their own eyes.
So which one is it? This is where discernment is key. The wise person understands that different circumstances call for a different response. In some cases, it is best to answer the fool according to their folly (cf. Prov 24:25; 28:23). At other times, it may be more beneficial to keep silent or to answer another way (cf. Prov 9:7). There is not one “fool”-proof method of response.
This is a warning to the reader that proverbs are not simply “grab and go,” but must be carefully considered. Not all proverbs are in the same “genre.” Some proverbs give advice or commands.
My child, if sinners entice you, do not consent (1:10).
Do not wear yourself out to get rich; be wise enough to desist (23:4).
Some describe how the world works (whether or not this working is just).
The field of the poor may yield much food, but it is swept away through injustice (13:23).
A king’s anger is like the growling of a lion, but his favor is like dew on the grass (19:12).
Some describe how the world should work (whether or not it does at present).
A generous person will be enriched, and one who gives water will get water (11:25).
No one finds security by wickedness, but the root of the righteous will never be moved (12:3).
Some make comparisons that might not be true all the time.
Wealth is a ransom for a person’s life, but the poor get no threats (13:8).
The hope of the righteous ends in gladness, but the expectation of the wicked comes to nothing (10:28).
The reader who would be wise must be patient and consider not just a single proverb in isolation, but various proverbs in conversation, and the biblical canon as a whole (particularly Job and Qohelet (Ecclesiastes), which problematize inherited wisdom).
This has larger implications for biblical study. One of my seminary professors used to say, “Not every biblical passage applies in every situation.” Proof-texting is fun and easy to do, and supports a healthy habit of confirmation bias. But it doesn’t lead to growth in understanding.
If I only believe in the passages I already agree with, if I assume I know what a passage means because “I figured it out once” or “my pastor said so,” if I take a verse out of context to be my go-to “life-verse,” I am not allowing myself to be challenged by God. I am relying on my own insight. I’m refusing to be shaped by passages I dislike, by teachings that challenge my lifestyle or beliefs. If I think I have it all figured out, Jesus responds, “Consider whether the light in you is not darkness” (Luke 11:35).
A single proverb can be beneficial to my growth as a person. But one proverb is not universally applicable. If I am to grow in love, justice, compassion, etc., I must consider many proverbs and the multiple perspectives they offer. I cannot let one passage of scripture be my only answer to a question I have. Consider the rest of the Bible, consider other sacred texts, various interpretations and applications throughout history, artistic and literary renditions, cross-cultural understandings, discoveries and insights from modern disciplines such as science, psychology, sociology. Every time we read a text, we come to it differently. Each time I return to an individual proverb, I will likely have new insights regarding its meaning in my life.
One of my favorite proverbs is 18:17: “The one who first states a case seems right, until the other comes and cross-examines.” Sometimes an idea or decision seems right, but when explored further or challenged by others, its potential flaws or dangers become more evident. This proverb can be read as a meta-statement on the structure of Proverbs as a whole. The reason there are seemingly incompatible (or at least disagreeing) proverbs is that there are multiple sides to every situation. The proverbs collected in this book are not arranged to give a unified argument about every topic. Rather, the book presents a multitude of proverbs from various perspectives to give the reader a wide-ranging resource to aid their discernment process.
This is not to say there are no consistent messages in Proverbs. It is assumed throughout that one fears God—a posture which is “the beginning of knowledge / wisdom” (Prov 1:9; 9:10; cf. Ps 111:10). Justice and generosity toward the poor; restraint from anger, violence, and drunkenness; honoring of parents; etc., are other recurring themes in Proverbs.
But when a person, say, considers a bribe, either as the giver or receiver, they should read not only 21:14 and 17:8:
A gift in secret averts anger; and a concealed bribe in the bosom, strong wrath.
A bribe is like a magic stone in the eyes of those who give it; wherever they turn they prosper.
but also 15:27 and 17:23:
Those who are greedy for unjust gain make trouble for their households, but those who hate bribes will live.
The wicked accept a concealed bribe to pervert the ways of justice.
So each proverb in the book is like a “story problem,” in which readers must work out for themselves appropriate interpretations and applications. And when they are in the “wilds” of real life, faced with difficult choices and situations, they can recall proverbs that could be useful in the moment as well as proverbs that advise how to go about applying wisdom in the first place.
Patience and further reflection is preferable than hastily making a decision or taking action (Prov 20:25; 19:2). One’s own plans could appear to be good, but might actually end up having hazardous consequences (14:12; 16:25).
These are the kinds of precautions about “wisdom” that Proverbs addresses. The goal of Proverbs is to empower the reader-student, through practice and engagement with the proverbs therein, to develop not just a database of wise sayings, but the skill of insight and discernment as to how they should be applied.
The book of Proverbs ends with the model of a wise woman, a “woman of valor” (31:10, according to the Hebrew text; cf. Proverbs 12:4, also “woman of valor” in Hebrew).
Many interpretations of Proverbs 31:10–31 assume it is an example for women and wives only. In the “Proverbs-as-textbook” theory, I make the claim that the Proverbs 31 Woman is a model for all who seek after wisdom. In every aspect of this woman’s life, she lives according to wisdom and fear of the Lord. Behold, the text says, what blessings she receives. Go and do likewise.
The textbook-theory approach to Proverbs allows us to wrestle with the more challenging verses that may advocate corrupt or oppressive views or practices. We need not passively receive proverbs as unchanging, perfect truths about how the world should be or as commandments that must be followed. We can meditate on proverbs to develop our discernment skills, thus growing on the path to wisdom.
So go out there, get wisdom, and whatever else you get, get insight!