Old Testament Wisdom Literature and the Psalms

Learning Objectives

• Explain how the genre of wisdom works
• Describe the various types of wisdom literature and the Psalms
• Discuss guidelines for interpreting wisdom and poetic literature

Begin this module by viewing the video

Introduction

In this module we turn to examine the third group of OT literary genres: the wisdom literature and the Psalter. In what follows, I will introduce wisdom literature and biblical poetry, and then provide a snapshot of the various wisdom books and the psalms, briefly highlighting some interpretive guidelines for each.

Wisdom Literature

At a foundational level, the purpose of wisdom literature is simply to make its readers wise. This plays out in different ways in the literature. One aspect of this kind of wisdom pertains to learning to live well in the world, and in this sense the genre of wisdom literature is deeply practical and instructional. Indeed, wisdom literature has its roots in creation theology, providing observations about what works or fails in daily life in God’s world (Klein, Blomberg, and Hubbard, 2017, pp. 493-94). Another aspect of wisdom literature, meanwhile, is found in the exploration of the meaning of life (Scott, 1971, p. 22). Both aspects relate to a proper recognition of what God has done, but the latter aspect explores the manifold questions that exist regarding why things are the way they are. Why does humanity exist? What is the point of it all? What does it mean to live in this world so full of wonder and brokenness? Why does suffering exist? 

Poetry

One of the main literary vehicles used to communicate in the Wisdom books is poetry, so it is necessary to learn some of the basic elements of how the genre works. After narratives, poetry is the next most common form of literature in the Bible. Poetry is distinct for its unique literary features. For example, it is often very terse, using figurative, highly descriptive, and concrete language. Indeed, poets employ all manner of literary devices, such as alliteration, assonance, similes, metaphors, chiasms, (etc.) to communicate and stoke the imagination in memorable ways. More basically, though, poets will frequently employ a highly structured use of individual lines known as parallelism. There are three basic types of parallelism, wherein two or more successive lines strengthen, reinforce, or develop each other’s thought. These may be distinguished using a helpful grid: 

‘A equals B’ 

‘A is greater than B’                                                   

‘A is less than B’ 

In the first (A = B) the two lines are largely interchangeable, with the second line echoing or contrasting the first. In the second parallelism (A > B) the first line states the main idea and the second qualifies it further. In the third (A < B), the first line prefaces the main idea and the second states it again, generally either to complement or complete it (see Klein et al., 2017, pp. 374, 380-89).

Proverbs

Proverbs are short, memorable truth statements that describe general principles for a successful life. Proverbs do not teach absolute or comprehensive truth and do not promise guaranteed outcomes; rather “they point out patterns of conduct that, if followed, give one the best chance of success, all things being equal” (Klein et al., 2017, p. 496). The proverbs are sometimes personified and delivered in relational ways, such as in the shape of a father offering wisdom to his son (2-7), or lady wisdom seeking to make wise the fool (1:20-33; 8-10). 

There are numerous types of proverbs, and the interpreter will do well to examine them, paying attention to how they use the features of parallelism described above. For example, proverbs can be descriptive, stating a basic observation about reality (e.g. 26:15), or prescriptive, telling the reader what should be done (e.g. 14:27). Proverbs can also be comparative (e.g. 17:1), contrastive (e.g. 13:10), conditional (e.g. (17:13), or declarative (e.g. 18:1), to list but some of the types (see Köstenberger and Patterson, 2011, pp. 292-97).              

Principles for interpreting Proverbs

1. Attempt to determine the type of proverb (e.g., comparative, instructional) for this gives insight to its aim. 
2. Proverbs must be “translated” and read through Ancient Near Eastern eyes and are best read as a collection and in light of Scripture’s teaching more broadly
3. Remember proverbs are not guarantees, nor statements of absolute truth.
4. Keep in mind that the proverb aims to be more memorable than precise, and more practical than theoretical.[1] 

Ecclesiastes 

The book of Ecclesiastes presents a formidable challenge to interpreters. The speculative wisdom in the book offers Qohelet’s (the Teacher/Preacher) autobiographical search for the meaning of life in the complex, sin-marred reality of the world. The book has both positive and negative threads of analysis running through it, and each of these is significant enough to convince interpreters that it (or the other) is the dominating theme. That is, some interpreters of Ecclesiastes read it as a representation of a cynical outlook on life that should be avoided, while others take the book to be presenting a positive portrait of how to enjoy life in God’s world considering the unavoidability of death (Fee and Stuart, 2003, p. 243). 

Principles for Interpreting Ecclesiastes

1. How one interprets hebel (“meaninglessness,” NIV; “vanity,” NASB; “breath,” “vapor”) is a key issue in interpreting the book’s message.
2. Pay attention the literary elements of the book, trace how they highlight shifts between the main themes of the book (i.e., futility and life as a gift).
3. Read the both the positive and the negative statements in light of the larger message as a whole. Do not single out any statement and make it prescriptive.
4. Remember that even negative portrayals of life can be constructive as to what is important and how one should live.

Job 

Widely considered a literary masterpiece, the book of Job provides an example of disputation wisdom literature. Its narrative arc is launched by the dramatic demise of Job’s well-being righteous lifestyle (Job 1-2). At the heart of the numerous disputation speeches between Job and his well-meaning friends is a debate about the fundamental cause of Job’s suffering. “The dialogue has a very important goal: to establish convincingly in the mind of the reader that what happens in life does not always happen either because God desires it or because it is fair” (Fee and Stuart, 2003, p. 241). Within the speeches we find numerous features, including laments, petition, affirmation, warnings, etc. (see Hartley, 1992, pp. 65-78). The book ends with the Lord answering Job (38-41), Job repenting (42:1-6), and the Lord restoring Job’s fortunes (42:10-17).   

Principles for Interpreting Job

1. When reading Job it is essential to keep track of who is speaking; aim to identify the main thrust of their speech and how it compares or contrasts from the other speeches. What does it add to the conversation? 
2. Keep in mind that Job is the hero of the book, and thus the advice given to him is ultimately bereft of godly wisdom.
3. Keep God’s soliloquy, at the end of the book, in view when interpreting the main point of the letter.

Song of Songs

The Song of Songs offers an example of poetic wisdom literature in the shape of a love song. In the Song, the narrator sings the wisdom of fidelity and love in the confines of a marriage union. It celebrates the emotional joy of romantic love between a man and a woman (Lucas, 2003, p. 197). The Song employs numerous poetic features, using powerful and suggestive imagery.

Principles for Interpreting Song of Songs

1. Pay attention to what the poetry and images used communicate, but do not allegorize them for some deeper meaning
2. Take seriously the ethical context of monogamous marriage covenant for the Song
3. The song should be read as suggesting Godly choices rather than simply describing them
4. Remember that the message of Song of Songs is very different from culture’s message today; romance is presented emotionally through poetry as a lifelong pursuit in marriage[2]

Psalms 

While there are wisdom psalms (e.g. Ps 1) that fit well with the preceding discussion, there are also many different types of psalms, including hymns (Ps 8), laments (Ps 51), songs of thanksgiving (Ps 138), royal psalms (Ps 110), etc. The psalms thus relate to the category of wisdom literature in many ways – such as in their use of poetry – but they also transcend it in their overall scope and function.

The psalms are a collection of responses to God – poems, prayers, songs – written by his people from across the spectrum of Israel’s history and in many different circumstances. We find psalms, for example, written from pre-exilic, exilic (e.g., Ps 137), and even post-exilic (e.g. Ps 107) perspectives. Many are attributed to King David (e.g., Ps 51), but others are attributed to different figures, such as Solomon (Ps 70) or Moses (Ps 90). 

In the psalms the reader encounters the prayer book of the people of God. The psalms have been a guide to worship, honest transparency, and reflection through the centuries. As such, the psalms are also instructive for the people of God – indeed, there is something of a Pentateuchal shape in the Psalter, as it is divided into five books just like the Torah – teaching about God and offering guidance how to live faithfully before him (see McCann, 1993, pp. 25-40). 

Principles for interpreting the Psalms

1. Identify whether the psalm is corporate or individual in scope.
2. Try to discern, if possible, what type of psalm it is. 
3. Seek to determine whether its poetic structure highlights its teaching point (i.e., repetition of a theme, chiasm).
4. Investigate whether the historical circumstances of the psalm can be determined; if it can, interpret the psalm in light of this historical-cultural background.[3]

References

Curtis, E. (2017). Interpreting the wisdom books: An exegetical handbook. Grand Rapids, MI. Kregel.

Fee, G. & Stuart, D. (2003). How to read the bible for all its worth. Third edition. Grand Rapids, MI. Zondervan.

Futato, M. (2007). Interpreting the psalms: An exegetical handbook. Grand Rapids, MI. Kregel.

Hartley, J. 1988. The book of job. NICOT. Grand Rapids, MI: Eerdmans.

Klein, W., Blomberg, C., & Hubbard, R. (2017). Introduction to biblical interpretation: Third edition. Grand Rapids, MI: Zondervan.

Köstenberger, A. & Patterson, R. (2011). Invitation to biblical interpretation: Exploring the hermeneutical triad of history, literature, and theology. Grand Rapids, MI: Kregel. 

Lucas, E. (2003). Exploring the Old Testament: A guide to the psalms & wisdom literature. Downers Grove, IL: IVP.

McCann, J. (1993). A theological introduction to the book of psalms: The psalms as torah. Nashville, TN: Abingdon.

Scott, R. (1971). The way of wisdom. New York, NY: Macmillan. 

[1] The lists in this module are adapted in part from Fee and Stuart (2003) and Klein et al. (2017).

[2] See further Curtis, 2017.

[3] See further Futato, 2007.

Link to Module 6 Assessment