The title of this book in the Hebrew Bible is "The Proverbs of Solomon, the Son of David, King in Israel"(cf. 1:1). The Greek Septuagint called this book "Proverbs of Solomon."The Latin Vulgate named it "The Book of Proverbs."
There is some debate about whether 1:1 is the title of the whole book or just the title of the first section (chs. 1-9). The first view has in its favor the fact that the Hebrew Bible took the verse as the title of the book. According to this view the references to Solomon in 1:1 are an indication that he was the primary author of the proverbs in the book.1
The second view is that 1:1 simply introduces the first major section of the book. The support for this view is that some succeeding sections begin with a similar caption (cf. 10:1; 24:23; 25:1; 30:1; 31:1).2
In either case the book got its title from the proverbs it contains. The whole book is a book of proverbs so the title is appropriate.
"To read straight through a few chapters of Proverbs is like trying to have a conversation with someone who always replies with a one-liner."3
Proverbs claims to be a compendium of the wise sayings of several different individuals.4Solomon originated some of them (10:1-22:16 and chs. 25-29 definitely, and probably chs. 1-9 as well).5Unnamed wise men (sages) wrote other parts (22:17-24:34 definitely, and possibly chs. 1-9). Hezekiah's men copied some of Solomon's proverbs and added them to this collection (chs. 25-29). Agur and King Lemuel produced chapters 30 and 31 respectively.
We do not know who the sages were who wrote 22:17-24:34 nor do we know the names of the men whom King Hezekiah instructed to compile some of Solomon's sayings. Agur and Lemuel are unknown to us also, though Lemuel seems to have been a non-Israelite monarch.6
Some of the proverbs appear to have been copied from, or at least influenced by, earlier Mesopotamian and Egyptian books of wisdom.7
". . . whatever the Spirit of God inspired the ancient writers to include became a part of the Word of the Lord. Such inclusions then took on a new and greater meaning when they formed part of Scripture; in a word, they became authoritative and binding, part of the communication of the divine will."8
Solomon reigned from 971 to 931 B.C. and Hezekiah from 715 to 686 B.C.9We do not know when the sages, Agur, or Lemuel lived.
The earliest the Book of Proverbs could have been in its final form was in Hezekiah's day, but it may have reached this stage later than that. We have no way to tell.
The contents of the book could have been in existence in Solomon's lifetime though not assembled into the collection we know as the Book of Proverbs.
The Book of Proverbs contains no history. It is purely didactic. It is a book of explicit instruction. Like the other Old Testament wisdom books, Job and Ecclesiastes, it does not contain references to Israel's laws, rituals, sacrifices, or ceremonies. It deals with philosophy primarily. A philosopher is by definition a lover of wisdom. Proverbs is a book that focuses primarily on wisdom, as do Job and Ecclesiastes. In this sense these books are philosophical.
There is a fundamental difference between the philosophy we find in these books and all other philosophy. Other philosophies begin with a question. Hebrew philosophy begins with an affirmation. Its basic affirmation is that God exists. Therefore we can know ultimate truth only by divine revelation.
To many people the Book of Proverbs seems to be a grab bag of wise sayings that lacks any system or order. Nevertheless in a sense this is the most carefully organized of all the books of the Old Testament.
The first verse is its title page. Verses 2-7 are its preface that contains an explanation of the purpose of the book, the method of the Author, and the fundamental affirmation of the book (in v. 7). Then follow three parts of the body of the book. First, there are discourses in defense and application of the fundamental affirmation (1:8--ch. 9). Then we have proverbs Solomon collected and arranged to provide wisdom (chs. 10-24). Next there are additional wise words from Solomon that other people collected after Solomon died (chs. 25-29). An appendix that contains specific words of wisdom by two other sages, Agur and Lemuel, concludes the book (chs. 30-31).
Proverbs is one of the most timeless Old Testament books. The reader needs very little knowledge of ancient Hebrew life and culture to understand and appreciate it. We can understand the contents fairly easily and can apply them directly to modern life.
Let's look first at the fundamental affirmation and then observe how the application of that declaration unfolds in the chapters that follow.
The fundamental affirmation is the deepest insight in Hebrew philosophy (1:7).
There is a presupposition in this statement. It is that God is all wise. We can only find wisdom in God ultimately. This presupposition underlies all of what we read in Job and Ecclesiastes as well as in Proverbs. Furthermore the Hebrews assumed that God expressed His wisdom in all His works and in all His ways. They believed that all natural phenomena revealed God's wisdom. Wherever they looked, they saw God: on land, at sea, in the earth, or in the sky. We can see that viewpoint clearly in Genesis 1:1 (cf. John 14:6).
This fundamental affirmation also contains an inevitable deduction: if wisdom is perfect in God, then wisdom in man consists in the fear of God. A person is wise to the extent that he or she apprehends and fears God. The "fear"of God does not mean a dread that results in hiding from God. It is rather an emotional recognition of God. It is not fear that He may hurt me but fear that I may hurt Him. That is the kind of fear that produces holy character and righteous conduct. Intellectual apprehension of God precedes this emotional recognition, and volitional submission to God's will follows it. When a person comes to this emotional recognition of God he or she comes to the condition for being wise, not that in so doing he or she becomes wise (1:7). We can begin to be wise only when we come into proper relation to God as ultimate Wisdom.
Beginning with 1:8 and continuing to the end of the book, what we have is the application of that affirmation to the various situations and circumstances of life.
I would like to consider what God revealed here in the three spheres of life dealt with in the book: the home, friendship, and the world. In the home, the child must learn wisdom. In friendship, the youth must apply wisdom. In the world, the adult must demonstrate wisdom.
The first sphere is that of the home (1:8-9). God did not teach the responsibility of the father and mother here but took for granted that they would instruct their children. The child needs to hear parental instruction to live in the fear of the Lord. Young children cannot grasp abstract concepts. For them God is incarnate in father and mother. Fathers and mothers reflect the image of God to their children. Both parents are necessary to reveal God to the child fully. Children see some of God's character in the mother's attitudes and actions (cf. Matt. 23:37). They see other aspects of God's character in the father. You do not have to try to teach your young child systematic theology. Just live in the fear of God yourself, and your child will learn what he or she needs to learn about God, for that stage in life, just by observing you. I do not mean to exclude verbal instruction. My point is that young children learn wisdom by observing their parents as well as by listening to them.
The second sphere of life is friendship (1:10-19). The day must come when the child, in the natural process of development, moves out into a wider circle of experience.
Personally I believe the Bible presents two duties that children have to their parents.
When the child's sphere of life is his home, he is to obey his parents. However, that duty does not continue forever. When he moves into the larger sphere of life outside the home, his duty is to honor his parents. This duty does continue forever.
When a child enters this second sphere of life, guided at first by parental council but then finally on its own, wisdom gives important instruction (1:10). He should avoid certain friendships. He should beware of people who seek to make friends with him because they have selfish interests and unscrupulous methods. We have many warnings in Proverbs against people who are not true friends. There is no more important stage in a young person's development than when he or she begins to choose companions. Then, and from then on, he or she must follow the wisdom that comes from the fear of the Lord. The youth must submit to the Lord's wisdom, having learned that in the sphere of the home, to succeed in the larger arenas of life. The choice of a mate is one of these companion decisions.
The third sphere of life is the world, symbolized in Proverbs by the street, the gates, and the city (1:20-33; cf. chs. 2-9).
The first word of warning to the youth who leaves home to enter the world on his own is this. Beware of the evil way of those who do not fear the Lord (1:20-32). There is also a gracious promise (1:33). Wisdom does not say withdraw from the world. Wisdom says remember the fate of those who forget God. Wisdom promises that those who live in the fear of the Lord will be quiet and safe even in the turmoil of the world. Do you see how important preparation for living in this sphere of life is? Children must learn to take God into account in the home, and then in their friendships, before they launch out into the world. This instruction is what really prepares them for life.
The series of discourses beginning, "My son,"represents the voice of home sounding in the youth's ears who has left home and is living in the world (chs. 2-7). The father tells his son how his father instructed him in wisdom and how this enabled him to live successfully in the world. Then specific warnings follow concerning impurity, laziness, bad companions, and adultery. As the young man climbs toward a higher position in life, wisdom comes to him again with instruction concerning how he can avoid the pitfalls of that stage of his life (ch. 8). The discourses close with a contrast in which Solomon personified wisdom and folly as two women (ch. 9). One is a woman of virtue and beauty, and the other is a woman of vice and ugliness. Solomon contrasted the value and victory of wisdom with the disaster and defeat of folly. He contrasted the wisdom of fearing God with the folly of forgetting God.
I would summarize the message of Proverbs this way. The person who learns the fear of God (an emotional recognition of God) in every sphere of life will be successful, but those who forget God will fail. By an emotional recognition of God I mean taking God into account, being aware of His reality and presence, making decisions in view of His existence and revelation. This is what fearing God means.
The precepts urging a life of wisdom center on 3:1-10. This passage concentrates on that subject. Proverbs 3:5-6 is some of the best advice anyone ever gave.
The practice of wisdom centers on 8:32-36.
The power for living a life of wisdom centers on 1:8 (cf. James 1:5; 3:37; Col. 2:3).
I. Discourses on wisdom chs. 1-9
A. Introduction to the book 1:1-7
1. The title of the book 1:1
2. The purpose of the book 1:2-6
3. The thesis of the book 1:7
B. Instruction for young people 1:8-7:27
1. Warning against consorting with sinners 1:8-19
2. Wisdom's appeal 1:20-33
3. Wisdom as a treasure chs. 2-3
4. Encouragements to obey these instructions ch. 4
5. Warnings against unfaithfulness in marriage ch. 5
6. Other dangerous temptations 6:1-19
7. Further warnings against adultery 6:20-7:27
C. The value of wisdom and wise conduct chs. 8-9
1. The function of wisdom ch. 8
2. Wisdom and folly contrasted ch. 9
II. Couplets expressing wisdom 10:1-22:16
A. The marks of wise living chs. 10-15
1. Things that produce profit 10:1-14
2. Things of true value 10:15-32
3. Wise living in various contexts 11:1-15
4. Wise investments 11:16-31
5. The value of righteousness 12:1-12
6. Avoiding trouble 12:13-28
7. Fruits of wise living ch. 13
8. Further advice for wise living chs. 14-15
B. How to please God 16:1-22:16
1. Trusting God ch. 16
2. Peacemakers and troublemakers ch. 17
3. Friendship and folly ch. 18
4. Further advice for pleasing God 19:1-22:16
III. Wise sayings 22:17-24:34
A. Thirty sayings of the wise 22:17-24:22
1. The first group 22:17-23:11
2. The second group 23:12-24:22
B. Six more sayings of the wise 24:23-34
IV. Maxims expressing wisdom chs. 25-29
A. Instructive analogies 25:1-27:22
1. Wise and foolish conduct ch. 25
2. Fools and folly ch. 26
3. Virtues and vices 27:1-22
B. A discourse on prudence 27:23-27
C. Instructive contrasts chs. 28-29
V. Two discourses by other wise men chs. 30-31
A. The wisdom of Agur ch. 30
1. The introduction of Agur 30:1
2. Wisdom about God 30:2-9
3. Wisdom about life 30:10-33
B. The wisdom of Lemuel ch. 31
1. The introduction of Lemuel 31:1
2. The wise king 31:2-9
3. The wise woman 31:10-31
