1. Wisdom Literature Immerse Seminar
September 2017
Larry Perkins, Ph.D.
Professor Emeritus, Biblical Studies

2. Session One: Introduction
General Considerations
The “Sage” in the OT/Israelite Context
Wisdom in the context of Creation – Tree of the Knowledge of Good and Evil – the competition and contrast between Yahweh’s wisdom and Satan’s false wisdom.
Wisdom and OT Covenant – Israel’s wisdom is dependent upon Yahweh’s revelations.
Wisdom and NT Gospel
Key theme of Wisdom in the OT and NT
“The goal of Wisdom is to enable God’s people to live and enjoy a covenant-focused life in a culture that has lost its way.”
God/Yahweh is the source of wisdom and Israel’s “wisdom” is centred in its covenant relationship with Yahweh (Deut. 4:5-8).

3. Session One: Introduction
Discussion:
What connection do you discern between the gospel and wisdom?
How would you define “godly wisdom”? How does it contrast with “worldly wisdom”? What is the connection between the Holy Spirit and wisdom for believers?
How can biblical wisdom find a voice in the Canadian public arena? Should this be part of a local church’s mission?
A significant part of pastoral ministry includes “spiritual counseling.” What is the relationship between biblical wisdom and counseling? To what degree do pastoral leaders need to be respected as resources that understand and communicate godly wisdom?

4. Session One: Introduction
Defining the category of Wisdom Literature in the Canon.
Poetical materials.
Which biblical materials fit within this category?
Criteria
- the social category of “sage”
- similarities of literary form in the OT and ANE literature – proverb-like sayings, parables/riddles, poems that express practical godliness
- no specific vocabulary, but some clustering of terms
- genre characteristics
- related themes, topics and approaches

5. Session One: Introduction
Defining the Cultural/Social Setting within which Wisdom Literature probably developed.
Clan wisdom, royal court wisdom, scribal guild/school, priestly circles – explaining the law and its implications.
Court counselors – Ahithophel (2 Samuel 16:23); wise women (1 Samuel 25 (Abigail and Nabal); 2 Samuel 14:1-24)
Jeremiah 8:8-9
Place of Solomon and Hezekiah in developing Israel’s Wisdom tradition. 1 Kings 4:29-34
Associated with Messianic expectation – Isaiah 9:6; 11:2 – linkage between wisdom and justice.

6. Session One: Introduction
Discerning the Theological Contours of Wisdom Literature
1. “The Fear of the Lord is the beginning of wisdom” (Ex. 14:29-31; 20:18-20)
2. Correlation between external action and internal mindset, i.e. holiness and morality – integrity.
3. Reward and retribution – quest for justice.
4. Limitation of human knowledge. Wisdom is found in Yahweh and a person’s relationship with Him.
5. Wisdom link with Creation and the expression of Yahweh’s sovereignty.
Living according to wisdom is living by faith.

7. Session One: Introduction
Discussion:
Do we have a “wisdom tradition” in Canadian culture?
How do we engage this Canadian wisdom tradition with the affirmations, perspectives, and values expressed in biblical wisdom? Can we find ways to let the voice of biblical wisdom be heard in our culture today so that it is respected? How? Is it even important to do so?
How do Canadian youth feel about “wisdom”? Is something valued?

8. Session Two: Proverbs General introduction:
Individuals associated with the material in Proverbs.
Proverbs 25:1 Hezekiah – Solomon
Proverbs 1:1 Solomon
Proverbs 30:1 Agur
Proverbs 31:1-9 Lemuel
Historical connections with Solomon – 1 Kings 4: Wisdom as God’s gift.

9. Session Two: Proverbs
Does Proverbs as a composition have an intentional structure?
How should we read Proverbs? Is context important?
Proverbs are not necessarily promises.
Proverbs are not necessarily commands.
General statements distilling the meaning from observations.
Resultant wisdom must still be evaluated in the light of the gospel.
Not all human wisdom has its origins in God. Genesis 3:1-7.
Terse nature of various proverbs – e.g. 12:23.
Proverbs in which Yahweh is named – e.g. 16:9

10. Session Two: Proverbs
Relationship of material in Proverbs to other sections of the OT, e.g. Psalm 1, 119. Discussion: What preaching have you heard from Proverbs? How did those speakers handle the text? What texts in Proverbs have helped you in your spiritual development? Why? Consider Prov. 3:5-6. Why are these verses quoted so frequently today and how do they reveal the connection between gospel and wisdom?

11. Session Two: Proverbs
Understanding Proverbs. The Introduction – 1:1-9 The writer’s philosophy of wisdom – source, variety and benefits. The purpose of this composition (1:2-6). Apart from Yahweh human wisdom is fragmented and decontextualized. It is the realm of fools. (1:8-9)

12. Session Two: Proverbs
Wisdom’s desire to mentor God’s people. Cycle of Proverbial Teaching – 1:10- 9:18 Violent people 1:10-19 Wisdom’s call 1:20-33 Wisdom’s reward 2:1-4:27 Adultery 5:1-23 Business & Society 6:1-19 Adultery 6:20-7:27 Wisdom praised 8:1-36 Human choices 9:1-18

13. Session Two: Proverbs
Proverbs 8:12-36 – a “hymn” to wisdom God’s agent in creation – “master craftsman” (v.30). Consider Colossians 1:15-20 and the depiction of Jesus. Wisdom exists “beside the Creator” Is this literary personification and metaphor? Is this an attempt to explain how a transcendent God can interact with creation? Is this an insight into the workings of the godhead? What challenges does this passage present to us today?

14. Session Two: Proverbs
Proverbs of Solomon 10:1-22:16 Contrast between righteous and wicked living Yahweh and the king 16 – 22:16 Proverbs 1-9 is set in the form of instruction, whereas 10 – 22:1 is more in the form of sentences. Some have the flavour of sacred reflection (10:27) but others sound quite pragmatic (11:22). The majority seek to give some guidance for righteous living (11:11). How do we link the pragmatic with the spiritual?

15. Session Two: Proverbs
Proverbs 22:17-24:34 – Words of Wise Men Shows high degree of similarity to the Wisdom of Amenophis found within Egyptian wisdom literature and dated B.C.E. The reading of 22:20 “key sayings” or “thirty sayings”? If the writer inserted material which is based upon Egyptian wisdom traditions, how do we reconcile this with the principles of inspiration?

16. Session Two: Proverbs
Proverbs 25:1-29:27 Hezekiah’s Collection Short, topically focused collections. Focus on issues of leadership and how to relate to leaders. The person of the king – 25:1-7

17. Session Two: Proverbs
Proverbs 30:1-33 The words of Agur Described as an “oracle” or is “massa” a reference to a place? Proverbs 31:1-9 The words of Lemuel Originate with his mother. Warnings to leaders to use their positions responsibly.

18. Session Two: Proverbs
Proverbs 31:10-31 An Acrostic Essay on the “Excellent Wife” 22 lines – one for each letter of the Hebrew alphabet. How women incarnate wisdom within their social realities. She is a woman “who fears the Lord” (v.30).

19. Session Two: Proverbs
Brief exegetical sortie: Identify every context in Proverbs where the phrase “The fear of the Lord” occurs. Cluster these texts according their specific focus. If you were to preach a sermon on the “Fear of the Lord”, how would you define your big idea based on these texts? What might be several key principles that you would identify?

20. Session Two: Proverbs
Who is the “Adulteress Woman” in Proverbs and what kind of threat does she represent? (Proverbs 5, 6:20-29; 7). How does the injunction for adult children to listen to the instruction of their parents fit into 21st Century Canadian Culture? Is this only for family contexts or does it have relevance to the family of faith? If so, how and why?