The Problem with Proverbs
The Problem with Proverbs
Proverbs is an integral contributor to the wisdom literature of the Bible. One does not have to believe in God to believe that wisdom is a necessary ingredient for a life worth living. Even God created nothing outside of wisdom. “The Lord by wisdom founded the earth; by understanding he established the heavens; by his knowledge the deeps broke open, and the clouds drop down the dew” (Proverbs 3:19-20 NRSV). When we utilize God’s wisdom, Proverbs 8 tells us that we will also find life and receive his favor.
Wisdom is not new, nor did it appear with the first woman and man. It existed in the very beginning as with God. Proverbs 8:22-31 (NRSV) says,
“The Lord created me at the beginning of his work, the first of his acts of long ago. Ages ago I was set up, at the first, before the beginning of the earth. When there were no depths I was brought forth, when there were no springs abounding with water. Before the mountains had been shaped, before the hills, I was brought forth—when he had not yet made earth and fields, or the world’s first bits of soil. When he established the heavens, I was there, when he drew a circle on the face of the deep, when he made firm the skies above, when he established the fountains of the deep, when he assigned to the sea its limit, so that the waters might not transgress his command, when he marked out the foundations of the earth, then I was beside him, like a master worker, and I was daily his delight, rejoicing before him always, rejoicing his inhabited world and delighting in the human race.”
If the Lord conducts none of his business without wisdom, so should women and men conduct none of their business without wisdom. God knew this and from the very beginning intended that wisdom should be freely available to every person in his creation—a priceless offering. He does not withhold wisdom from anyone who desires it. Proverbs 1:20-21 (NRSV) says, “Wisdom cries out in the street; in the squares she raises her voice. At the busiest corner she cries out; at the entrance of the city gates she speaks …”
Wisdom has passed on through the generations through both oral and written traditions, so future generations could learn from its counsel. What was gained, was also passed on for the benefit and enrichment of all to come.
The problem with proverbs lies in the fact that in all the riches of its wisdom, it contains derogatory references to women. Women need to understand these passages in the right context, otherwise they might get the impression that wisdom believes that women are a problem. Mothers should mentor young girls so they will understand that the Bible is not casting them into a hopeless framework.
Considering these difficulties in Proverbs, I wonder who wrote them and why they had issue with women. Did Solomon write all the proverbs? If so, did he subscribe to these statements?
Authorship
We have read in scripture that when asked by God what Solomon desired in the initial stages of his kingship, he asked the Lord for wisdom to lead God’s people. This pleased the Lord and the wisdom he granted Solomon was like no one before him. Solomon’s wisdom was internationally renowned. 1 Kings 10:23-25 (NRSV) says,
“Thus King Solomon excelled all the kings of the earth in riches and in wisdom. The whole earth sought the presence of Solomon to hear his wisdom, which God had put into his mind. Every one of them brought a present, objects of silver and gold, garments, weaponry, spices, horses, and mules, so much year by year.”
All that being said, discussion surrounds the exclusive authorship of Solomon. 1 Kings 4:32 tells us that Solomon composed three thousand proverbs, and his songs numbered a thousand and five. However, a couple of known exceptions exist. For instance, Proverbs 22:17-24:34 is attributed to ‘the wise’, likely sages in Solomon’s day; Proverbs 30 was written by a non-Israelite, namely Agur and Proverbs 31 by King Lemuel, spoken by his mother. These are known alternate authors, but did rest of the Proverbs originate with Solomon exclusively?
When scripture says that Solomon composed the proverbs, it does not necessarily mean that Solomon created them all himself. Since wisdom was passed down using oral and written traditions, some may have originated at a much earlier date than when Solomon composed the Proverbs. In fact, Proverbs may represent multiple centuries and multiple authors with Solomon being the one to document them for the benefit of future generations.[i]
One intriguing study suggests that Proverbs 22 and 23 may have originated with Amenemope, a son of Kanakht and a scribe in ancient Egypt. History has documented that somewhere around 1300-1075 BCE, he authored a thirty-chapter book as a legacy for his son to impart to him advice for successful living. Scholars consider this book to be one of the masterpieces of wisdom literature in the ancient near east. No doubt it influenced Solomon, since somewhere in Solomon’s reign, between 970-930 BCE, Solomon wrote Proverbs 22 and 23 with astonishing similarity to what Amenemope wrote a couple of centuries earlier.[ii]
Here are three examples:
Proverbs 22:22 says, “Do not rob the poor because they are poor, or crush (oppress) the afflicted at the gate.”
Amenemope, ch. two says, “Beware of robbing the poor, and oppressing the afflicted.”
Proverbs 23:4-5 says, “Do not wear yourself out to get rich; be wise enough to desist. When your eyes light upon it, it is gone; for suddenly it takes wings to itself, flying like an eagle toward heaven.”
Amenemope, ch. seven says, “Toil not after riches; if stolen goods are brought to thee, they remain not over night with thee. They have made themselves wings like geese. And have flown into the heavens.”
Proverbs 23:12 says, “Apply your mind to instruction and your ear to words of knowledge.”
Amemenope, ch. one says, “Give thine ears, hear the words that are said, give thine heart to interpret them.”[iii]
This in no way diminishes the amazing gift God gave Solomon. Likely, Proverbs represents a combination of his own words of wisdom, as well as words that he learned through oral or written traditions. Regardless of whether he created them all or not, it is obvious that Solomon had an incredible gift for amassing and remembering wisdom that had been handed down to him. We can also be grateful for the diligence of Solomon to document and invest his own wisdom gained for the enhancement of future generations, even to our own!
Patriarchy
Patriarchy began at the fall in the Garden of Eden. The relational consequences that God gave to Adam and Eve for eating the forbidden fruit, were that her desire would be for him, and that he would desire to rule over her. The name for this malady is patriarchy. Thus, patriarchy was born and remains in existence today.
By the time Solomon authored the book of Proverbs, patriarchy was deeply rooted in the culture. Since patriarchs dictated that wisdom was to be passed down to male heirs to perpetuate the patriarchal lineage, much of Proverbs is addressed to sons and not daughters. As well, negative effects of patriarchy appear intermittently throughout the book of Proverbs in derogatory references to women.
Patriarchs made all decisions on behalf of the entire family or family group. Thus, these decision makers needed wisdom to make decisions that would benefit everyone. This system is collectivist in which people relied on one member to give them a sense of who they were and what to believe. By contrast, North Americans today are individualists in that each person determines who they are and what they want to believe for themselves.[iv]
Wisdom literature then is needed for women and men to read and appropriate at liberty. Does Lady Wisdom not beckon all who hear her to learn from her (Proverbs 1:20)?
In his book “The Cultural Life Setting of the Proverbs,” author John J. Pilch informs his readers that in the culture in which the proverbs were being formed, young boys and girls were raised collectively by the women in the women’s quarters. When boys arrived at the age of puberty, they were ‘unceremoniously’ shoved into the men’s world. Here they were to learn how to be men—sometimes harshly[v].
Proverbs 23:13-14 says, “Do not withhold discipline from your children; if you beat them with a rod, they will not die. If you beat them with the rod, you will save their lives from Sheol.” These and other such similar passages reveal the harsh reality for boys in that collectivist patriarchal culture. We can be grateful that verses such as these are no longer relevant in our individualist culture today.
In addition to the mistreatment of young boys in that culture, collectivist patriarchs considered polygamous marriages to be normal. This was not what God intended for marriages. In this arrangement, a woman was expected to live under one roof with the other wives of the same husband. This would have been challenging enough, but most homes in those days were tiny, and men spent their days out in their fields. At night when husbands returned home from work, they would find their wives experiencing intense relational challenges, and judge them harshly on account of it.[vi]
Patriarchal, polygamous men created these difficult circumstances for themselves by the choices they made, then complained about the state of affairs when they returned home in the evening. It is for this reason then, that men crafted scriptures such as Proverbs 21:9 (NRSV), (also in 25:24 and 27:15-16) which lay blame on the women by saying, “It is better to live in a corner of the housetop than in a house shared with a contentious wife.”
Enter Solomon. Scripture records the fact that he had seven hundred wives and three hundred concubines (1 Kings 11:3), more than any other Old Testament male. This is in direct opposition to the command in Scripture that says kings must not take many wives, lest their heart be led astray (Deuteronomy 17:17). Within the patriarchal context of the day, it is important to note that women had no say in whom they would marry. Thus, the destiny of the lives of one thousand women was at the mercy of his whim.
Scripture also commands that the people of Israel must not take for themselves foreign wives (Deuteronomy 7:3-4), lest their hearts turn after other gods. Solomon’s wives included Moabites, Ammonites, Edomites, Sidonians and Hittites (1 Kings 11:1). In the end, Solomon’s heart did turn to other gods, but the women are not to blame. Solomon alone chose to sin against God and marry foreign women, and he alone was responsible for the fact that he strayed from God.
History tells us that the extravagance of having many wives served a variety of purposes in Solomon’s day. Some wives were taken to ensure peaceful relations with neighboring countries. Other times wives were taken as a way of proving wealth. Who could support such an entourage of women and their children but someone of such wealth and stature? Lastly, men would be able to father many male babies—a guaranteed status symbol in that day.
Thus, we cannot vindicate Solomon in any way. In line with the patriarchal norms of his day, Solomon amassed wives as a means to display his vast wealth; to ensure peaceful political relations; to ensure he had many male offspring and lastly, to give himself unlimited access to indulge his lust.
Solomon’s derogatory proverbs against women may well have been part of the oral tradition that was passed on to him, but his actions in taking so many wives for himself cannot be ignored. Who of all those women would have had a close and personal relationship with him? Who would have felt like the apple of his eye—cherished? None. These women may have been well fed, clothed, and housed, but they would have no doubt felt robbed of the opportunity to have male companionship one on one.
Metaphors
Metaphors are a very real presence in the book of Proverbs. “A metaphor is a figure of speech that, for rhetorical effect, directly refers to one thing by mentioning another.[1] There are two main metaphors presented in Proverbs. They are Lady Wisdom and Lady Folly. Each one is defined by their own unique characteristics and goals. Discussion of each of these appears periodically throughout the book of Proverbs.
Those who choose to find a way for themselves apart from the wisdom passed down to them, represent Lady Folly. They prefer to learn on their own—the hard way. Others, however, prefer to gain whatever wisdom they can from their predecessors and directly from God, so they will not have to learn everything the hard way. Wisdom’s unsaid statement is, “Here is how this works …”
Imagine deciding that gravity really is not ‘a thing,’ and to prove it to yourself, you jump out of a window and fall to your peril. Wisdom literature is the counterpart to the physical laws of nature, it provides principles for the invisible spiritual laws. Like the physical laws, if you violate them, you will suffer consequences. It is up to you whether you want to find out the hard way, or whether you want to trust wisdom literature to guide you. Proverbs grants wise insight that will grant successful living for all who will listen. Wisdom is not reserved for a select few.
Lady Wisdom is introduced right away in Proverbs 1:20-21; 33 (NRSV):
“Wisdom cries out in the street; in the squares she raises her voice. At the busiest corner she cries out; at the entrance of the city gates she speaks: “How long, O simple ones, will you love being simple? How long will scoffers delight in their scoffing and fools hate knowledge? … but those who listen to me will be secure and will live at ease, without dread of disaster.””
Lady Wisdom delivers a speech about the benefits of wisdom. Those who seek her will be apprised of the highest moral standards; will receive gems of wisdom and riches of understanding; they will be blessed with a healthy sense of well-being and long life; they will be warned against adultery and folly and be instructed on how to build a house of virtue and steadfastness. Appropriating wisdom will be the best way to succeed in this life.
Proverbs 9:1-6 describes the path Lady Wisdom recommends:
“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.””
All this is truly metaphorical. The house Lady Wisdom builds, represents the choices she makes in life. Every decision sets up the framework for a positive future like structural parts of a building that will remain. Wisdom is personified as a woman who chooses wisely, building a house that will represent her and stand strong against the storms of life when they arise.
Proverbs 31:10-31 concludes the book by consolidating all the virtues of Lady Wisdom into one persona. The Proverbs 31 woman is virtuous in every way. She is highly motivated, cares deeply about others and encourages them to take the high road along with her. The only cost is the price of self-discipline, but the rewards are immeasurable.
Lady Folly is another a metaphor. She too builds her house with the choices she makes, but then she tears it down with her own hands (Proverbs 14:1). She too calls out to all who will listen, but her intention is to lure her listeners to take the low road—the path of least resistance. She is highly unmotivated and exchanges the care she might have had for others, for self-centeredness. She lures her listeners away from the benefits of knowledge, understanding and insight. The cost of self-discipline is too much for her.
Lady Folly mocks at righteousness and making amends for sin. Her followers will end up being quick-tempered, greedy, prideful, unjust, lazy, and selfish. They are sure to become destitute and friendless if they choose to follow her lead.
Lady Folly is described in Proverbs 9:13-18 (NRSV):
“The foolish woman is loud; she is ignorant and knows nothing. She sits at the door of her house, on a seat at the highest 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.”
Conclusion
The problem with Proverbs is Patriarchy. It has been a present and destructive force within cultures ever since the fall in Genesis. Sadly, some believe that the consequences for sin must be what God intended, but this does not at all represent God’s best for humankind! Patriarchy marginalizes women and is therefore evil. Messages within Proverbs that imply they are solely for a male audience, or that imply that women are problematic, stem from the evilly entrenched patriarchy of the day.
Proverbs offers its vast riches of wisdom to all who seek it. In Proverbs 8:10-11 (NRSV), Lady Wisdom urges her seekers to, “Take my instruction instead of silver, and knowledge rather than choice gold; for wisdom is better than jewels, and all that you may desire cannot compare with her.” Proverbs 8:35 (NRSV) says, “For whoever finds me finds life and obtains favor from the Lord.”
Life is for all, and wisdom is for all. God’s intent is that all our lives would be rich in wisdom for success—female and male included. Jesus said, “I came that they (female and male) may have life, and have it abundantly” (John 10:10 NRSV). Let Proverbs enrich your life to the fullest and may we all be faithful to pass the wealth onto our daughters and sons
[i] Jayman777, “Book of Proverbs: Authorship”, Biblical Scholarship: Views on Biblical Scholarship, religion, philosophy and more (July 1, 2022). Book of Proverbs: Authorship – Biblical Scholarship (wordpress.com), (accessed February 1, 2023).
[ii] Wikipedia, “Instruction of Amenemope,” last modified May 17, 2023, https://en.wikipedia.org/wiki/Instruction_of_Amenemope#:~:text=Instruction%20of%20Amenemope%20%28also%20called%20Instructions, (accessed February 1, 2023.
[iii] Ibid.
[iv] John J. Pilch, The Cultural Life Setting of the Proverbs (Minneapolis, MN: Fortress Press, 2016), 177.
[v] Ibid., xii.
[vi] Ibid., 91, 107.
