The Beginning of Wisdom

Introduction
In order to compare the rival attractions of Wisdom and Folly effectively, we will divide our material into four parts. Part one places chapter nine in the context of wisdom literature in general and the book of Proverbs in particular. Part two offers a general overview of chapter nine itself. Part three contains a detailed study of comparisons and part four suggests some applications to the contemporary Christian reader.

Context
The book of Proverbs forms part of a wider collection of material classified by scholars as wisdom literature. In a variety of styles this literature provides its readers with 'instructions for living while pondering the difficulties of life.' ⁰ Scholars suggest that there are two broad categories of wisdom: proverbial and speculative. ¹ Proverbial wisdom is characterized by short, pithy statements that offer the reader a key to wise living. ² The often repeated theme of wise speaking provides many good examples of proverbial wisdom. 'Reckless words pierce like a sword, but the tongue of the wise brings healing' ³ is one such example. In contrast speculative wisdom, such as Job or Ecclesiastes, often employs lengthy monologues and dialogues to explore the meaning, or indeed the meaninglessness, ⁴ of life.

The genre of wisdom literature is not exclusive to ancient Israel, on the contrary it was common in the ancient world. The Jewish Scriptures themselves refer to groups of ancient Eastern and Egyptian wise men. ⁵ Many extracts of this international wisdom literature have survived, ⁶ particularly from Egypt and Mesopotamia, and some scholars suggest that a number of them may even pre-date Israelite wisdom literature. ⁷Other scholars refuse to draw firm conclusions about this choosing instead to emphasize the general awareness of wisdom sayings throughout the ancient Near East and the potential for cross-cultural communication during the reign of Solomon. ⁸

Although the book of Proverbs contains some startling similarities with other ancient Near-Eastern wisdom literature ⁹ some scholars suggest that it breathes a different kind of air. To borrow Kidner's analogy it burns with 'an altogether stronger and steadier light.' ¹⁰ For example Proverbs furnishes its readers with an ultimate reference point for wisdom. ¹¹ This starting point not only provides the Yahweh-fearing person with a unique perspective on life but also a distinct approach to living it. His perspective is unique because unlike his polytheistic counterparts he bases his life on the revealed will of the one true and living God whom he knows and trusts.¹² His approach is distinct because his motivation for living is no longer success, tranquility, class-ethic or dry moralism but 'knowing the living God in all (one's) ways.' ¹³

Having placed the book of Proverbs in the wider context of wisdom literature the next step is to place chapter nine in the context of Proverbs as a whole. Many scholars agree that chapter nine concludes the opening collection of sayings in the book¹⁴ (see fig.1 below).

fig.1

There is also a high level of agreement regarding the central theme of this opening collection. One commentator entitles it 'A Father's Admonition to Acquire Wisdom.'¹⁵ Another calls it 'Praise and Wisdom to the Young'¹⁶ and a third refers to it simply as 'The Importance of Wisdom.'¹⁷ The theme of wisdom is difficult to ignore in the opening nine chapters and its prominence is a deliberate expansion of the stated purpose of the book.¹⁸ In order for the reader to 'receive the instruction of wisdom'¹⁹ he must first be convinced of her many benefits.²⁰ Therefore these initial chapters press home to the young reader not only the choice they face but the many benefits of choosing the way of wisdom over the path of folly.²¹ By the end the reader 'is in a position to orientate himself in the thicket of individual sayings'²² that confront him in the next section. This subsequent collection is more 'proverbial' in nature and rather than admonishing the reader to choose wisely they seek to demonstrate the way of wisdom in daily life.

General Overview
The preceding chapter of Proverbs depicts wisdom as the craftsman of creation working at the side of Almighty God.²³ This is craftsmanship on a global scale. The transition into chapter nine involves a dramatic change of perspective. Wisdom is recast in a craftsmanship mould but this time on a more domestic and personal level.²⁴ This is craftsmanship on a household scale. The juxtaposition of these two images has led some scholars to equate wisdom's seven pillared house with a perfect world, their contention being 'that wisdom produces a perfect world.'²⁵

The domestic imagery not only dominates this chapter it also provides a useful way of dividing it. The opening section vividly describes the guest-house of Lady Wisdom²⁶ built with her own hands. Not only has she built her house she has also prepared her meat, mixed her wine, set her table and sent her invitations. Lady Wisdom is ready to receive her guests. The closing section of the chapter describes with equal vividness the guest-house of Dame Folly.²⁷ This second portrait follows the same basic pattern as the first. For example both sections open with an assessment of character. Wisdom's character is gleaned from her actions while Folly's character is stated unambiguously. Secondly both sections record the content of each call. Thirdly both sections show the consequences of accepting each invitation. Lady Wisdom herself reveals the consequences of eating at her house while Dame Folly studiously conceals them! The 'young' reader, however, is left in little doubt as to what they are.²⁸

The striking symmetry between these two sections leads some scholars to conclude that the middle section of the chapter is a later insertion.²⁹ Whybray's comment is characteristic of many on this point: 'Verses 7-12 were originally unconnected with the rest of the chapter, and their insertion here weakens the contrast between the other two sections.'³⁰ Other commentators take a more integrated approach and suggest that the middle section strengthens the overall impact of the chapter. For example Kidner sees the wise man and the mocker as 'typical products'³¹ of the choice between wisdom and folly. In short anyone who chooses the way of wisdom becomes a wise man while anyone who follows the path of folly becomes a mocking fool. For Kidner the choice between wisdom and folly ripens into the character and destiny of the wise man and the mocker.³² If these three sections do belong together, and without substantial evidence to the contrary it would be unwise to assume anything else, then the chapter divides equally into three six verse sections (see fig.2).

fig.2

The opening section describes the attractive invitation of Lady Wisdom. The closing section describes the equally attractive (albeit for different reasons) invitation of Dame Folly. The middle section describes the wise man and the mocker who each typify the choices they have made. In addition the middle section includes a timely reminder of where true wisdom begins³³ and further clarification of where both wisdom and mockery will end.³⁴

Detailed Analysis
In order to compare the rival attractions of wisdom and folly effectively we have placed chapter nine back in its wider context and familiarized ourselves with its overall content. Having completed this necessary preliminary work we are now in a position to begin our detailed study of comparisons. We will shape our study under the following headings: Character, Call and Consequences.

Character
As I noted earlier Lady Wisdom's character is gleaned from her actions while Dame Folly's character is stated unambiguously.³⁵ There is an obvious contrast in their characters. One useful way of revealing this contrast is by comparing the two descriptions of the women at home. For example Lady Wisdom has built her own house and busied herself within it whereas Dame Folly merely sits at the door of hers. What a contrast! This is surely a deliberate attempt by the author to depict Lady Wisdom as a hard working woman of noble character³⁶ and Dame Folly as an 'undisciplined' woman of questionable reputation.³⁷ This contrast in their characters is deepened by comparing the two meals on offer. Lady Wisdom has gone to a great deal of trouble to prepare for her guests. She has prepared her meat, mixed her wine, set her table and sent out her maids. In short what Lady Wisdom has constructed and prepared by way of honest hard work is fit for the proverbial King.³⁸

In complete contrast to the integrity of Lady Wisdom, Dame Folly offers 'stolen water' and 'food eaten in secret.' Her character is such that she not only prefers to sit rather than work but she is content with dishonest gain rather than honest provision. Notice also that her emphasis is not on the feast itself but on the fact that it is stolen. Her strategy is not to emphasize the meal but the fact that it is eaten in secret. This is probably because the meal itself is nothing special - only water instead of wine and merely food instead of meat - but more than that it reveals her total lack of integrity. What she is doing is deliberately appealing to 'the baser instincts'³⁹ of people to attract them to her door. The young and the undiscerning would oscillate between the lure of sweet secrecy and the wholesome table of plenty. There are also echoes of the adulteress in her words⁴⁰ and if we listen carefully we can hear her whispering in many an undiscerning ear today 'forbidden fruit is the sweetest.'⁴¹

Call
One of the difficulties encountered by the uninitiated student of life is discerning the difference between wisdom and folly.42 This dilemma is clearly presented by the position and content of each respective call. Notice how Lady Wisdom and Dame Folly both position themselves at the highest point of the city,⁴³ the place of maximum visibility and audibility. The phraseology of each call is also deliberately similar. For example verse four is almost identical to verse sixteen and both women are inviting their potential guests to come in and share a meal with them. However, careful examination reveals some significant differences between the two calls.

Firstly there is a sense of urgency in the voice of Lady Wisdom that is missing from the call of Dame Folly. Dame Folly, although visible and loud, appears content to remain seated and shout only to passers-by.⁴⁴ She is a victim of her own lack of discipline. In contrast Lady Wisdom sends out her maids far and wide, presumably with her invitations,⁴⁵ discontent only to reach those nearby. This sense of urgency in the call of Lady Wisdom is also the natural development of the preceding chapters. For example as early as chapter one we hear wisdom calling aloud in the noisy streets, the public squares and the gateways of the city. Her cry is an urgent call for everyone to respond to her rebuke before calamity overtakes them.⁴⁶ The forcefulness of the language here creates 'a climate of urgency'⁴⁷ that becomes characteristic of Lady Wisdom throughout the opening collection. Consequently by the time the reader reaches chapter nine he is already expecting Lady Wisdom to speak with a sense of urgency.

Secondly there is an appeal to pleasure in the voice of Dame Folly that is absent from the call of Lady Wisdom. Although Lady Wisdom has obviously worked hard to provide a delicious meal in spacious surroundings for her guests, which would undoubtedly give them a great deal of wholesome enjoyment, she does not appeal to pleasure. Instead she offers life and understanding for those who walk in her ways.⁴⁸ In complete contrast to Lady Wisdom Dame Folly appeals to the sweetness of stolen pleasure and the tantalizing possibility of a secret rendezvous. As before there are overtones of adultery in her voice⁴⁹ but clearly she is advocating instant gratification as a way of life and the pursuit of pleasure at any price. One commentator captures this contrast in the following way, 'Wisdom offers life with no mention of pleasure; folly offers pleasure with no mention of death.'⁵⁰ This quotation goes to the heart of the matter. The young inexperienced student of life has a clear choice before him. Should he choose the pleasures of folly and die or the way of wisdom and live?

Consequences
The third significant difference between these two calls comes under the heading of consequences. There is the promise of life for the guests of Lady Wisdom and the warning of death for the guests of Dame Folly.⁵¹ The consequences of accepting each invitation could not be more pronounced. As we noted earlier Dame Folly fails to mention the serious consequences of her way of life to her undiscerning guests. This is wholly consistent with her character and lifestyle. Without the fear of the Lord in her life she immerses herself quite naturally in the pleasures of the moment and is very careful not to think too deeply or seriously about the consequences of her actions. She finds no pleasure in that. On the contrary she is much more likely to find pleasure in mocking the guests of Lady Wisdom.

In addition to the life and death consequences discussed above a number of other consequences appear in the middle section of the chapter.⁵² These consequences provide a useful tool to open up the relationship of the mocker and the wise man to the rest of the chapter. It is my personal conviction that the mocker is a frequent guest at the house of Dame Folly. He exemplifies what the young inexperienced student of life will become if he accepts her invitation and decides to walk her pathway. Conversely I believe that the wise man is a frequent guest at the house of Lady Wisdom. He exemplifies what the undiscerning will become if they accept her invitation and decide to walk in her ways. In support of this reading, the consequences for the wise are distinctly similar to those promised by Lady Wisdom. For example both reflect the ideas of life and understanding.⁵³ There is also a connection between the mocker and the guests of Dame Folly. It appears that the mocker will unknowingly, but inevitably,⁵⁴ follow them into the depths of the grave.⁵⁵ Whether this integrated reading of the chapter is accurate is open to question. What is beyond doubt is that wisdom has benefits and folly has drawbacks. These benefits are extolled by Lady Wisdom and embraced by the wise. In contrast the drawbacks are resolutely ignored by both Dame Folly and the mocker.

Significance for Today
This survey of chapter nine would not be complete without applying it briefly to the modern day reader. So what is the significance of this chapter of wisdom literature for the contemporary Christian? The following quotation from Gospel and Wisdom by Graeme Goldsworthy provides us with a helpful starting point for this discussion:

Since wisdom has been fulfilled in the person and work of Jesus, Christians must read the Old Testament wisdom literature in the light of this fulfillment. Wisdom always functions within the framework of God's saving acts and word. Christ not only died to save us, but was also the perfectly wise man of God living the absolutely responsible life. He lived this life in our place that we might be accounted wise before God. His life was also the example of true wisdom so that we might learn wisdom from him.⁵⁶

In order to grasp the full significance of wisdom literature for the contemporary Christian Goldsworthy recommends that it be read in the light of God's framework of salvation and Christ's fulfillment of it. In essence there are two distinct movements in his method of interpretation. Firstly he moves back along the time line and places wisdom literature into its original context. Secondly he moves forward along the time line and considers the fulfillment of wisdom literature in the life and person of Jesus Christ.⁵⁷ The contemporary Christian, he argues, must make both movements in order to interpret wisdom literature effectively. In the light of these two movements the following application suggests itself.

Two Ways to Live

Proverbs nine presents the young and inexperienced student of life with two extended metaphors. Each metaphor calls him to a point of decision in his life. There are two hostesses, two guest-houses, two meals, two invitations, two sets of consequences and two choices. The chapter depicts for him allegorically what has already been stated to him doctrinally.⁵⁸ For example:

The path of the righteous is like the first gleams of dawn,
shining ever brighter until the full light of day.
But the way of the wicked is like deep darkness;
they do not know what makes them stumble.⁵⁹

This closing chapter in the opening collection of Proverbs places before the uninitiated two patterns of life, the way of wisdom and righteousness or the path of folly and wickedness. The former characterized by growth, learning and the fear of the Lord and the latter by hate, mockery and undisciplined pleasure-seeking. The reward of wisdom is life while the price of folly is death. The fatherly question posed by the passage is this: Are you a wise man or a fool? A wise man accepts the invitation and eats at the guest-house of Lady Wisdom regularly. This man will forsake his foolishness, add to his learning, walk in the way of understanding and enter into life itself. Only a man who fears the Lord will ever begin this journey. On the other hand a fool lingers outside the guest- house of Dame Folly, quickly accepts her invitation to come inside and relishes the thrill of a secret rendezvous. This man will indulge himself repeatedly instead of fearing the Lord his God and eventually pay the price of so doing with his own soul.

There are echoes of these two ways throughout the book of Proverbs⁶⁰ and overflowing into the whole Bible. One notable example from the teaching of Jesus comes towards the end of his sermon on the mount:

Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it.⁶¹

Although the imagery is different the basic truth remains the same. There are two ways to live. The one who enters through the narrow gate and walks along the narrow road will find life. The one who enters through the wide gate and walks along the broad road will find only destruction. Jesus illustrates this same truth again with the wise and foolish builders. ⁶² The wise man built his house on the rock and so it survived the storm. The foolish man built his house on the sand and so it fell with a great crash. The application for the contemporary Christian is as clear in Proverbs as it is in Matthew. There are only two ways to live. In Proverbs the way of wisdom begins with the fear of the Lord, in Matthew it ends with obedience to Jesus.

It is beyond the realms of this brief discussion to comment on Paul's treatment of wisdom in his first letter to the Corinthian Christians⁶³ or James' distinction between earthly and heavenly wisdom.⁶⁴ Suffice to say that Paul understood Jesus to be the wisdom of God, the gospel to be the message of wisdom and the Christian to be dependant upon the Spirit of wisdom to understand them. It is also worth noticing that James emphasizes the importance of wisdom worked out in the context of daily life,⁶⁵ which is, of course, the heartbeat of the book of Proverbs.

Conclusion
The attractiveness of Lady Wisdom comes from the integrity of her character, the urgency of her call and the rewarding consequences of walking in her ways. In contrast the attractiveness of Dame Folly comes from her appeal to pleasure, the alluring secrecy of her invitation and the undisciplined recklessness of her approach. How can the young, inexperienced student of life distinguish between these two attractive invitations? Where will he find the knowledge and discretion he requires to negotiate the snares of life?

'The fear of the Lord is the beginning of wisdom.'

The first and most important principle for living wisely in a mocking world is bowing humbly and submissively before an awesome God. It is only by living to please him that the uninitiated in life will learn to live wisely. This principle lies at the heart of Proverbs chapter nine and is as true for the contemporary Christian as it was for King Solomon.

Endnotes

0 Ross, 1991, p. 883.
1 See article on wisdom literature by D A Hubbard in the New Bible Dictionary, 1982, p. 1257.
2 Kidner, 1964, p. 13.
3 Proverbs 12v18.
4 Ecclesiastes 1v2.
5 1 Kings 4v30
6 See Appendix A in The Wisdom of Proverbs, Job and Ecclesiastes by Kidner, 1985, p. 125-41.
7 For a concise discussion of this question focused on the Teaching of Amenemope see Kidner, 1964, p. 23-4.
8 Ross, 1991, p. 883-4. See also 1 Kings 4v31-34; 10v1-13.
9 Whybray, 1972, p. 3-11.
10 Kidner, 1964, p. 21.
11 Proverbs 1v7.
12 Unlike 'Babylonian Job' who says 'I wish I knew that these things were pleasing to one's god'.
Quoted by Kidner, 1964, p. 21.
13 Kidner, 1964, p. 21.
14 See for example: Jones, 1961, p. 5; Kidner, 1964, p. 57; Whybray, 1972, p. 12; Ross, 1991, p. 894; Goldsworthy, 1993, p. 42
15 Ross, 1991, p. 894. Similarly 'A Father's Praise of Wisdom' Kidner, 1964, p. 57.
16 MacArthur Study Bible, 1997, p. 876.
17 Hubbard in the New Bible Dictionary, 1982, p. 988.
18 Proverbs 1v2-7.
19 Proverbs 1v3 (New King James Version).
20 Proverbs 3v13-18.
21 Kidner, 1964, p.22.
22 Kidner, 1964, p. 22-3.
23 Proverbs 8v30.
24 Proverbs 9v1-2.
25 Ross, 1991, p. 948.
26 Proverbs 9v1-6.
27 Proverbs 9v13-18.
28 Proverbs 9v18.
29 For example on v7-12 see Jones, 1961, p. 103; Kidner, 1964, p. 82; Ross, 1991, p. 948.
30 Whybray, 1972, p. 54.
31 Kidner, 1964, p. 81
32 Kidner, 1964, p. 82.
33 'The beginning can mean both the starting point and the chief goal or principle.' Taken from The Tree of Life by Graeme Goldsworthy, 1993, p. 44.
34 Proverbs 9v12.
35 See v1-2 for Lady Wisdom and v13 for Dame Folly.
36 This description anticipates the glorious portrait of the Wife of Noble Character in Proverbs 31.
37 Dame Folly's posture is reminiscent of the prostitute. See Whybray, 1972, p. 55-6. See also Proverbs 7v10-11with reference the loudness of the prostitute.
38 See Kidner, 1964, p. 81.
39 Ross, 1991, p. 951.
40 Proverbs 7v21.
41 See article in Dictionary of Proverbs and their Origins by Linda and Roger Flavell, 1993, p. 105-6.
42 See Ross, 1991, p. 950.
43 Compare verses 3 and 14.
44 Proverbs 9v15.
45 See Ross, 1991, p. 948.
46 Proverbs 1v20-33. See also 8v1-21.
47 Kidner, 1964, p. 60.
48 Provrbs 9v6.
49 See Proverbs 7v18-21. For the relationship between Dame Folly and the adulteress see Whybray, 1972, p. 55-6.
50 Ross, 1991, p. 947.
51 Compare verses 6 and 18..
52 See particularly verses 11 and 12.
53 For 'understanding' compare verses 6 and 10 and for 'life' compare verses 6 and 11.
54 On this point Kidner sees the choice between wisdom and folly 'ripening into character and so into destiny.' Kidner, 1964, P. 82. Also compare verses 12 and 18.
55 For a helpful subject-study on life and death see Kidner, 1964, p. 53-6.
56 Goldsworthy, 1987, p. 170.
57 Goldsworthy, 1987, p. 170-6.
58 See Whybray, 1972, p. 55.
59 Proverbs 4v18-19.
60 For example Proverbs 12v15; 13v14; 14v12; 16v17.
61 Matthew 7v13-14.
62 Matthew 7v24-7.
63 I Corinthians 1-2.
64 James 3v13-18.
65 James 3v13.

Bibliography

G D Fee & D Stewert, How to Read the Bible for All its Worth (SU, 1982), pp. 187-203.
G Goldsworthy, Gospel and Wisdom (Paternoster, 1987).
G Goldsworthy, The Tree of Life (IAO, 1993).
E Jones, Proverbs and Ecclesiastes (SCM, 1961).
D Kidner, Proverbs (IVP, 1972).
D Kidner, The Wisdom of Proverbs, Job & Ecclesiastes (IVP, 1985).
A P Ross, Expositor's Commentary: Proverbs (Zondervan, 1991), pp. 883-951.
R N Whybray, The Book of Proverbs (CUP, 1972