The Wisdom Books: His Precepts as Our Answers

As a biblical counselor, I am often struck by the dilemma that plagues Christ-believing counselees and non-believing patients alike.  Both seek to live life to the fullest (John 10:10),[1] while universally agreeing that we must apply either God’s wisdom (Proverbs 3:7) or our own (Judg. 21:25).  The only difference is that self-professed Christians theoretically believe in the former, but all too often opt for the latter.  (Non-believers instinctively default to the latter as a path to self-actualization.)  While I typically advise against the cognitive error of dichotomous thinking, I agree with Robertson’s polemic in his Christ of Wisdom[2]: Christians would not only do well, but do best, to search for the wisdom of the Word in lieu of the world.  The purpose of this book review is to evaluate Robertson’s presentation of wisdom literature as a genre—in light of how it can shape biblical wisdom’s relevance to, and potency in, contemporary everyday life.  It critically analyzes Robertson’s logical methods and counter-cultural conclusions from a redemptive-historical perspective; namely how interpretation of who (is wisdom for), what (wisdom is for), and where/why (it overlaps with other wisdom) can influence how one will approach the difficult (Proverbs), puzzle the inexplicable (Job), cope with the inevitable (Ecclesiastes), mourn the tragic (Lamentations), and make love the divine practice (Song of Solomon) with Jesus Christ at the center of it all.

Who (is Wisdom for)?

The Christ of Wisdom contains solid exploration of the wisdom literature of the Bible, book-by-book.  However, what is arguably the most interesting aspect is Robertson’s treatment of wisdom literature as a whole.  He initiates this overview by properly identifying the intended audience: royal children of the King of kings (28-31).  Adam had the kingly mandate of naming the animals he had dominion over—not the wordplay of a mere child, but the thoughtful classification of a scientifically-minded owner (Gen. 2:19).  This connection between royalty and wisdom continued with those placed onto the throne[3] or anointed as de facto rulers[4].  These latter examples are particularly noteworthy as inspirational reminders to the average Christian: wisdom is not only relevant to each of them, but necessary, when every opportunity to act wisely is a responsibility for every member of the royal priesthood (1 Pet. 2:9). 

Given how mainstream society is fixated on cultural identity, such framing of wisdom—as common sense for royalty with its attendant responsibility—can prove to be a powerful motivator.  Ordinarily humdrum lives otherwise removed from God’s miracles and His mighty men’s acts are then contextualized to the spiritual reality of kingship.  When everyday believers are inspired by the eternal consequences in seemingly small-scale challenges, they will recognize how handling matters within the parameters of their covenantal relationship is both common and important Christian activity.  The cognition of wisdom (i.e., I know what is wise) can then be fueled by the volition of wisdom (i.e., I have the need to act wisely to be wise). 

What (is Wisdom for)?

Robertson’s attention to biblical terminology is admirable.  He begins by counting no fewer than 17 words/phrases in the first seven verses of Proverbs that express wisdom concepts.  This is important, because in a society that values evidence, Robertson provides ample data to ground the conversation.  For example, chokmah and chakam, Hebrew for “wisdom” and “wise,” appear 150 and 166 times in the Old Testament, respectively (31-32).  Both terms speak to the creative authority of the Creator King and His creature kings as they have dominion over creation (Gen. 1:26-28).  Robertson gives specific examples ranging from those governing on the throne (Deut. 34:9; 1 Kings 3:28; Prov. 8:15-16), to those exercising authority in their fields (e.g., artisans creating the tabernacle, the king of Tyre, Hiram, working with bronze; sailors maneuvering their craft in the sea [Exod. 28:3; 31:3; 1 Kings 7:14; Ps. 107:27]).  Most importantly, Robertson sums this up by asserting that “only God can impart true wisdom [and it] must come as a gift from Him” (32).  Various verses attest to this, including Psalms 90:12; Proverbs 2:6; Ecclesiastes 2:26; and Daniel 1:17.  In fact, the capstone is “that the only way to properly understand this world is to perceive it as a creation arising out of God’s wisdom and governed by divine understanding (Job 38:37-38; Ps. 104:24; Prov. 3:19; Jer. 10:12)” (32). 

Robertson calls out the descriptive phrase yirat Yahweh, Hebrew for “fear of Yahweh,” to further clarify this connection between God and wisdom.  He again grounds the conversation in data.  It is noted that the term appears prominently throughout Proverbs, with the first of 18 times being the classic declaration that “the fear of Yahweh is the beginning of knowledge” (Prov. 1:7).  This observation is then followed by highlighting multiple instances of the notion that yirat Yahweh begets life (Prov. 10:27; 14:27; 19:23; 22:4).  The importance of this corollary cannot be understated.  In fact, this is one of the few areas that the Christ of wisdom does not address as adequately as some need.  After all, reassurance of God’s nature, and therefore how we can interact with Him, is critical when counseling those in more secular sections of a post-Christian society.  Too many are afraid to fear God, and it may be helpful to speak to the general public’s over-generalization (another well-known cognitive error in counseling circles) and aversion to the concept.  Emphasizing and debunking the false dichotomy between reverence and terror is a necessary starting point that must last more than the two sentences that Robertson affords.  This renders this portion of the Christ of Wisdom as a follow-up resource best used by biblical counselors only after they preempt reservations of the negative connotation of “fear.”

Still, it is admirable that Robertson touches upon the topic with evidence to support God’s identity as the One who gives life.  Through his selection of proverbs, he suggests that the object of a Christian’s fear is not a false, unknown god, but the Lord of the Covenant who has contracted to bring life and blessing to those who know and trust in Him.  Pointing out the fact   that this knowledge and trust go beyond mere “reverence,” is helpful, as it acknowledges God as the One who indeed punishes, but not capriciously.  In fact, it is such reliable judgement under a clear rubric that allows one to trust and even love God for His righteousness and justice.  This is symbiotic: it is an accurate perception of the creative process that fosters life to the fullest, even as it is the gift of life breathed from the Creator that allows one to accurately perceive and create. 

Where/Why (It Overlaps with Other Wisdom)?

Robertson is bold in comparing the wisdom books of the Bible vis-à-vis those of other provenance.  This distinction is where he invests the significant efforts that I had previously suggested is lacking—albeit to mixed results.  For instance, in a masterful stroke, Robertson addresses the widely held doubt of divine authorship, preemptively acknowledging that

it should not be surprising that the wisdom materials of the old covenant Scriptures parallel similar materials discovered by archaeologists in countries neighboring Israel.  Even the [specific] contents of some of Scripture’s proverbial statements, as well as the themes found in other wisdom books of the Bible, find their parallels in the wisdom traditions of other lands. (35)

Robertson models how to rightly point out God’s own inscripturated statements describing wisdom attributed to those outside His covenant people.  However, it seems odd to include examples such as “diviners of Egypt” (Gen. 41:8), “wise ones” (Exod. 7:11), and “the wisdom of the Egyptians” (Acts 7:22).  It begs the question: why bring up examples of worldly wisdom, except to contrast them with divinely inspired wisdom as God Himself does?  Putting neighboring sources on par with the Bible may lead undiscerning readers to confuse: (a) admission of other traditions’ existence, with (b) validation of their ability to yield life-giving counsel.  While far from endorsing worldly wisdom, Robertson’s confirmation that key leaders of Israel in redemptive history were schooled in various other wisdom traditions (37) is risky at best.  Unqualified statements (e.g., “in addition to the Bible’s own testimony to the presence of wisdom traditions among other nations, a great deal of evidence outside Scripture itself confirms the existence of a body of material that could properly be classified as wisdom literature;” emphasis added, 36) can be detrimental to the Christian seeking true wisdom literature.  I would be much more comfortable with such statements only if they differentiated between the wisdom that Moses and Daniel and others approved of versus what they did not.  Ostensibly, validation would only be given when such wisdom (a) was wholly consistent with Scripture, and (b) was only made available through the providence of God as the actual source. 

Only towards the end of a rather extended discussion does Robertson approach more cautiously with the conservative stance that “it is quite possible to imagine Solomon and the ‘wise men’ of his kingdom as scrutinizing the wisdom materials of Egypt, and transforming them so that they would conform to the larger truths arising from their unique knowledge of Yahweh, the one and only God of creation and covenant” (37).  Unfortunately, this can lead to two questionable conclusions: (1) it is possible to redeem the wisdom of the world; and (2) worldly wisdom is complementary to heavenly wisdom.  While both sound fair and even harmonious to ears tuned to pluralism, there is potential for the unintended harm that has come to many since the Enlightenment.  Firstly, Robertson attaches the fine print requirement of wisdom (on par with Solomon and the wise men of his kingdom) to redemption of worldly wisdom.  As a supervising biblical counselor, I spend most of my days reining in over-inflated self-views, particularly of one’s ability to sift through worldly wisdom for what God gives through common grace.  Secondly, even if one were as wise as Solomon, most covenantal apologists would agree with the Van Tilian assertion that there is no common ground with unbelievers who deny the presupposition of God’s existence, which impairs their access to His wisdom for governing His chosen.  Robertson even momentarily concedes that “at the same time, foundational theological differences inevitably exclude direct dependence” (38) before leaving room for the heavily caveated possibility of “Israel deriv[ing] some of its expressions from the wisdom of other cultures” (38).  At the risk of being unfairly polemical, these briefly stated positions are common enough occurrences that they warrant further discussion.  It is not inconceivable that others would be impressed (as I was initially) with the dazzling rhetoric that Robertson borrows (viz., “Egyptian jewels . . . have been re-set to their advantage by Israelite workmen and put to finer use” [38]).  The concern is that there would be those who are not as discerning of God’s correction: to see no such things as Egyptian jewels—only jewels created by God and given to all nations to know His brilliance (pun intended). 

Conclusion

Robertson lays bare the common sense necessary for the elect royalty of God to govern wisely.  Yet, more nuanced conversation defining biblical wisdom and differentiating it vis-à-vis worldly wisdom, with deeper consideration of unintended consequences, would be helpful. 

[1] Unless otherwise noted, all Scripture citations are from the ESV.

[2] O. Palmer Robertson, The Christ of Wisdom: A Redemptive-Historical Exploration of the Wisdom Books of the Old Testament (Phillipsburg, NJ: P & R Publishing, 2017).

[3] David has wisdom like that of an angel (2 Sam. 14:20). Solomon is granted wisdom to not only be God’s chosen king but be admired by all other kings (2 Chron. 9:23).

[4] Joshua is filled with the spirit of wisdom to succeed Moses as leader of Israel (Deut. 34:9). Joseph is promoted when Pharoah needed a discerning man in charge (Gen. 41:39).