The purpose of the book of Proverbs is to guide us in learning how cope with life (Prov 1.2-6). It places an emphasis on teachings gathered from tradition of the elders (e.g., 4.1-4) and from experience (e.g., 6.6-11). In contrast to many other books of the Hebrew Bible, major themes such as the Mosaic and Davidic covenants are absent; Temple worship and sacrifice are rarely mentioned.
Most of the sayings are meant to inspire moral ideals. Guided by the principle that “the fear of the Lord is the beginning of wisdom” (9.10; 1.7; 15.33), the authors emphasise values such as honesty, diligence, trustworthiness, self-restraint, and appropriate attitudes toward wealth and poverty.
This first chapter of Proverbs introduces us to Lady Wisdom, a mystical feminine aspect of God. She calls to us and invites us on an unexpected journey. She is a central character in many chapters in this book, and those who know her are seen as righteous people. She is offered as a role model for us, her teachings are a template for life, and she a pioneer who opens upa pathway to faith and obedience.
Lady Wisdom, as she is known, has fascinated ecclesiasts and scholars since the inception of the Christian church. She has been described in many ways—as an aspect of God, as a divine entity existing in her own right, even as something approaching a feminine deity, as Proverbs 8 states that Wisdom was present at the beginning of creation, and was a co-creator with God, who delighted in her presence.
This personification of wisdom as a female in Proverbs is one of the most extraordinary portrayals of femininity in the Hebrew Bible.
This very positive image of the feminine is a stark counterpoint to the very negative metaphorical depiction of women generally encountered in the Old Testament: for example, the whore with many lovers (Jer 3:1); the slaughterer of the Lord’s children (Ezek 16:21), and the adulterous woman in Proverbs itself (Prov 7).
Wisdom offers us a radical example of faithfulness yet she remains a disturbing presence. She transgresses boundaries by standing amidst the male elders at the city gates and presuming to teach them. She has a clear voice, a colourful personality, a dominant presence, and offers words of hope and the promise of life. She is a vehicle of God’s self-revelation, and grants knowledge of God to those who pursue her through scripture and learning.
Unlike most woman of her time, Wisdom occupies what was the domain of men, teachers and prophets. She stands on busy street corners, she is at the town gate; she sets her table at the crossroads where many pass by. Unlike her counterpart in Proverbs 31, there is nothing of the domestic goddess about her. She is counter cultural and subversive. She teaches knowledge and leads her people on their way through history. In a most unladylike way, she raises her voice in public places that are the domain of men and calls to everyone who would hear her.
The prominent biblical scholar, Elisabeth Schüssler Fiorenza, has written this about Wisdom:
“Divine Wisdom is a cosmic figure delighting in the dance of creation, a ‘master’ crafts wo/man and teacher of justice. She is a leader of Her people and accompanies them on their way through history. Very unladylike, she raises her voice in public places and calls everyone who would hear her. She transgresses boundaries, celebrates life, and nourishes those who will become her friends. Her cosmic house is without walls and her table is set for all.”
In short, the biblical figure of Wisdom represents a spirituality of roads and journeys, of public places and open borders, of nourishment and celebration, of justice and equality – rather than a spirituality of categories, doctrines, closed systems and ideologies.
Her dramatic modus operandi stands in striking contrast to the slow and methodical way of operating that we see in the classic formulations of Christendom, doctrines that have come to define the church in the eyes of those outside of it.
Wisdom calls us to work together, for the common good, with others in our society. She is not a figure bound to books and writing; she is out in the community seeking relationships with people, engaging wholeheartedly in public discourse, and living by example the key elements of a faith-filled life.
The church fathers, the male patriarchs of the church, loved making categories; they articulated their doctrines by amassing data, analysing the information, systematising the component parts and categorising the key dogmas. From this intensely rational approach to faith, we have inherited works such as the Congessions of Augustine, the Summa Theologiae of Thomas Aquinas, the institutes of the Christian Life by Jean Calvin, the string of creeds and confessions from the Westminster Confession onwards, and the massive Church Dogmatics of Karl Barth.
By contrast to these closed systems of knowledge, the biblical figure of Wisdom asks for a relational faith and invites us to develop a wide openness in the way we approach others and God. She requires of us that we really listen to others, including those we don’t agree with … she calls us to listen, to understand, to speak in ways that connect with others and ways that build productive and fruitful relationships across the differences that separate us.
I think that Wisdom is precisely the kind of person who would have relished the invitation, once offered to his disciples by Jesus, to push out to sea again and fish on the other side of the boat. She would value the opportunity to look in a different direction, to reconsider the task at hand and seek a new way of undertaking it. She would jump at the chance to explore a new arena, to pioneer a new task and to reshape her missional engagement so that it was fresh, invigorating, and creative. What a role model that is for us today!
So, the question that I invite you to ponder at this moment is: Where will we find Wisdom? Are we open to the exploration and discoveries that the biblical figure of Wisdom invites us to pursue?
Are we content with repeating our tried and true traditions from the past? Are we content with staying in our familiar comfort zone? Will our mission be simply no more than wishing people to walk through the door, as we remain in our comfortable, self-contained space?
Or will we choose the way of the rather unladylike Wisdom, the radical at the street corner, crying out to all who pass by? Can we understand Wisdom’s model as invitation to the church today? Should we be more concerned with ‘raising our voices’ in the public arena than confining ourselves to church buildings?
Hopefully we will choose to follow the path which offers us the potential to transform contemporary situations of injustice, brokenness and violence into communities that truly reflect the love of God, and we will take our stance in the marketplace in ways that show our deep and profound relationship with God. Hopefully we will follow Wisdom out of our enclosed gatherings to the space where social and spiritual change can take place.