+ The superscription nbby bz, which was later prefixed also to the Prologue (11), indicates that 101-2216 was the basis of the collection. Whether in 101f. there are present any relics of a collection of proverbs attributed to Solomon (cf. the trace of such a collection in 1K 512) is a question on which we cannot even form an opinion; the present Book of Proverbs cannot have been put together before the post-exilic period. Two supplements were added to the original basis noted above (2217-2422), which are not attributed to Solomon. A second collection of ‘Proverbs of Solomon’ is given in 271-2927, with three supplements—the words of Agur (ch. 30), the words of king Lemuel (31!-%), and the acrostic eulogy of the virtuous woman (8110-31), It was only as a last step (and
not before the middle of the 4th cent. B.c.) that the Prologue can have been prefixed to the whole.
t For special literature on Proverbs, cf. R. Pfeiffer, Die religtos-sittliche Weltanschawung des Buches der Spriiche in
RELIGION OF ISRAEL
(0) The approach to religious speculation, to which reference was made above, has to do with the personification of Wisdom in several passages of the Prologue. Here it is a question whether we have to do with a purely poetical manner of speech, or with a hypostatizing of Wisdom, that is, with the introducing of an intermediate being between God and matter. The descriptions in 12 8!# and 91 can quite well be interpreted as purely poetical personifications, all the more that in 9% ‘ Madam Folly’ is contrasted with Wisdom, and in this second case it is impossible to speak of hypostatiza- tion. The case, however, is different in 8°". The Wisdom, whom Jahweh created of old as the first of His works, and set up of everlasting, who was there when He established the heavens, and was by Him as a master-vorkman ‘daily his delight, rejoicing always before him, rejoicing in his habit- able earth’—this Wisdom is no longer a merely poetical personification, but a being which has come forth from God, and works independently by His side, or, more accurately, with Him. And indeed we are probably not mistaken if we see in it a hypostatization of the creative ideas,—the passing into self-conscious personality of the sys- tem of archetypes, in accordance with which is determined the nature and measure of created things,—as it were, the fundamental principle of the Divine world-order. On this interpretation, a comparison with the ‘Ideas’ of Plato involuntarily suggests itself, but it is a further question whether we are to suppose that the influence of the Platonic philosophy was direct. Such a supposition is not absolutely necessary. On the other hand, it is hardly to be doubted that a causal connexion exists between the hypostatizing of Wisdom (Pr $8) and the Logos idea in the New Testament. This, however, is not the place to pursue this question further.
The interpretation of Pr 8%: given above is con- siderably strengthened by Job 28’. It is true, the hypostatization of Wisdom here is still in its rudimentary stage, and the ache is therefore certainly older than Pr 8“. Job speaks at length (281-14.211-) of the complete unattainability and (v.™) of the incomparable worth of Wisdom, until finally (v.28) he gives the explanation : God understandeth the way thereof, and He knoweth the place thereof. At the settling of the laws of nature (v.°%) ‘then did he see it, and declared it; he established it, yea, and searched it out.’ Obviously, Wisdom is here something other than the ‘ master-workman’ of Pr 8; it is rather a secret talisman, endowed with wondrous powers, and accessible to God alone ; but it is also equally obvious that it is closely con- nected with God’s works of creation, and so here again is equivalent to a system of types for the individual creatures.
(c) As to the further contents of the Book of Pro- verbs, their dependence on the specifically religious presuppositions of their age, as these were formed above all by the doctrine of the prophets, and pre- eminently by their conception of God, is a tact which needs no demonstration. ‘There is more ground for saying that the specifically religious background and atmosphere of Proverbs has been at times far too much depreciated by modern writers, in view of its eudzemonistic and even utilitarian standpoint. It is indeed undeniable that a prominence which is often startling is given to considerations of the outward success of good and bad actions. The reader has not seldom an impression as though offences and even gross sins were to be avoided, not because to commit them is to forfeit the grace of God, heap guilt upon oneself,
threm inneren Zusammenhange dargestellt, Minchen, 1896 ;
O. Meusel, Die Stellung der Spriiche Salomos in der tsraeli-
tischen Litteratur und Religionsgeschichte, Leipzig, 1900.
eee a RELIGION OF ISRAEL 729
and burden one’s conscience, but because by such actions one may all too easily incur disgrace, danger, and loss. (Cf. ¢.g. 6 and *, also 515 247m > and the warnings against wine, 20! 21” oe and **?-; for more general expressions, 3% 410
In spite of this, however, it would be unjustifi- able to regard Wisdom, inithe form which it assumes in Proverbs, as only a means of attaining eudemonistic ends— protection from everything that might disturb the quiet enjoyment of life. For not a few expressions reveal to us a far more intense religious life. Apart from 3°, exhortations and warnings throughout are concerned with the precepts of morality proper, not with duties of the cultus; in 21%, indeed, righteousness is declared better than sacrifice (quite in the spirit of Hos 6°, etc.). The warning against adultery and profligacy (648 '718-) is grounded beforehand in 6° by refer- ence to the command of God, as is the case just as often with exhortations to righteousness, integrity, and compassion (3? 14°4 and very specially 14% 175 19!” 288). But we can point further to alto- gether different evidences of a moral disposition based upon true piety. The fear of Jahweh, which according to 17 9 is the beginning of wisdom (or, more accurately perhaps, the most important thing in wisdom)—though represented, conversely, in 23% as the fruit of wisdom—is not identical with slavish fear of Jahweh’s punishment and the loss it brings, but with the knowledge that what is needed is the unconditional surrender of body and soul to Him (18°) who knows the most secret places of the heart (15" 17% 2412), who rules all things, even the doings of kings, by His will (16% *8 211-5), and on whose blessing everything depends (10%). — The wise man knows that the corruption of sin is universal (20°) ; he understands the healing chas- tisement of Jahweh, which comes precisely on him whom He loves (372), and is aware that nothing but penitent confession can deliver out of the distress of sin (2818). He mistrusts his own understanding (35 28%), and exercises himself at all times in humility (16! 1812) and contentment (151 168 30%), as the best supports of the fear of God. If we add to this the estimate of woman and of marriage which is given in 17! 311°": (above all, in the noble saying of v.*), the exhortation to compassion even towards animals (121°), the warning against retalia- tion and vengeance (20 24°), the exhortation to magnanimity towards a foe, which almost touches on love to enemies (257), and, finally, the refer- ence to the love that covereth all transgressions (1012),—we shall no longer doubt that the ethic of Proverbs stands in great measure on a far higher level than the catchword of eudzemonism and utili- tarianism is willing to admit.