Wisdom Literature

Tremper Longman III, The Book of Ecclesiastes, 2nd ed. (NICOT)

Longman III, Tremper. The Book of Ecclesiastes, 2nd ed. NICOT. Eerdmans, 2026. xxxix+320 pp. Hb. $46.99   Link to Eerdmans

The first edition of Tremper Longman’s NICOT commentary on Ecclesiastes was published in 1998. The first edition of this commentary ran xvi+283 pages. One reason for doubling the size of the preface is that the editors moved the bibliography from the body of the book to the “Roman numeral pages.” This means the length of the commentary is forty pages longer in this new edition. As is often the case with second editions of commentaries, a major update is literature published over the last 25 years, including major commentaries and journal articles, in both the bibliography and the footnotes. Longman has added references to Kruger (Hermeneia, 2004), Crenshaw (OTL, 1999), Provan (NIVAC, 2001), Bartholomew (BCOT, 2009), and Weeks (ICC, 2020).

Longman Ecclesiastes 2nd Ed

The introduction to this new edition is about nine pages longer than the 1998 edition. In the preface to the commentary, Longman says, “I have not changed my overall understanding of the book as containing two voices,” except at 12:10, “then only tentatively.”

This raises the question of the authorship of Ecclesiastes. Longman argues that Qohelet is not Solomon, but he adopts a “Solomonic persona” (7). The 2026 edition adds a line, “I believe that Qohelet is not the author of the book,” and “is a fictional or fictionalized character” (4). Longman expands the excursus, “Who was Qohelet?” with a full page interacting with Jennifer Barbour’s 2012 monograph and Michael Fox’s suggestion that Qohelet is a literary persona. Barbour “puts forth a strong, but not totally convincing case” (10) that Qohelet stand, stands for not Solomon, but all the kings of Israel.

Longman has greatly expanded the section on the date of Ecclesiastes, now considering C. L. Seow’s argument that the book was completed in the Persian period (AB, 1998). After summarizing the argument, Longman is not fully persuaded. He therefore adds paragraphs on the possibility of Hellenistic thought and the socioeconomic situation implied by the book. Longman thinks this data favors a Hellenistic date. He includes a new excursus on reading Ecclesiastes in the light of the Hellenistic period (16-17), dialoging with George Athas’s Story of God commentary (2020).

Since Longman is certain Ecclesiastes is non-Solomonic, it is also one of the last books written in the Hebrew Bible. Although he does not create a scenario or a complicated editorial process to explain the book’s creation, he says, “I lean toward the Hellenistic period” (14).  Under the heading “language,” Longman has expanded his discussion of Fredricks, who examined the Persian influence on the book, but argued that the linguistic evidence cannot speak against a preexilic date. Ultimately, Longman disagrees, language “is not a certain barometer of date” (22). The genre, literary style, and canon have only been edited recently, aside from a short paragraph on injustice in life (42).

In this new addition, the unit once entitled “theology of the book is a whole” is renamed “the frame narrator and the theology of the book is a whole (45). Little has changed since the first edition. Longman argues that 1:1-11 and 12:8-15 are a different voice than the pessimistic Qohelet (the rest of the book). This is like Job’s prologue and epilogue, although in Ecclesiastes God does not “speak out of the whirlwind.” Longman states that it is important to read the epilogue carefully to understand the book, as it is a second wise man’s summary of Qohelet’s teaching (46).

The body of the commentary follows the NICOT style. After a short introduction, the commentary begins with Longman’s new translation of the section, accompanied by extensive notes on lexical and tactical issues and occasional observations on textual criticism. These have been edited and expanded in this new addition. Following the translation and textual notes is a verse-by-verse commentary on the Hebrew text. All Hebrew appears in transliteration. Interaction with secondary literature is in the footnotes. These footnotes have been updated with a handful of references to commentaries published after 1998. Following the commentary is a summary of each chapter that draws a few conclusions. This is not “biblical theology” and does not even make Old Testament theological connections. It is solely focused on the text of Ecclesiastes.

Conclusion. As with other volumes of the NICOT series that have been updated, some readers will wonder whether they need to upgrade their commentary. In this case, Longman has not radically changed his views since 1998. However, for scholars, pastors, and students looking for an excellent commentary on the book of Ecclesiastes, Longman’s new edition will serve them well. This is a well-written and insightful commentary on one of the more difficult books of the Hebrew Bible.

Recent reviews of other commentaries in the NICOT Series:

NB: Thanks to Eerdmans for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

Paul Overland, Proverbs (AOTC)

Overland, Paul. Proverbs. Apollos Old Testament Commentary Series. Inter-Varsity Press, 2022. xx+679 pp. Hb; £39.99.  Link to IVP UK

Studies on the Proverbs fall into several categories. At the popular level, books on Proverbs are often “A Proverb a Day” devotionals. This isolates the sayings and treats Proverbs as a collection of fortune-cookie-like sayings. Other commentaries gather sayings throughout the book in themes so that one studies all the proverbs on money, truth, etc. But this approach also misses the overall structure of the book of Proverbs. This was the approach in McKane’s OTL commentary (Westminster, 1970). The proverbs are in a random order, even if certain theological or literary themes can be traced. In his Baker Old Testament Commentary on Proverbs (2006), Tremper Longman says, “I do not see a systematic structure to Proverbs,” even if “there is no doubt that proverbs of a similar topic are occasionally grouped together” (41).

Overland, Proverbs

In this commentary, Overland argues there is an overall macrostructure in the book of Proverbs. The book was intentionally edited to train sages in ancient Israel. He suggests there is no evidence to draw firm conclusions with respect to the date of this editorial process. However, the use of the Aramaic word for son (bar) in Proverbs 31:2 suggests a late Israelite composition.

Overland begins the introduction to the commentary by observing any commentary on proverbs must first illuminate individual sayings and then clusters of sayings. But the commentary must also observe the book-wide instructional scheme of Proverbs. The commentary, therefore, focuses on this book-wide teaching, how wisdom learners may advance from novice to apprentice and eventually become journeyman sages. This macrostructure builds on his 1988 Brandies University Ph.D., “Literary Structure of Proverbs 1-9,” and a few subsequent journal articles.

He divides the commentary into several units which reflect his understanding of the book’s purpose:

  1. Proverbs 1-9 is an appeal to a prospective student.
  2. Proverbs 10-44 is advice to an apprentice sage.
  3. Proverbs 25-29 is advice to a journeyman sage serving in a royal context.
  4. Proverbs 30-31 is advice for both commoner and king.

Given the seeming randomness of Proverbs, how can interpreters read the book cohesively? First, Overland suggests closely translating isolated sayings and allowing difficult expressions in Hebrew wisdom literature in English. He recommends this close translation even if the language is “jarring.” Second, the interpreter must notice whole poems that span and unite content. Proverbs 1-9 is the obvious example, but there are other examples of proverbs that are intentionally grouped together, indicating a progression of thought leading to a climactic conclusion. Citing Moshe Greenberg, “the critic must curb all temptations to impose his antecedent judgments on the text; he must immerse himself again and again with all his sensors alert to catch every possible stimulus” (6).

To recognize a poem in Proverbs, he suggests observing beginnings and endings and looking for coherence within the poem. These are indicated by repetitions, multiple synonyms or antonyms, an imperative followed by an incentive, themes with sequential elaboration, and extended structures (such as palistrophe and chiasm). “When a solution resolves a problem, coherence emerges” (9). Overland describes individual sayings as riddles that must be solved. Modern readers see an apparent discontinuity, but he suggests we not assume too soon that the Book of Proverbs is random or full of these sorts of discontinuities. “As the reader picks up on the primary themes of proverbs, coherence emerges” (9).

The body of the commentary begins with a summary title for each unit, followed by an overview and a short observation of the preceding and ensuing text. He includes a brief “what to watch for” statement section (a remarkably helpful feature). Then, Overland provides his translation of the section and a running outline in a grid organizing the material. Extensive notes follow his translation of the text, including comments on his translation choices, syntax, and features of Hebrew poetry, which are difficult to express in English translations (such as assonance). Overland calls this a “study translation,” which preserves the Hebrew sense as much as possible. He does not, for example, use the Septuagint to help make sense of difficult Hebrew grammar or vocabulary, noting that the Greek translation often smooths out the “jarring Hebrew syntax.” (There are occasional notes on the LXX in the main commentary, but the Greek translation Is not a major interest in the book.)

Overland wants to challenge readers to take time to listen patiently to what the Hebrew text says. “We must restrain the impulse to smooth the texts by appealing to exceptional grammar or emending the text too quickly” (25). The result is often “unexpectedly insightful.” This is a verse-by-verse commentary. Overland occasionally interacts with major recent commentaries on Proverbs.

Following the verse-by-verse commentary on the Hebrew text, Overland discusses the unit’s borders (highlighting the beginning and ending). Then Overland connects the unit to the macrostructural features, connecting the unit to the larger themes of the overall structure of the book. Finally, he comments on microstructural features that indicate thematic coherence. This includes repetition, palistrophe, summaries, etc.

After closely reading the Hebrew text of the proverbs in the unit and placing them in the overall structure of Proverbs, Overland has several pages of comments on the subsections, followed by a section labeled “Explanation,” also arranged by sub-sections.  It is difficult to see the difference between these two sections. “Comments” seem related to tracing the primary concepts, and “Explanation” relates more to the progression of thought through a major macrostructural section.

Some readers will not be convinced by Overland’s macrostructure, a progression from a novice to apprentice and then to journeyman sage. Because sections of Proverbs seem random, virtually every commentary suggests a different overall structure of Proverbs. Overland’s suggested progression works but must remain only that, a suggestion. Other readers might struggle with his intentionally rough translations of individual sayings, preferring a smooth, elegant English translation. But to me, this is one of the values of Overland’s commentary. He is right. The reader should struggle with apparent rough Hebrew vocabulary and syntax because that is the nature of Hebrew poetry in general and Proverbs, more specifically.

Conclusion. The Apollos Old Testament Commentary Series intends to interpret the original text of the Old Testament accurately but also to assist pastors and teachers in presenting the Old Testament in a modern context. Overland’s commentary achieves these goals by carefully reflecting on the “riddles” found in the often-jarring Hebrew of Proverbs. Although it is likely most pastors will still address Proverbs thematically, this commentary will serve well for those who want to study Hebrew wisdom literature and think deeply about how these sayings inform our own journey to a life of wisdom.

Inter-Varsity UK published an interview with Paul Overland in August 2022.

Other Reviewed Commentaries in this series:

NB: Thanks to Intervarsity Press for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

Walter T. Wilson, Ancient Wisdom: An Introduction to Sayings Collections

Wilson, Walter T. Ancient Wisdom: An Introduction to Sayings Collections. Grand Rapids, Mich.: Eerdmans, 2022. 321 pp. Hb; $34.99.  Link to Eerdmans

Walter Wilson is Charles Howard Candler Professor of New Testament at Emory. He previously contributed several works on gnomic (wisdom) literature, including The Sentences of Pseudo-Phocylides (deGruyter, 2005), Philo of Alexandria: On Virtues (Brill, 2010), and The Sentences of Sextus (SBL, 2012; link to 54-page sample). Ancient Wisdom introduces readers to twenty-seven ancient wisdom collections from ancient Near Eastern, Jewish, Greco-Roman, Christian sources. Although students in Old Testament Wisdom courses often sample other ancient Near Eastern wisdom literature (usually Egyptian collections such as Sayings of Amenemope), few are exposed to post-biblical Jewish and Greek collections. Wilson’s book fills that gap.

Wilson Ancient WisdomAncient cultures created short sayings, maxims, and proverbs. This gnomic literature contains crafted sayings making observations about life, human experience, or present a moral stance. By way of definition, proverbs are anonymous traditions, while maxims are the product of a single author. Maxims intend to educate the reader, in contrast to epigrams (short, witty poems) which should amuse the reader. A chreia is a short self-contained narrative, usually with a climactic which maybe maxim-like.

In the introduction to the book, Wilson discusses and illustrates the various forms of wisdom literature. Often, this literature addresses the reader by an admonition. The same can be positive or negative (“do this” or “don’t do that”). Sometimes gnomic literature is simply a classification such as “silence is good.” In a section entitled “Constructions and Contexts” Wilson introduces three types of collections. First, gnomologia refers to a collection with relatively little formal or thematic organization, such as the biblical book of Proverbs or the Mishnah tractate ‘aboth. Second, Gnomic poetry (a sub-category of didactic poetry) survives only in fragments such as Pseudo-Phocylides (see also Pseudo-Phocylides on Justice and Hard Work). Third, Wisdom Instruction refers to collections topically organized (the Egyptian Sayings of Amenemope). Sometimes this category is organized as speeches or testimonials (as in the biblical book of Ecclesiastes).

It would be difficult to summarize a general theology of wisdom literature across such a broad spectrum of cultures and eras, nevertheless Wilson includes several reoccurring themes. For example, most of this literature deals with social relationships, obligations to parents, and harmony in marriage. Remarkably, this literature often includes instruction on wealth management. Wisdom literature teaches a balance between frugality and generosity, avoiding both greed and unjust gain, and even helping the poor. This literature often includes statements on how people in different social groups should interact, such as “don’t envy the rich” or “treat your superiors properly.” Frequently, this literature deals with restraining anger and controlling one’s emotions. There are several examples of proper behavior during a banquet when one might become drunk and speak out of turn. Recall Paul’s advice about lawsuits in 1 Corinthians 6 which may have been fueled by drunken behavior at a banquet.

Each chapter is brief, providing a basic summary of the author, dates, and origin of the book. What follows summarizes the contents of the collection and literary observations.Wilson provides several examples of sayings from the collection. Each chapter concludes with a bibliography so interested readers can find modern translations of the complete collection. Chapters are arranged alphabetically rather than chronologically or by culture. Some of the collections should be familiar to biblically oriented readers, such as the canonical book of proverbs, or Wisdom of Ben Sira, which appears only in the Apocrypha. Wisdom of Solomon is not included although thi sis a important wisdom-like text from the Second Temple period.  Others are more obscure such as Ankhsheshonqy, an Egyptian papyrus dated to the first century B.C. or the Sayings of Ahiqar, a Jewish court tale which dates at least to the fifth century B.C. The oldest gnomic literature in this collection is the Sayings of Shuruppak, a Mesopotamian document which appears on tablets from the twenty-fifth century B.C. Wilson includes chapters on the Greek rhetorician Isocrates (d. 338 B.C.), the Greek dramatist Menander (d. 291) and the Stoic Epictetus (d. 135). The only distinctly Christian collection is the Gnostic Gospel of Thomas, which seems to draw on both Jewish and Greek proverbial material.

Conclusion. Wilson’s Ancient Wisdom is an excellent introduction to non-biblical wisdom literature found in the ancient world. Each chapter provides sufficient background material to place the wisdom collection into a historical context and examples to illustrate the interests of the author. I think grouping the chapters into units (ancient Near East, Jewish, Greco-Roman, Christian) would improve the book, but the alphabetical arrangement does not diminish the value of the book. Although Wilson writes for a popular audience, the book includes detailed footnotes, and each chapter concludes with a bibliography, pointing interested readers to more detailed studies.

Minor question: at least twice in the introduction Wilson refers to “twenty-nine texts” (18). There are only twenty-seven and there do not appear to be chapters covering two collections. Were two chapters dropped after the introduction was written? Perhaps the Wisdom of Solomon?

 

NB: Thanks to Eerdmans for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

 

W. Creighton Marlowe and Charles H. Savelle, Jr. Psalms, Volume 1: Wisdom Psalms

Marlowe, W. Creighton and Charles H. Savelle, Jr. Psalms, Volume 1: The Wisdom Psalms. A Commentary for Biblical Preaching and Teaching. Kerux Commentaries. Grand Rapids, Mich.: Kregel Ministry, 2021. 389 pp. Hb. $36.99   Link to Kregel Ministry  

This new commentary is part of Kregel Academic’s new Kerux commentary series. W. Creighton Marlowe (PhD, Mid-America Baptist Theological Seminary) prepared the exegetical portion of the Commentary and Charles H. Savelle Jr. (PhD, Dallas Theological Seminary) wrote the preaching and teaching notes. Marlow is an associate professor of Old Testament at the Evangelical Theological Faculty in Leuven, Belgium. Savelle serves as an adjunct professor for Dallas Theological Seminary and Southwestern Baptist Theological Seminary.

Psalms Volume 1 KeruxThis commentary on the Psalter is unusual because it covers a genre of the Psalms rather than each Psalm in canonical order. This commentary only treats fifteen wisdom psalms, although there are as many as thirty-nine potential examples of the genre. Kregel Academic plans two more volumes, a second on Lament Psalms and a third on Praise Psalms. Presumably, the introductory material in this volume will not be repeated, allowing for more Psalms in each subsequent volume.

The commentary has a general introduction to the Psalter (29-69) and a second introduction to Wisdom Psalms in particular (71-77). The general introduction covers typical matters of introduction (authorship, pace, and date of writing and occasion). This must be general since the background for each psalm is different. The authors have a firm commitment to the inspiration of Scripture (31), so the introduction favors traditional answers to questions of authorship. Regarding superscriptions, Marlowe suggests inspiration may not extend to editorial activity. “The superscriptions, however accurate in terms of maintaining a tradition, were the result of human imagination and ingenuity” (31). This seems to allow for some flexibility for the seventy-three psalms with “of David” in the superscription. Psalms with occasions associated with David are consistent with David’s career, but the “of David” psalms may be written about David, or in David’s style. Superscriptions are therefore highly valued, but not authoritative (30).

The introduction compares the Psalter with psalms found in the ancient Near East, especially Ugarit. Like wisdom literature from Egypt and Assyria, similarities exist on technical levels of linguistics and stylistics. But this does not diminish the “revelatory and remarkable and revolutionary message of the Israelite Psalter” (34). The introduction also compares the Psalter to extracanonical psalms from Qumran and the Septuagint. Marlowe concludes “the individual psalms in our current Old Testament psalter were a unique means of understanding biblical revelation via poetic personal and public praise, prayers, protestations, and pleas for mercy and judgment” (37).

Much of the introduction is a chart summarizing the type, features, and associations of each psalm.

With respect to outlining the Psalter, scholars often simply follow the five sections indicated by the presence of doxologies (see Psalm 41:13, for example). There are many suggestions for the overall structure of the Psalms, see, for example, Gerald H. Wilson, The Editing of the Hebrew Psalter (Scholars, 1985) or John H. Walton, “Psalms: A Cantata About the Davidic Covenant” (JETS 34; 1991). Marlowe recognizes the five-part structure but suggests a different outline for the book. Psalms 1-2 are an introduction to the Psalter, and Psalms 3-9 are an introductory section (all psalms of David). Psalms 10-139 are the main body of the Psalter, with psalms 140-145 forming a concluding section (all psalms of David). Psalms 146-150 for the conclusion to the whole Psalter.

The general introduction concludes with a summary of theological themes in the Psalms (54-66). As expected, the theology of the Psalter focuses on God (his names, descriptions, and character). Other themes include creation, salvation, evil, the afterlife, and the Messiah (including a three-page chart summarizing the messianic psalms). Under the heading of Anthropological Themes, Marlowe deals with the problem of hating one’s enemies. In many psalms, the opponent is the object of the psalmist’s hatred as he cries out to God for vengeance. This is followed by a second, related section on imprecations (curses) found in the psalms (specifically Psalm 137). Many Christians have a problem with hatred and curses on one’s enemies in worship literature, since this material seems to run counter to Leviticus 19:18 and the general teaching in the New Testament. More disturbing, it is often God who hates his enemies in the psalms. Marlowe draws a contrast between national Israel, which was used for military purposes to judge nations in the Old Testament, and the transnational church, which is never commissioned to wage war (65). This is a brief answer to a tough problem and may not satisfy everyone. What is more, there is nothing here on how to preach and imprecatory Psalms (maybe the answer is “don’t preach those psalms”).

The introduction concludes with about two pages of Practical Theology drawn from the Psalms. First, a common question for readers of the psalms concerns God vindicating the blameless. Does this mean the Psalter demands us to be perfect? In the Psalter, “blameless” does not mean “sinless.” The one who is blameless trusts God and obeys His Law. Second, since the phrase “give thanks” appears frequently in the Psalter,it  connects giving thanks to an action of public witness, to make a public confession of faith in God.

The commentary for each psalm begins with a summary of the exegetical idea, theological focus, and preaching idea for the song. These are single sentences summarizing the big idea of the song. This preaching summary concludes with two paragraphs of preaching pointers.

The body of the commentary begins with a summary of the literary structure and themes, followed by the exposition proper. Although there are a few brief notes on the potential historical context for some of these psalms, Marlowe is not interested in the Sitz im Leben for these psalms (which is less important for Wisdom Psalms than other forms).

The commentary proceeds verse by verse, although for longer psalms, groups of verses are treated together. Almost every verse of Psalm 119 has a brief comment! Transliterated Hebrew appears throughout the commentary. Marlowe only occasionally refers to secondary literature. Sometimes he compares major English translations, but there is little comment on Hebrew syntax in the commentary. Marlowe occasionally mentions variants from the MT. Following the exegesis of the Psalm is a short theological focus summarizing the Psalm, often with a larger canonical interest.

For the preaching and teaching strategies, Savelle begins an exegetical and theological synthesis (a summary of the exegesis provided above). He then provides a preaching idea, a one-sentence big idea (following Haddon Robinson). Under the heading of contemporary connections, he briefly answers questions like “What does it mean?” “Is it true?” And “Now what? Under this heading, there are usually several action points that exhort the reader to apply the material from the Psalm to their lives. Under the heading of “Creativity in Presentation,” Savelle makes several suggestions on how to illustrate preaching points from contemporary culture. These sections may include references to history or recent events, but often to pop culture (Stephen Colbert and Jay Leno) and often popular music (from Ed Sheeran to Shane & Shane; even Leonard Cohen makes an appearance).

Each chapter concludes with a set of discussion questions.

Like other Kerux commentaries, the book includes frequent sidebars on issues found in the Psalm. For example, the Ruler of Tyre (Psalm 37:18), Holiness (Psalm 111), and Meditation (both Psalms 1 and 119). A key feature of this commentary is the summary of the preaching passages (13-22). This is the same material found at the beginning of each chapter, but it is helpful to see all the exegetical ideas and preaching ideas in one place. This will assist a pastor preparing a short sermon series on the Wisdom Psalms. The ratio of exegesis to preaching is about 2-1.

Conclusion. The goal of the Kerux series is to provide solid exegesis from leading scholars and teaching ideas for pastors. This volume achieves the goal of solid exposition of the text, and it offers help for pastors preparing sermons on these Psalms. I am curious whether the next two volumes will cover the remaining Psalms, as there are several Wisdom Psalms not included in this volume. Perhaps a volume of Messianic Psalms would be a popular addition to this series.

 

NB: Thanks to Kregel for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

Other volumes reviewed in this series:

 

 

John L. McLaughlin, An Introduction to Israel’s Wisdom Traditions

McLaughlin, John L. An Introduction to Israel’s Wisdom Traditions. Grand Rapids, Mich.: Eerdmans, 2018. 217 pp. Pb; $25.   Link to Eerdmans

James Crenshaw once suggested wisdom literature is sometimes considered “an orphan in the biblical household” (173). This new book by John McLaughlin attempts to connect the wisdom books to the rest of the First Testament (following John Goldingay’s nomenclature for the Old Testament).

McLaughlin Wisdom TraditionHe begins by describing the international context of wisdom literature (chapter 1). For example, Proverbs 17:1 has close parallels in the literature of Sumer, Egypt, and Ugarit. The bulk of this chapter summarizes and gives brief examples from the wisdom literature of Egypt, Mesopotamia, and Canaan. He points out that wisdom is quite at home in Canaan. It is unnecessary to appeal to Egypt or Mesopotamia to explain similar elements in Israel. To a large extent, the wisdom literature of Israel reflects the same sort of traditions found in Canaanite cultures as represented by Ebla and Ugarit.

Chapter 2, McLaughlin briefly introduces the readers to Hebrew poetry, especially the various forms of parallelism found in wisdom literature. He discusses other features of Hebrew poetry, such as acrostic, inclusio, keywords, and mirror patterns (chiasm). McLaughlin defines a biblical proverb as “a sentence, plus command or prohibition” (35). But there are other forms, such as instruction, numerical lists, disputations or dialogues, allegory, fable, and riddle.

McLaughlin devotes a chapter to each of the biblical wisdom books, Proverbs, Job, and Qohelet and to two Second Temple books, Ben Sira (Sirach) and the Wisdom of Solomon. Each chapter begins with an overview of the structure, date, and major themes of the book. Proverbs is obviously a compilation of sayings drawn from several periods. McLaughlin suggests shorter sayings in the book may be pre-exilic, while the more developed speeches in Proverbs 1-9, what does the word in the post-exilic period. Regarding Job, the lack of historical references makes the book notoriously difficult to date. He favors a sixth-century BC or later date based on the use of the definite article with the word satan, consistent with the post-exilic use in Zechariah 3:1-2 and 1 Chronicles 21:1.

Although the author of Qohelet claims to be a “son of David,” McLaughlin argues the book was composed well past the time of Solomon, or any other kings of Jerusalem. He detects allusions to the Persian Empire, suggesting a date in the third century B.C. The author was a teacher or a writer (12:9-10) and his observations are consistent with a Judean setting. The writer may have been the head of a school like Ben Sira (Sir 51:23). Ben Sira is a rare example of a book where the author and date are known. Ben Sira 50:27 states the author was Jesus ben Eleazar ben Sira in the book can be dated between 190-180 BC. Ben Sira’s grandson translated the book into Greek in about 132 B.C. Finally, The Wisdom of Solomon does not identify an author, but it is certainly not Solomon. Since the book has some similarity to Philo of Alexandria, McLaughlin suggests the book could have been written under the reign of Caligula.

Chapter 8 traces the influence of this literature on other books in the First Testament. In the penalty, he focuses on Genesis (the Joseph Story), Exodus (Moses’s Birth), and Deuteronomy. He briefly examines the Succession Narrative and Solomon’s reign in the Deuteronomic History. He observes that there are as many as thirty-nine psalms identified as wisdom psalms, but in this short chapter, he can only focus on three (Ps. 1; 37; 49. With respect to the prophets, he spends most of the section discussing wisdom in the book of Amos, although there are scattered proverbs in several prophetic books. Most scholars associate Esther and Daniel with wisdom “court tales” because of their similarities to the Joseph story. Finally, following Brevard Childs, he briefly discusses the Song of Solomon as wisdom literature.

Chapter 9 summarizes the theology of wisdom literature. Most biblical theologies relate wisdom to a theology of creation based on Proverbs 3:19, “The Lord by wisdom founded the earth; by understanding he established the heavens.” McLaughlin offers several other examples of proverbial literature focusing on God as the creator (Proverbs 16:4; 17:5 22:2). Proverbs 8:22-31 and Ben Sira 1:4-10 describe the role of lady wisdom in the Lord’s creative activities. Since the created world is an orderly creation, wisdom literature implies that living one’s life within the harmonious social order of creation will lead to success. However, an interest in creation is a late development. The earliest stages of Israelite religion saw the Lord as a Warrior God and a Savior God. To see the Lord as a creator only became prominent during the Babylonian exile period.

The final chapter of the book discusses the continuation of this literature in the Second Temple period and New Testament. First, building on Gerhard von Rad, it is possible wisdom was the basis for biblical apocalyptic rather than prophecy (182). McLaughlin offers several examples from 1 Enoch in which the author considers the book to be wisdom (1 Enoch 5:6, for example). Second, theodicy is an important element of apocalyptic literature. Third, he briefly surveys wisdom texts in the Qumran literature. Like apocalyptic literature, some of these examples combine traditional experiential wisdom with eschatological expectations. Fourth, he examines wisdom literature as it appears in Paul, James, Q, the Synoptic Gospels, and finally the Gospel of John. For example, Paul refers to Jesus as the “wisdom of God” (1 Cor 1: 24) and he observes that John’s prologue is the “fullest expression of wisdom Christology in the New Testament” (191). This chapter concludes with a short two-paragraph section on wisdom in Rabbinic literature.

Conclusion. McLaughlin’s Introduction is an excellent introduction to the biblical wisdom books with a few added features to distinguish itself from other introductions. Including Sirach and Wisdom of Solomon extending the introduction into the Second Temple period and his chapter on the continuation of these traditions beyond the First Testament is helpful, even if too brief. This book will serve well in an undergraduate or graduate level introduction course.

NB: Thanks to Eerdmans for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.