The Book of Proverbs contains literature, and we must acknowledge the form or genre of the literature to get the most out of the book. The predominant form of the book is poetry. This is not like the rhyming poetry of popular culture today. The rhythm and meter in Hebrew poetry are often more evident to readers of the original language. Some of that is captured in the King James Version of the Bible in its Elizabethan style. Most modern translations convey the poetic form by using line indentation to show a relationship between consecutive lines of writing.

To put it more granularly, in Proverbs we find the predominant use of Hebrew parallelism, where wisdom is spelled out in couplets of phrases or clauses, where one line follows another and is related in some way. The various kinds of this literary device can be recognized and become obvious once understood. Here are some of the more common forms:

• Formal parallelism: The second clause presents a continuity, result or consequence of the first clause:

When a man’s ways please the Lord, he makes even his enemies to be at peace with him (16:7)

• Applicational parallelism: The second clause applies or amplifies the truth of the first clause:

The highway of the upright is to depart from evil; he who watches his way preserves his life. (16:17)

• Emblematic parallelism: Two clauses or phrases compare one thing to another:

As cold water to a weary soul, so is good news from a far country. (25:25)

• Antithetical parallelism: Two clauses present contrasting truths or concepts:

The memory of the righteous is blessed, but the name of the wicked will rot. (10:7)

• Synonymous parallelism: The second clause is similar to the first and reinforces its truth.

For a harlot is a deep pit, and a seductress is a narrow well. (23:27)

On a last note, we call the literary form of this teaching on wisdom proverbs for a reason; they are generally true statements, not promises. If everything in life were clear-cut, then we wouldn’t need wisdom proverbs; we would need a detailed manual for every situation we would ever face. However, there are an infinite variety of decisions in life that require choices of how we behave and live. In other words, we need wisdom to fill in all the spaces not covered by “Thus saith the Lord,” that is, the clear-cut commands of Scripture. Even with the NT, we need wisdom and insight to apply things taught in a different culture (ancient Greek and Jewish) in our day and age.

For example, we see the instruction about whether we should eat food offered to idols (1 Cor. 8). How does this apply in our culture today when idol worship is not an issue? Of course, the standard way is to define idol worship beyond bowing before wood or stone images and apply it broadly to indulging in obsessions with things like money and possessions that essentially become idols to us. But in any given situation, we must use wisdom to make such statements, and to what degree they apply to problems we face today is a matter of informed and wise decision-making.

We err by trying to reduce wisdom to black-and-white choices and not seeing proverbs as guidelines for decision-making. For example, a classic case is found in the following two verses:

Do not answer a fool according to his folly, or you will also be like him. Answer a fool as his folly deserves, that he not be wise in his own eyes. (Prov. 26:4–5)

Which should we do, answer a fool or not answer a fool? Wisdom teaches us that there are times when the first should be our guide and times when the second should direct our decision. Some have understood these contrasting statements as a no-win stalemate. Still, it is better to see these as optional paths to take, depending on the context of our life situation, specifically the nature of the foolish person we are dealing with.

Another proverb presents a need for wisdom in how parents raise their children:

Train up a child in the way he should go, even when he is old he will not depart from it. (Prov. 22:6)

Many have held on to this as a rock-solid promise, and much has been written about the obvious cases where this normally true statement does not seem to hold. However, all would agree that a child retains the ability to rebel against God and his parents, and many anecdotal stories demonstrate this reality. While the proverb is generally true and emphasizes the wisdom of how parents should raise their children, it is tempered by the ultimate personal responsibility of the child. Many other instructions about child-raising in the Scripture need to be considered. Still, the contribution of this assertion tells us about the most significant influence on a child’s life, namely the home life.

Does this water down the inspired word of God? Not in the least. God Himself recognizes that the contexts of life affect His decisions. For example, He instituted the sacrificial system of the OT through Moses, yet he tells Israel:

“What are your multiplied sacrifices to Me?” says the Lord. “I have had enough of burnt offerings of rams and the fat of fed cattle; and I take no pleasure in the blood of bulls, lambs or goats.” (Isa. 1:11)

Does God contradict Himself? Does He want them to offer sacrifice, or doesn’t He? No. The context changes. Initially, the Lord laid down His desire for the sacrificial system to be the means for His people to show their faithfulness to Him. But Israel reached the point of going through the motions without an obedient, faithful heart toward the Lord. In short, they became hypocritical in their religious observances. Context made the difference in God’s response. So it is with the wisdom of proverbs; the context of our life events affect how we apply wisdom. This is not a free-for-all selectivity but comes from a heart that genuinely trusts the Lord for wisdom.

Lord, help me continuously grow in wisdom so that my choices in how I conduct myself will increasingly reflect Your wisdom.