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Old Testament Wisdom: An Introduction
The title of the book can be pleasantly deceiving. Crenshaw goes well beyond the wisdom tradition found in the biblical books of Ecclesiates, Psalms, Proverbs, and Job. He takes a broader perspective and includes apocrapha writings as well as Egyptian and Mesopotamian literature. This is a very thorough, concise, and well orgainized book, much appreciated for students working under time constraints.
272 pages, Paperback
First published January 1, 1981
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About the author
James L. Crenshaw
43 books4 followersProfessor Crenshaw, who taught Old Testament at Duke Divinity School from 1987-2008, is one of the leading interpreters of wisdom literature in the Bible.
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Displaying 1 - 8 of 8 reviews
April 2, 2021
This is an overall helpful introduction to the genre of OT Wisdom Literature. I can see why it has endured as a textbook for students and a general guide for the leisure reader. Ultimately, though, it left me feeling like I had scraped out the remnants of a fine banquet from what was left behind on the plates. Catches of something exquisite, but not particularly appetizing. Part of this is that Crenshaw's writing style is not toothsome (described memorably by my Scripture professor as "encyclopedic and incomprehensible"). The other part is that, and I hesitate here as the most novitiate of readers of biblical Wisdom literature, I did not really find many of his arguments all that compelling.
His writing on the Book of Job—one of the few OT books that I love— for example was one of the first assigned chapters for our class (due to the order in which we read the Wisdom literature of the OT), and I found it a bit off-kilter. Now, I hope and try for intellectual humility (which is easy to do, as I know practically nothing), but Crenshaw's interpretation of some passages seemed dubious to me. For example, he writes that in God's confidence in calling of the Adversary's attention to Job's fourfold virtue, "God differs appreciably from that earthly father Job, who thought the worst about his own sons" (101). I do not see how anyone reading Job 1:5 would come to this conclusion about Job's sanctifying his children, which is a beautiful human expression of prevenient grace. Also, Crenshaw writes later that "Job's physical suffering paled in comparison with his mental agony over this unfathomable face of God, which no longer smiles on him but now contorts itself angrily before him" (106). I think that is a general misrepresentation of Job's anguish, which is far and away due to the absence of God more so than His perceived wrath. Job 23 comes to mind, with Job's "terror and dread" of being in God's presence not in any way keeping him from desiring that presence more than anything.
Of more use to me was the chapter on "Reciprocating Touch: Knowledge of God in Wisdom Literature" where he writes of the tension between wisdom and revelation in knowing God. Here, though, the author's Protestant predilections show their colors, and Sirach, that great wise book that marries Wisdom to Torah, is given short shrift and quick review. Everyone should read Sirach—that "little churchy book."
Overall, Crenshaw writes in the vein of modern text-critical biblical scholarship, which may find approbation in the current academic climate, but which simply turns the living Word of God into dry bones. All this to say, this was a beneficial corollary to studying these books of ancient Wisdom, but one that lacked tang and verve and delight.
His writing on the Book of Job—one of the few OT books that I love— for example was one of the first assigned chapters for our class (due to the order in which we read the Wisdom literature of the OT), and I found it a bit off-kilter. Now, I hope and try for intellectual humility (which is easy to do, as I know practically nothing), but Crenshaw's interpretation of some passages seemed dubious to me. For example, he writes that in God's confidence in calling of the Adversary's attention to Job's fourfold virtue, "God differs appreciably from that earthly father Job, who thought the worst about his own sons" (101). I do not see how anyone reading Job 1:5 would come to this conclusion about Job's sanctifying his children, which is a beautiful human expression of prevenient grace. Also, Crenshaw writes later that "Job's physical suffering paled in comparison with his mental agony over this unfathomable face of God, which no longer smiles on him but now contorts itself angrily before him" (106). I think that is a general misrepresentation of Job's anguish, which is far and away due to the absence of God more so than His perceived wrath. Job 23 comes to mind, with Job's "terror and dread" of being in God's presence not in any way keeping him from desiring that presence more than anything.
Of more use to me was the chapter on "Reciprocating Touch: Knowledge of God in Wisdom Literature" where he writes of the tension between wisdom and revelation in knowing God. Here, though, the author's Protestant predilections show their colors, and Sirach, that great wise book that marries Wisdom to Torah, is given short shrift and quick review. Everyone should read Sirach—that "little churchy book."
Overall, Crenshaw writes in the vein of modern text-critical biblical scholarship, which may find approbation in the current academic climate, but which simply turns the living Word of God into dry bones. All this to say, this was a beneficial corollary to studying these books of ancient Wisdom, but one that lacked tang and verve and delight.
June 29, 2025
A good book and, in some ways a good introduction, though I prefer my introductions to welcome me into the world of the text, not make certain claims about that text. I have not read deeply into OT wisdom criticism, but I can see that Crenshaw presents a particular version of the secular viewpoint, not a straight into into all the aspects of the books themselves. I feel myself interested in these aspects, but I don't feel completely introduced to books from a beginner's point of view.
that said, the points that Crenshaw introduces are very interesting and compelling. One has to assume that the Bible is made up of many different voices, some which conflict with others, in order to accept his view (I do read the Bible this way), but if one does, this book is quite a feast. I enjoyed reading the suggestions of a more mysterious strain of understanding God in Israel that doesn't necessarily align with the more nationalistic view of God's work in the Davidic dynasty. I don't think that these two views of God are mutually exclusive, especially seeing as these wisdom books were written hundreds of years apart, but the focus away from the political is, to me, very welcome.
that said, the points that Crenshaw introduces are very interesting and compelling. One has to assume that the Bible is made up of many different voices, some which conflict with others, in order to accept his view (I do read the Bible this way), but if one does, this book is quite a feast. I enjoyed reading the suggestions of a more mysterious strain of understanding God in Israel that doesn't necessarily align with the more nationalistic view of God's work in the Davidic dynasty. I don't think that these two views of God are mutually exclusive, especially seeing as these wisdom books were written hundreds of years apart, but the focus away from the political is, to me, very welcome.
November 2, 2022
Crenshaw offers a robust introduction to a commonly misunderstood genre of ancient literature. The book aids the reader in grasping various forms, concepts and studies surrounding biblical and non-biblical books of wisdom. It can leave the reader feeling over their head at times in the more academic debates contain within the book. However, the overall appeal of the book is not lost.
I would recommend this to anyone seeking deeper knowledge in ancient/biblical literary study.
I would recommend this to anyone seeking deeper knowledge in ancient/biblical literary study.
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April 10, 2024James, you make me shake my head. You did me wrong. You spoke in ways I could not understand and took me so long to understand the simplest of ideas you were trying to express. Why so many words per page? Be more efficient. Be better James. Thanks for making me a more resilient reader. And good riddance.
May 24, 2021
A good book to interact with for students of Job, Ecclesiastes, and Proverbs. Crenshaw's best work is on Proverbs. Probably weakest on Ecclesiastes, as well as his reconstruction of the Solomon narrative.
October 8, 2023
Made reading the Psalms more intriguing for me
June 10, 2011
As an introductory textbook, Crenshaw's work serves as a wonderful entry into the world of biblical wisdom literature. He focuses for the first three chapters on laying out the foundations of this field, defining wisdom literature, contexts, the biblical corpus, and the main traditions surrounding these issues for biblical scholars. Next, he discusses the major works in depth, affording a chapter each to Proverbs, Job, Ecclesiastes, and Sirach, with another chapter discussing Wisdom, several psalms, and wisdom in the deuterocanonical and pseudepigraphic works. Finally, the last few chapters step back from specifics to assess the legacy of wisdom literature in Israelite biblical contexts, as well as the place of biblical wisdom in the wider world of the Near East.
Perhaps the most helpful and illuminating aspects of this book are the definitions and forms that Crenshaw lays out for wisdom. For example, his introduction mainly establishes what modes of discourse and types of literature fit into the framework of biblical wisdom, which he then clarifies and categorizes more fully in the subsequent chapters. In the introduction, therefore, he does offer general definitions, but he also subtly tempers them by discussing the spectrum of types of wisdom texts, depending on how form and content work together. In the first chapter, he establishes four types of sapiential teaching (proverbs, parables, sayings, and riddles), then further breaks these down into literary forms of discourse. While setting forth these definitions and categories, however, Crenshaw is also careful to note how they are not always strictly followed, and that he posits only general frameworks for understanding the texts.
Also laudable is the extended treatment of the role of Solomon in Hebrew literature, as well as Jewish andChristian traditions. This is mainly discussed in chapter 2, although it is woven throughout the book as a central issue. Crenshaw's treatment discusses the attribution of certain works to Solomon, the legacy that has continued throughout the West based on these assumptions, the reasons for these developments, and the role of Solomon as sage within the contexts of the Near East generally.
In all of this, Crenshaw holds an impressive command of scholarship, but also writes in order for all readers to access his content. He moves between the general and specific, honing in on particular scholarly issues as necessary to elucidate his own goals. In doing so, he presents an accessible introduction worth reading for any student interested in wisdom literature generally and biblical wisdom specifically.
Perhaps the most helpful and illuminating aspects of this book are the definitions and forms that Crenshaw lays out for wisdom. For example, his introduction mainly establishes what modes of discourse and types of literature fit into the framework of biblical wisdom, which he then clarifies and categorizes more fully in the subsequent chapters. In the introduction, therefore, he does offer general definitions, but he also subtly tempers them by discussing the spectrum of types of wisdom texts, depending on how form and content work together. In the first chapter, he establishes four types of sapiential teaching (proverbs, parables, sayings, and riddles), then further breaks these down into literary forms of discourse. While setting forth these definitions and categories, however, Crenshaw is also careful to note how they are not always strictly followed, and that he posits only general frameworks for understanding the texts.
Also laudable is the extended treatment of the role of Solomon in Hebrew literature, as well as Jewish andChristian traditions. This is mainly discussed in chapter 2, although it is woven throughout the book as a central issue. Crenshaw's treatment discusses the attribution of certain works to Solomon, the legacy that has continued throughout the West based on these assumptions, the reasons for these developments, and the role of Solomon as sage within the contexts of the Near East generally.
In all of this, Crenshaw holds an impressive command of scholarship, but also writes in order for all readers to access his content. He moves between the general and specific, honing in on particular scholarly issues as necessary to elucidate his own goals. In doing so, he presents an accessible introduction worth reading for any student interested in wisdom literature generally and biblical wisdom specifically.
May 29, 2016
Crenshaw's review of Old Testament wisdom literature includes an overview of wisdom literature in general, and examines the books of Proverbs, Ecclesiastes, and Job. He also looks at several apocryphal books, including Sirach and Wisdom of Solomon. He places theses texts in context with a review of wisdom literature from other near-east cultures. This book is well worth the read, even if it is a bit broad and meandering at times. I highly recommend it.
Displaying 1 - 8 of 8 reviews