Considering works from the 19th century to the present, this article, for the first time, outlines and evaluates the use of the Book of Proverbs in systematic theology. Descriptively, it presents the most frequently cited texts of Proverbs and their significance for theologians. Prescriptively, it compares the consensus and debate among theologians with the conclusions of biblical exegetes. I conclude that exegetes and systematic theologians at times agree in their interpretation of passages (e.g., “the fear of the Lord”; Prov 6:23; 15:3; 20:9). However, more significantly, some systematic theologians present evidence from Proverbs based on interpretations largely unsupported by biblical exegetes, offering or assuming interpretations that contradict the conclusions of commentators (e.g., Prov 1:20–33; 8:22–31; 16:4; 30:4). I explore these disparate interpretations in detail and identify the core interpretive issues, offering suggestions for theologians and the relation of systematic theology and biblical scholarship
Attending to ongoing debates about the “meaning of life” in Ecclesiastes, this article determines how Qoheleth addressed meaningfulness by drawing on a threefold scheme of definitions for life’s meaning. These definitions are derived from psychological research and used to argue that all three conceptions appear within the book of Ecclesiastes. Qoheleth was primarily concerned with life’s “coherence,” which depends on predictable and reliable patterns in life that render it sensible, yet he also addressed life’s “purpose” and “significance.” While primarily determining how these three forms of meaning, along with their attendant ideas, are handled within Ecclesiastes itself, this article also demonstrates how resources from psychological research help to resolve debates among biblical interpreters, who agree far more than it at first appears once clearer definitions of “meaning” are employed.
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