This is part two of my essay on the function of the wisdom literature. Feel free to disagree, it’s a pretty minority position (I can only find two people who vaguely agree with me). Here’s part one.
A Solomonic Rubric
Solomon is indelibly linked to Proverbs, Ecclesiastes and Song of Solomon. Whether or not he was the actual author, or this is simply a royal fiction, this is an interpretive key, placing the books alongside the Biblical account of his reign (1 Kings 3-11). In the broader ANE world, especially Egypt, wisdom and royalty went hand in hand.
It is plausible that a deliberate pursuit of wisdom, and collation of wisdom literature, began during Solomon’s reign (1 Kings 4:32), and possibly that it served an educational purpose. Those arguing for a late dating of Proverbs assume that Jewish wisdom evolved from short and incoherent to long and integrated, a study of the structure of comparable wisdom literature from the ANE in around 1,000 BC established similarities, in length and form, to Proverbs 1-9, further examinations established stylistic and linguistic parallels with Canaanite and Ugaritic literature, chapters 10-29 were also found to be of the same ANE vintage as the rest of the book, and a lexical study suggests a common author of the passages in Proverbs attributed to Solomon. Ecclesiastes is often dated late because it is said to contain Persian loan words, Kitchen (1977) demonstrates that these loan words had their roots in ancient Semitic languages that pre-existed Hebrew. Job can also plausibly be dated in this time.
A pre-exilic dating is not necessary in order for the books to be engaging with ANE wisdom, or for a Solomonic rubric to be valid. The question of Solomon’s actual involvement with these works is ultimately interpretively irrelevant. They are, whether actually, or fictively (or both), tied to the account of his reign (1 Kings 3-11, and especially 1 Kings 4:29-34).
Waltke (1979) suggests the comparison between Solomon’s wisdom and that of surrounding nations (1 Kings 4:30-31) implies “that his proverbs were a part of an international, pan-oriental, wisdom literature.”
Wright (2006) suggests “any wisdom that is associated with Solomon must be connected with the Solomonic tradition that God should bless the nations in their interaction with Israel.”
Solomon participates in an international wisdom dialogue with foreign leaders, judges justly, and blesses the ANE world in fulfillment of the Abrahamic promise (Genesis 12:3), in the manner envisaged by the Psalm 72. His international focus is evident in his prayer dedicating the temple contains an international injunction (1 Kings 8:41-43). It is also feasible to assume that the description of Solomon’s collection of wisdom crossed national boundaries.
The aspects of his reign that I would suggest have bearing on our interpretation of biblical wisdom are as follows:
- An interaction with the ideas of the nations and their rulers and wisdom, and thus with the religious beliefs of the nations (1 Kings 4:29-34, 1 Kings 10:23-24)
- A theological focus, and corrective of international wisdom, based on the “fear of the Lord” (1 Kings 8:43).
- A desire to see the nations come before Yahweh, recognising his rightful position as creator of the world and the basis of wisdom and righteousness (1 Kings 8:41-43, 59-61, 1 Kings 10:9, Psalm 72).
Each of these elements is present in Proverbs, Job and Ecclesiastes, and while each book has a distinct “wisdom” theme, they are internally theologically consistent when viewed through this rubric.
 Burdett, D, ‘Wisdom Literature and the Promise Doctrine,’ Trinity Journal 3 (Spring 1974) p 3, Clements, R.E, Wisdom in Theology, pp 104-109 on the royal nature of wisdom in Israel and the ANE, Brueggemann, W, Solomon: Israel’s ironic icon of human achievement, (Columbia: University of Southern Carolina Press, 2005), pp 116-117 follows Von Rad in describing a “Solomonic enlightenment,” though where Von Rad thought it was actual, Brueggemann sees fiction, Wilson, L, ‘The Place of Wisdom in Old Testament Theology,’ The Reformed Theological Review, vol 49, 1990, pp 60-69, at p 62
 Clements, R.E, Wisdom in Theology, p 18, Ruffle, J, ‘The Teaching of Amenemope and Its Connection With the Book of Proverbs,’ Tyndale Bulletin 28, (1977), p 35, Ruffle dates Proverbs in the reign of Solomon, suggesting the scribes and counselors mentioned throughout Samuel and Kings (2 Sa. 8:17; 15:37 20:25; 1 Ki. 4:3; 2 Ki. 22:8-10) were more than capable of producing the work, Whybray, N, Wisdom In Proverbs, p 20 suggest the wisdom movement may have originated under Solomon even if the claims of 1 Kings are hyperbolic.
 See Whybray, N, Wisdom In Proverbs, pp 19-21
 Steinmann, A.E, op. cit, at p 660, Brueggemann, Theology of the Old Testament, p 334, Clements, R.E, Wisdom in Theology, p 24 describes the process of evolution with Ecclesiastes posited as a third century BC product, and a post-exilic date for Job and Proverbs 1-9.
 Kitchen, K.A, ‘Proverbs and Wisdom Books of the Ancient Near East: The Factual History of a Literary Form,’ Tyndale Bulletin, 28, 1977, pp 69-114, This study also found that wisdom literature from the period often included an epilogue.
 Ruffle, ‘The Teaching of Amenemope and Its Connection With the Book of Proverbs,’ Tyndale Bulletin 28, (1977), p 35, citing Albright, W. F. Wisdom in Israel and in the Ancient Near East, Leiden (V. T. Stipp. 3) (1960), pp 1-15.
 Whybray, N, ‘Thoughts on the Composition of Proverbs 10-29,’ The Collected Articles of Norman Whybray, p 71
 Steinmann, op cit. pp 662-673
 Kitchen, K.A, ‘Proverbs and Wisdom Books of the Ancient Near East’, pp 106-107, Dumbrell, W.J, The Faith of Israel, p 284 argues for an early dating of Ecclesiastes on the absence of certain Hebrew constructions that developed later.
Again, for the purpose of theological interpretation whether or not that account is historiographic propaganda or accurate history is largely irrelevant, Shields, M.A, The End of Wisdom: A reappraisal of the historical and canonical function of Ecclesiastes, (Winona Lake: Eisenbrauns, 2006), pp 24-25 suggests that the allusions to Solomon can not be used for dating the work in a pre-exilic setting, but served to legitimise the works, at pp 26-27 he argues for such a dating on the basis of Qoheleth providing advice on life in a royal court.
 Waltke, B.K, ‘The Book of Proverbs and Ancient Wisdom Literature,’ Bibliotheca Sacra 136 (July-Sept. 1979), pp 211-238, see also Fox, M.V, ‘World Order and Ma’at,’ p 37, Fox suggests Proverbs borrowing from Amenemope “proves communication was open for this most international of genres.”
 Wright, C.J.H, The Mission of God: Unlocking the Bible’s Grand Narrative, Inter-Varsity Press: Nottingham, 2006, p 448
 Ruffle, op. cit, p 66