God and Wisdom, Part 3

In this third, and final, post that reviews Tremper Longman III, The Fear of the Lord is Wisdom: A Theological Introduction to Wisdom in Israel, Grand Rapids: Baker Academic, 2017 we look at the final three chapters and the extensive end materials.

13. Wisdom and Gender

In this chapter Longman concludes, perhaps unsurprisingly, that the wisdom elements of the Hebrew Bible are patriarchal. This patriarchy is however tempered by the very positive depictions of women wisdom which is a unique contribution of the wisdom elements. He then returns to consider the very specific challenge of the father-son dynamic of Proverbs and Ecclesiastes. Longman argues that the New Testament provides what he terms a redemptive-ethical trajectory which enables readers to re-read the patriarchal elements. For example, he suggests that

Listen, my son, to the teaching of your father (Proverbs 1:8a).

Can be re-read as

Listen, my daughter, to the teaching of your mother.

14. Intertestamental Wisdom from the Apocrypha to the Dead Sea Scrolls

In one of the longer chapters of the book intertestamental literature from the Apochrypha to the Dead Sea Scrolls is surveyed with a view to understanding the development of wisdom from Old to New Testament. The Book of Sirach, it is argued, makes a more explicit connection between wisdom and ethics than the Hebrew Bible does. In this way, however, the focus on practical everyday living is still very much to the fore. The Wisdom of Solomon goes further in this respect as the practical dynamic of wisdom recedes into the background with the ethical element becoming stronger with a clearer relationship to the law. The dead sea scrolls continue the wisdom traditions of practical teaching but a new development linking wisdom with an apocalyptic worldview emerges.

15. New Testament Wisdom

Longman demonstrates that there is a strong continuity in the understating of wisdom between the testaments. For Longman this centres on Jesus, who as ‘the epitome of God’s wisdom, or perhaps better, the very incarnation of God’s wisdom. He is the one on whom the Spirit of the Lord rests. His delight is in the fear of the Lord’ [p.256]. The book of James is foremost in Longman’s treatment as it is the book that most obviously echoes wisdom as central to all aspects of life. The contemporary church has perhaps often missed the opportunity to use this letter to celebrate the ongoing value of the Hebrew Bible’s wisdom material.

End Materials

This book finishes with two appendices which might equally well have been chapters. The first one, titled Wisdom in the Twenty-first Century, considers the challenge that wisdom, as a concept faces, in the contemporary Western world. This appendix makes a compelling case for our need of wisdom. The includes its veracity in helping to navigate modern life, live wisely, lead with wisdom, recognise wisdom’s place in education and its role in spiritual formation. The final section of the chapter looks explicitly at how the wisdom elements of the Bible show what a wise person looks like in terms of fearing God, knowing Scripture, interpreting well, forming good habits, knowing how to suffer and living with ambiguity (mystery).

The second appendix considers the question as to whether wisdom literature is a genre. It almost seems like a spoiler to answer this question, so I won’t.

 

 

Ecclesiastes and Wisdom

This book is one of the most marginalised of the Old Testament. There are undoubtedly a number of reasons for this. One in particular perhaps stands out for contemporary readers—its first words seem to question the basic understanding that many have of Scripture. Whether the modern reader goes to Ecclesiastes with certainty or in the hope of straightforward guidance, either way they do not get what they hoped for or expected. Instead they read:

The words of the Teacher, the son of David, king in Jerusalem.

Vanity of vanities, says the Teacher,
vanity of vanities! All is vanity.
What do people gain from all the toil
at which they toil under the sun?

Ecclesiastes 1:1–3 (NRSV)

It is not only the stranger to wisdom literature that would be surprised by vanity and meaningless as a point of departure. Any student of the Book of Proverbs would also think that there is a category mistake here. How can this be the same type of literature as Proverbs? Is it in fact the opposite? A worldview of vanity and disorder is surely antagonistic to the order assumed in Proverbs? To an extant this is the same issues covered in the previous post on Dialogue. Here we have simply stated the question at its most acute.

There are other challenges with Ecclesiastes but in this post we are going to consider this one issue; the apparent antagonism between not just Ecclesiastes and Proverbs but all three wisdom books of the Hebrew Bible. I suggest some initial reasons, below, why the differences between these three books might not be as extreme as they first appear. We will then consider that their diversity in many respects matches what we find the biblical psalms.

An underpinning ethos of wisdom is the ongoing testing, refining and discarding of inferences based on observation. Contemporary analogues exist such as in science the notion of a working hypothesis and in philosophy the methodology of critical realism. Biblical wisdom, at least in part, seeks to establish how to live well based on wise reflection on the nature of creation. In this way, Proverbs can be seen to lean towards a wholehearted embracing of the efficacy of the wisdom method. We might even say it embodies a hermeneutic of trust. Ecclesiastes comes to a different conclusion after trying variations of approach. Both books, look to what is needed in addition to wisdom—Fear of the Lord—one as an opening assumption (Proverbs 1:7) and the other in conclusion after highlighting various problems (Ecclesiastes 12:13). The Book of Job tests a very specific assumption of reward which is found wanting. In Job the necessity of revelation alongside wisdom comes through an encounter with Job which silences his wise enquiries (Job 40:3–5). In their different ways all three books encourage wise reflection but also recognise its limits.

In addition, it is vitally important to acknowledge that none of the three wisdom books claim to be an end in themselves. This is true not only of the biblical wisdom but in addition to wider Ancient Near-Eastern wisdom literature. In short, such literature is not an end in itself, it is an educational resource and approach to living. The individual literary units are not to be blatantly or blandly applied to life situations. The Book of Proverbs provides the most succinct indication of this in its twin proverbs:

Do not answer fools according to their folly,

    or you will be a fool yourself.

Answer fools according to their folly,

    or they will be wise in their own eyes.

Proverbs 26: 4, 5 (NRSV)

In many respects the three wisdom books exemplify the three categories of psalms identified by Brueggemann. He articulated what has been recognised as a very fruitful paradigm which connects the ancient psalms with the modern life of faith. Put simply the psalms can be classified into three categories of orientation, disorientation and reorientation. Brueggemann uses the term typology of function recognising that the hermeneutical connection between then and now operates at a very human contextual level.

We can conclude by noting that in this way:

  1. Proverbs is a book founded on order. The author is oriented and trusts that wisdom works day-to-day because of the existence of a creator and their implicit trust in him. Many psalms have a similar underlying basis. The author of Proverbs, and its accepting reader, would feel comfortable singing hymns of trust and faith to God.
  2. Ecclesiastes is a book in which the orderly nature of life and extent to which trust in God can deliver the good life is being questioned. In modern parlance a hermeneutic of suspicion is operative. The sort of suspicion we all encounter in the dark moments of life—the death of a loved one, the failure of a relationship or the loss of health. These are the moments in which the laments of the Psalter or the cynicism of Ecclesiastes eclipses simple trust. They are the moments of exile, whether real or metaphorical. Trust is still key but it is not longer simple and unquestioning
  3. The Book of Job is a book of movement. It starts with the questioning cynicism of Ecclesiastes. It proceeds with some received wisdom being painfully showcased as wanting. It concludes with an answer which is not rational but revelatory—a revelation of God that demands reorientation.

We will return to Eccelesiastes in future posts. It is my hope that the second part of this post will be developed into an academic publication in due course.

Dialogue in Wisdom

One of the things that many modern readers find especially challenging about wisdom literature is its use of dialogue. In the modern Western world and Church nothing really prepares us for Scripture’s internal debates. And yet when we meet the Bible on its own terms we find that dialogue and questioning are a common feature. This use of dialogue is especially obvious in the book of Job, where much of the book is a series of dialogues. There are various reasons why dialogues can be difficult to appreciate and to appropriate. The issue of appreciation concerns an expectation of what the Bible is. That the Bible is meant to be in some senses both didactic and authoritative is part of an orthodox understanding of the nature of Scripture. When these ideas combine, however, to form a simplistic notion of guidance then some genres of biblical literature becoming flattened. In this way various misconceptions can arise. With regard to wisdom literature, one of the most problematic is reading wisdom as promised blessing—what would have been an observation validated by reflection is misread as a guaranteed truth. This is especially ironic as much of the concern of wisdom is the debate, and hence dialogues, around key issues such as personal and national blessing.

Each of the three biblical wisdom books has a distinct role for dialogue. One way of looking at Proverbs, for example, is that it has been shaped by hundreds of years of dialogue (as well as reflection). In the case of Ecclesiastes, the book’s often pessimistic claims invite the reader with faith to reply. In the Book of Job, dialogues play a more explicit role in the text. The book commences with a narrative opening which sets the scene concerning the cause of Job’s afflictions. Three dialogues then follow in which Job and his three friends, Eliphaz, Bildad and Zophar, dispute the cause of Job’s afflictions:

Dialogue 1

Job                         3

Eliphaz                  4–5

Job                         6–7

Bildad                    8

Job                         9–10

Zophar                  11

Job                         12–14

Dialogue 2

Zophar                  20

Job                         21

Bildad                    18

Job                         19

Zophar                  20

Job                         21

Dialogue 3

Eliphaz                  22

Job                         23–24

Bildad                    25

Job                         26–27

As the dialogues unfold, Job’s friends put him under trial and Job puts God under trial. In the three cycles of dialogue various nuances of argument are put forward—it is a demanding task to enter the debate and distinguish the subtlety and distinctiveness of the various views. Even when we start to discern the different views, choosing between them can still be tricky. There is also a temptation to simplify the journey of reading into the destination. But what if not only the outcome of the Book of Job is important but also the ups-and-downs of the dialogues too. For if the only things that mattered were normative answers to the questions addressed by the Book of Job, then why would the book even exist in anything like its canonical form?

The bigger picture is important here too. In some ways the three biblical wisdom books can be seen as a dialogue between three different takes on what wisdom actually is. Although we have seen that they share a common role for Fear of the Lord as a basis for wisdom, in many other respects they differ enormously in their stance. Appreciating their distinct nature and differences will be a central concern of the rest of this series of posts.

Creation and Wisdom

In an earlier post we considered how wisdom literature grew from an oral tradition in which simple proposals about the nature of the world were tested by the life experience of those who heard them. Those ideas that were found to be useful survived and often evolved over time. Some of these ‘hypotheses’ became proverbs and other short pithy statements about life. In this sense human reason and observation, rather than revelation are to the fore in the origins of Ancient Near-Eastern wisdom. Appreciating this point of departure for biblical wisdom is essential for legitimate interpretation of this genre.

In the later stages of the development of Israelite wisdom it became interwoven with the wider principles of Israelite religion—in some respects the questioning which lies at the heart of the genre enabled wisdom literature to question the other parts of the canon. This inter-wisdom and intra-canon dialogue will be considered in our next post.

Later wisdom reflection attempted to critique religious dogma using the observations and reasoning of the wise. Often this collision of wisdom reasoning with revealed truth concerned creation, both in terms of the origin of the world and the sustaining of it by God. That there is one God and that this God is the creator of the universe is fundamental to Israelite religion. This did not stop the wise questioning God’s very character and nature as they attempted to explain the day-to-day. Despite this questioning, the worldview that the cosmos was made by Yahweh, the God of Israel, is an underpinning assumption of biblical wisdom literature.

The biblical wisdom books present three very different ways in which creation, and therefore creator are examined. In their different ways, each of the Hebrew Bible’s three wisdom books answers the question: “What kind of creation do we live in?”.

The Book of Proverbs sees creation as fundamentally ordered. The premise which underlies its very nature is the original conception of wisdom—that the world in which we live can be understood by careful observation and wise reflection. It assumes that the world is organised, logical and open to rational thought. Although we have said that wisdom literature’s concern with creation is not all about the origin of the world, Proverbs explores a central role for wisdom at the origin of the world:

“The Lord brought me forth as the first of his works,

    before his deeds of old;

I was formed long ages ago,

    at the very beginning, when the world came to be.

When there were no watery depths, I was given birth,

    when there were no springs overflowing with water;

before the mountains were settled in place,

    before the hills, I was given birth,

before he made the world or its fields

    or any of the dust of the earth.

I was there when he set the heavens in place,

    when he marked out the horizon on the face of the deep,

when he established the clouds above

    and fixed securely the fountains of the deep,

when he gave the sea its boundary

    so the waters would not overstep his command,

and when he marked out the foundations of the earth.

Then I was constantly at his side.

I was filled with delight day after day,

    rejoicing always in his presence,

rejoicing in his whole world

    and delighting in mankind.

Proverbs 8:22–31 (NIV)

The Book of Job has creation at its very centre. For much of the book, Job is to the fore as creature and throughout God is under trial as creator. As this work reaches its climax, God is not vindicated by rational argument but by nothing less that God unfolding to Job his perfection as creator.

“Where were you when I laid the earth’s foundation?
Tell me, if you understand.
Who marked off its dimensions? Surely you know!
Who stretched a measuring line across it?
On what were its footings set,
or who laid its cornerstone—
while the morning stars sang together
and all the angels
 shouted for joy?

“Who shut up the sea behind doors
when it burst forth from the womb,
when I made the clouds its garment
and wrapped it in thick darkness,
when I fixed limits for it
and set its doors and bars in place,
when I said, ‘This far you may come and no farther;
here is where your proud waves halt’?

Job 38:4–11 (NIV)

In this way, the Book of Job might be said to draw a limit to the extent to which wisdom can answer the deepest questions about creation. The Book of Ecclesiastes strays further from the order of Proverbs and questions just about everything to such a degree that the fundamental premise of wisdom is challenged to the core. What kind of creation do we live in? Ecclesiastes answers: “one that often seems ‘crazy’”.

Our next post develops this questioning dynamic of wisdom further. There we shall consider how the diversity of the three biblical wisdom books invites all those committed to Yahweh to continue questioning, albeit from a premise of Fear of Yahweh.

 

Biblical Wisdom

In the previous post we saw that wisdom literature emerged throughout the Ancient Near East. This naturally leads to the question of what differences there might be between the wisdom literature of different nations. For the biblical scholar the question is more acute—in what sense is the biblical wisdom material distinct from the wider Ancient Near-Eastern wisdom literature? This post will firstly identify the scope of the biblical wisdom literature and then return to the question of what might distinguish it from wider wisdom literature.

Three books of the Old Testament (Hebrew Bible) are generally recognised as being wisdom literature. These are the books of Proverbs, Job and Ecclesiastes. These three books will obviously be a major concern of this series of posts. In addition to these three books other parts of the Old Testament are said to exhibit wisdom elements. Most notably, several psalms are identified as either wisdom psalms and/or as containing wisdom elements. Wisdom psalms will be considered in a later post, and several subsequent posts will address the question as to just what is meant by wisdom literature. The two wisdom books of the Apocrypha, Ecclesiasticus and the Wisdom of Solomon, will also be considered in two later posts.

We have already considered the origin of wisdom literature within society’s smallest social units, such as family and village. This origin, together with its frequent concern with the everyday, means that there is generally little direct cultic content. The development of wisdom literature amongst the elite sections of society, such as the court and scribal circles, meant that although it developed in sophistication, it continued to have a universal influence because of the engagement of the learned elite with literature of other nations. At the same time however, some specific Israelite content and influence became possible as the court and scribal circles had a relationship with cultic worship.

Many scholars have recognised a very specific religious concern of biblical wisdom literature which marks it out as distinct from the wider body of Ancient Near-Eastern literature. This theme, or locus, concerns ‘Fear of the Lord’ as in some sense central to the pursuit of wisdom. Although the wider Ancient Near-Eastern wisdom literature mentions deities on occasions there are no other extant wisdom texts in which there is a recognition of the foundational importance of a relationship to a deity as a necessary basis for the successful pursuit of wisdom.

It is interesting to note that an argument for a seminal role for ‘Fear of the Lord’ is found in all three wisdom books, as well as in some psalms which are identified by scholars as wisdom psalms. The Hebrew word commonly translated as ‘fear’ has a semantic range which places it somewhere between honouring and respecting somebody, on the one hand, and being terrified of someone, on the other. Such an awe for God is seen as transformative in the biblical wisdom literature. This is clearly the case in Proverbs were from the start we read that:

The fear of the Lord is the beginning of knowledge,

    but fools despise wisdom and instruction.

Proverbs 1:7 (NIV)

In this way, Proverbs claims that wisdom does not reside in the Book of Proverbs, or other literary works we call wisdom, but in using them from a certain perspective. Fear of the Lord is a lifestyle which provides a lens for the correct appropriation of wisdom literature. such a committed stance is also to the fore in Job:

And he said to the human race,

    “The fear of the Lord—that is wisdom,

    and to shun evil is understanding.”

Job 28:28  (NIV)

In Ecclesiastes we find that such fear of God can be understood as obedience to God’s instruction:

Now all has been heard;

    here is the conclusion of the matter:

Fear God and keep his commandments,

    for this is the duty of all mankind.

Ecclesiastes 12:13 (NIV)

Future posts will return to these three wisdom books and to the significance of ‘fear of the Lord’. Our next post will look at the theme of Creation in wisdom literature.