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Session 1: MARCH 2 SundayTeacher.com PASSWORD: xxxxxxxxxxxxxxxx Wisdom Literature in the Ancient World T hroughout history, every culture has valued wisdom. Certainly all of us at times have wished we were wiser than we are. When life presents us with a difficult decision or an excruciating problem, and we are at a loss to know what to do, we long for divine wisdom. Sometimes God speaks directly to us to communicate His wisdom; often, however, He speaks through wise people instead. Because God has given selected people extraordinary wisdom, it is not surprising that the teachings of these wise individuals were written down and preserved for future generations in ancient times. The Bible includes several books widely recognized as wisdom literature, particularly the books of Job, Proverbs, and Ecclesiastes. There are also several wisdom psalms that address the same issues and concerns. The book of James in the New Testament has many characteristics of wisdom literature. In addition, the Roman Catholic and Eastern Orthodox canons of the Old Testament include two apocryphal wisdom books: the Wisdom of Solomon and Sirach. The Israelites were not the only ancient people who recorded wisdom literature. Mesopotamia and Egypt were also centers of wisdom in the ancient world, and both of these civilizations have left us various kinds of wisdom literature. Although there are many similarities between the wisdom of Israel’s pagan neighbors and the wisdom of the Bible, there are also important differences. The worldview of the people of Israel was profoundly different from their neighbors. The Israelites worshiped the one true God, the God who not only imbedded wisdom into His very creation (see Prov. 8:22-31), but also granted to His covenant people the ability to receive and understand His wisdom. What Is Wisdom? Defining wisdom is not quite as easy as it might seem. In fact, in some ways it is easier to say what wisdom is not rather than to say what it is. First of all, wisdom is not the same as information. We all know people who have mastered a great deal of data and factual information, yet who are not wise. Wisdom 4 ILLUSTRATED BIBLE LIFE March—May 2014 Egyptian hieroglyphics crafted of colored glass cover the sarcophagus of Petosiris, priest of Thoth, god of wisdom and writing (ca. 300 BC). The Israelites were not the only ancient people who recorded wisdom literature. Mesopotamia and Egypt were also centers of wisdom in the ancient world, and both of these civilizations have left us wisdom literature. Although there are many similarities between the wisdom of Israel’s pagan neighbors and the wisdom of the Bible, there are also important differences. transcends mere information because it involves applying information to life in an appropriate, helpful, and meaningful way. Second, wisdom is not the same as law. The law codes of the Pentateuch are quite different from wisdom literature and have a very different purpose and function. Finally, wisdom should not be understood as a collection of divine promises. Even though some Bible readers have interpreted statements in Proverbs as unbreakable promises from God, this is probably not the most helpful way to understand and utilize this important biblical resource. What, then, is wisdom? Whether we realize it or not, we rely on wisdom every day of our lives. Wisdom is, in part, the repository of human experience that enables us to live successfully in the world. When driving on a snowy road, for example, we slow down because it is the wise thing to do to avoid an accident. Human experience shows us that people who drive fast in such conditions frequently end up in the ditch. Similarly, we try to eat a healthy diet and exercise regularly because experience shows that people who do this are usually healthier and live longer and more fulfilled lives. Just as we do today, the ancient Israelites carefully observed how the world seems to work, what patterns of life are beneficial, and what patterns are harmful. The Wisdom of the Bible Drawing on centuries of experience, the Israelites recorded proverbs, instructions, and dialogues to encapsulate the truths God had taught them through observation. Hundreds of these sayings have been recorded in the book of Proverbs in order to instruct God’s people how to live a fulfilling life. The proverbs present both sides of human conduct— guidelines for right living and warnings against destructive behavior. The primary context for the book of Proverbs seems to be family instruction. Passages, such as Proverbs 1:2-7, and verses, such as 1:8, “Listen, my son, to your father’s instruction and do not forsake your mother’s teaching,” indicate that the proverbs were especially used by parents and teachers in the education of children. Thus, the proverbs taught very practical wisdom that was applied to everyday life and needed to be mastered by the people of Israel. Biblical wisdom goes further, however, and addresses many of the deep, eternal questions of human existence. In this respect, wisdom is somewhat like philosophy, yet even here it deals with issues that concern all people everywhere, both common folks and intellectuals. The book of Ecclesiastes, surely one of the most perplexing books in the Bible, addresses some of the most fundamental questions we humans have: Is there meaning to life? Why do I exist? Does my life have a purpose? Does the shortness of human life prove the author’s repeated refrain: “‘Meaningless! Meaningless!’ says the Teacher. ‘Utterly meaningless! Everything is meaningless’” (Eccles. 1:2)? Ecclesiastes does not provide simple answers for these questions, but above all, it encourages us to “fear God and keep his commandments, for this is the duty of all mankind” (12:13). The majestic book of Job considers another basic question, one which all thinking people inevitably ponder: Why do evil things happen to innocent people? This is the problem of evil and is usually discussed by means of two propositions: First, if God is truly good, then surely He would not want evil to torment guiltless people. Second, if God is all-powerful, then surely He is able to prevent evil from afflicting the innocent. God describes Job as a man who is “blameless and upright, a man who fears God and shuns evil” (Job 1:8), yet this godly man suffers all kinds of evil. The book explores how Job seeks to understand his suffering in light of his faith in a God who is both good and all-powerful. Although the wisdom books of the Old Testament contribute a great deal to our understanding of the practical issues of daily life and of the deep questions of existence, we cannot claim that these books give us the “final” answers. In a very real sense, we will never fully understand these things this side of heaven. Yet, Christians should boldly affirm that we do indeed have the Answer to these questions. Along with Paul, “We preach Christ crucified: a stumbling block to Jews and foolishness to Gentiles, but to those whom God has called, both Jews and Greeks, Christ the power of God and the wisdom of God” (1 Cor. 1:23-24). Christ is the answer; He is the wisdom of God! by OWEN DICKENS professor of Bible and theology, Asbury University, Wilmore, Kentucky Think about it . . . 3 Is it possible to be extremely intelligent and yet not wise? How does godly wisdom differ from intelligence? 3 What is wisdom? What are the characteristics of wisdom literature? 3 How does biblical wisdom differ from the wisdom literature of Israel’s neighbors? How does this wisdom speak to us today? 3 In what sense is Christ the “wisdom of God”? How do we find the answers to life’s questions in Christ? Commentary Proverbs 8:12-21 I n the world of the Bible, where the authoritative voice of woman was seldom heard, the sages who produced the book of Proverbs, in a daring and challenging way, presented the voice of wisdom as that of a woman (1:20-33; 8:1-36; 9:1-12). The first two passages (1:20-33; 8:1-36) are in the form of speeches given by Lady Wisdom. The third passage (9:1-12) contrasts the house of Lady Wisdom and the house of a seductive and adulterous woman (Dame Folly, also the subject of chap. 7). In a number of places in chapters 1—9, the voice of a female speaker is implied; in these passages, however, the speaker is clearly a woman. Scholars do not know why wisdom teachers utilized a woman to represent wisdom (known in the scholarly circles as Lady Wisdom). The word for wisdom in Hebrew is a feminine noun, but that does not fully explain the practice. Furthermore, the identity of Lady Wisdom in Proverbs is a subject of speculation among biblical scholars. Some understand it as a poetic and metaphorical personification of God’s wisdom. Others think the personified wisdom in these passages is God’s attribute of wisdom that has become an independent personal being, who shares the essential nature and characteristics of God (known as the hypostasis of God). Some recent feminist biblical scholars have argued that personified wisdom is a female personification of God’s own being, involved in the work of creation and salvation. Proverbs, however, clearly presents wisdom as “the first of his works” (8:22), and thus not identical with God’s being. Wisdom was present with God when He created the world (vv. 22-31), and it was “by wisdom” that God created the world (3:19-20; see also Jer. 10:12). Wisdom, though personified in these passages, is equivalent to God’s Word in the book of Proverbs. So, when Wisdom speaks, what one hears is a word from God. Personified wisdom speaks her words of wisdom to those who are simpleminded (1:20-33; 8:1-36). The language of the first speech is similar to that of a prophetic speech. It begins with the indictment that those without wisdom (those “who are simple”; v. 22) have refused to pay attention to the counsel of wisdom. The first speech concludes with a detailed description of the consequences of rejecting wisdom’s admonitions. Wisdom’s second speech has a more positive tone; it is almost self-praise. This speech sharply differs from the seductive speech of the adulterous woman (Dame Folly) who lurks in the street when darkness comes to lead astray the young who have no wisdom (see 7:27). Death is the destiny of those who are victims of Folly. Lady Wisdom, on the other hand, stands boldly in public (intersections and city gates; see 8:2-3) and offers a powerful alternative—the path of truth and uprightness (vv. 8-9). Her speech is addressed to everyone (v. 4). All humans are endowed with the desire to acquire wisdom; the Bible recognizes that some may seek to acquire wisdom on their own (as we find in Gen. 3). The Bible, however, asserts that true wisdom, true knowledge of what is good and evil, is God’s gift to those who “fear the Lord” (Prov. 8:13), those who live in recognition of God as the sovereign Creator and Sustainer of the world. This week’s lesson comes from the second speech of Lady Wisdom. In the first part of our passage (8:12-16), wisdom shows how she contributes to the proper conduct of everyone in society, including those who are rulers. In the second part (8:17-21), Lady Wisdom shows the blessings she bestows on those who love her. 1. Wisdom’s Role in Social Order and Government (8:12-16) 12 “I, wisdom, dwell together with prudence; I possess knowledge and discretion. 13 To fear the Lord is to hate evil; March—May 2014 ILLUSTRATED BIBLE LIFE 5 1 discretion, could be read: “I cause [humans] to find knowledge and discretion.”† Prudence, knowledge, and discretion are all qualities we need for proper conduct and to maintain order in the world. Proverbs 1:4 makes clear that one of the goals of the book is to give “prudence” to the “simple” and “knowledge and discretion to the young.” Prudence in Proverbs is shrewdness, not in the negative sense of cunningness or treachery, but in a positive sense as the opposite of foolishness. Knowledge means discernment, the ability to distinguish between good and evil, and that which is profitable and that which is destructive. Discretion is one’s ability to formulate plans that are realistic and practical. All of these qualities are essential for success and for morallyand ethically-responsible actions in society. 13. The key theological theme of Proverbs can be summed up as “The fear of the Lord is the beginning of knowledge” (1:7). To fear the Lord is to hate evil. Fear of the Lord in Proverbs means recognition of the reality of God’s absolute claim on everything in creation; in the context of Israel’s covenant with God, fear the Lord also means to live in response to God’s claim on Israel by loving, serving, and obeying God with one’s whole heart, soul, and strength (see Deut. 10:12-13). God’s claim on human lives—indeed, of the whole creation—requires us to pursue that which is morally good and profitable for everyone, which in turn means to hate and turn away from anything that is evil and destructive (see also Prov. 3:7). Lady Wisdom identifies specific manifestations of wickedness that she hates: pride and arrogance, evil behavior and perverse speech. By an emphatic assertion, I hate, Lady Wisdom disassociates herself from the world of wickedness; the list here presents the opposite of the qualities found in the world of wisdom—prudence, knowledge, and discretion. Pride and arrogance are usually manifested by those who trust in human wisdom and autonomous thinking. These manifestations of evil are also clear evidence of a lack of humility, or fear of the Lord. Perverse speech is another form of wickedness; it does not profit anyone except those who practice it for their own evil purposes. 14. This verse introduces the list of qualities necessary for proper governmental leadership and administration. Counsel . . . insight, or understanding, and power, or might, are among the attributes of the ideal Davidic ruler of Israel according to Isaiah 11:2. In Isaiah, God bestows these attributes on the coming messianic ruler. The book of Job states that God possesses wisdom, power, counsel, and understanding (12:13). In Proverbs, however, Lady Wisdom claims that she is the source of these qualities necessary for successful leadership and administration. Lady Wisdom thus associates herself closely with the Lord; as stated previously, when Lady Wisdom speaks, we hear a word from God. Counsel is advice given to rulers, particularly on political or military matters. Sound judgment means making sound decisions on practical matters. Insight is one’s intellectual capacity and discernment. Mark writes his gospel at the direction of Wisdom in an illustration from the sixthPower is strength exercised in political or century purple Codex Rossanensis. In the world of the Bible, where the authoritative military matters. voice of woman was seldom heard, the sages who produced the book of Proverbs 15-16. Lady Wisdom claims that political leaders carry out the functions of the governpresented the voice of wisdom as that of a woman. I hate pride and arrogance, evil behavior and perverse speech. 14 Counsel and sound judgment are mine; I have insight, I have power. 15 By me kings reign and rulers issue decrees that are just; 16 by me princes govern, and nobles—all who rule on earth.” 12. I, wisdom: This entire chapter is made up of Lady Wisdom’s words. Throughout this chapter, wisdom utilizes the first person pronoun (I) to assert her authority to speak words that will benefit all humans, and to offer counsel to them for proper conduct and behavior. She establishes herself as teacher, guide, and counselor, and even the standard for speech and conduct in society. The meaning of I . . . dwell together with prudence in Hebrew is not clear. With a slight change in the vowels, the Hebrew verb could mean, “I cause to possess”; thus, the first line could be read: “I, wisdom, cause (humans) to possess prudence.”† In the same way, the second line, I possess knowledge and 6 ILLUSTRATED BIBLE LIFE March—May 2014 ment by her or through the wisdom she grants to them. Kings, rulers, princes and nobles: These were the four highest levels of human government in the ancient world. The phrase, all who rule on earth, covers all who have governmental authority. In 11:4, Lady Wisdom invited “all mankind” to receive words of wisdom from her mouth. Wisdom’s presence in creation (vv. 22-31) means that whoever is willing to pay attention to the words of wisdom may enjoy the benefits and blessings of God. Those who are in positions of authority need proper counsel, insight, sound judgment, and power to govern in a manner that is just and righteous. The underlying claim of these verses is that God set the standard of human government at the time of creation. These verses also claim that all authority derives from God, and governments carry out their functions through the agency of wisdom that God established at creation. This promise moves beyond the realm of Israel’s political structure and A planetarium in Valencia, Spain, called the “Eye of Wisdom.” Defining wisdom is not government to all governments of the world. quite as easy as it might seem. In fact, in some ways it is easier to say what wisdom is Proverbs 25:1 indicates that these sayings not rather than to say what it is! were compiled by Hezekiah’s men, between 715 and 686 BC. Thus, Israel’s political verses, however, do not suggest that possession of wisdom is a guarstructure (the period of the monarchy) was in its final days. Wisdom antee of material wealth or temporal success. Wisdom teachers did teachers assumed that the pagan world and its governments did not not think the wise were always rich and powerful, or that wealth was exist independently of the God of Israel—they ruled and governed a sign of one’s wisdom. These verses are about the honor and respect by His authority. The message, then, is of optimism and not despair or bestowed on those who exemplify the virtues of wisdom in their fear; regardless of the historical and political changes that were taking public and private lives. Such people will be respected and rememplace, wisdom teachers saw at work in the governments of their day bered for their integrity and honesty forever. The literal meaning of the standards of wisdom that God had established at creation. They the Hebrew word translated prosperity is “righteousness.” This conveys believed that even pagan rulers, by following the wisdom reflected in the moral tone of this verse: Wealth without righteousness has no creation, served the will and purpose of the God of Israel. enduring value. 19. Lady Wisdom compares herself to a fruitful tree; however, the 2. The Life of Those Who Love Wisdom (8:17-21) fruit she produces is no ordinary fruit that spoils and loses its value. 17 “I love those who love me, The fruit of wisdom is precious and valuable and enduring; fine gold and those who seek me find me. and choice silver represent that which is pure, without any trace of 18 With me are riches and honor, impurity. enduring wealth and prosperity. 20-21. Our passage ends with a description of the close relation19 My fruit is better than fine gold; ship between Lady Wisdom and the path of righteousness and justice. what I yield surpasses choice silver. Lady Wisdom invites her followers to walk with her in the way of 20 I walk in the way of righteousness, righteousness and justice. Righteousness and justice are fundamental along the paths of justice, to the well-being of any society and necessary for the removal of all 21 bestowing a rich inheritance on those who love me evil in the world. Righteousness is right conduct and right relationand making their treasuries full.” ships; justice is the fulfillment of legal, moral, and ethical obligations 17. This passage begins and ends with a description of the reciprocal within a community. The path of wisdom is not an easy path; walking relationship of love that exists between Lady Wisdom and those who along with wisdom requires discipline, intentionality, and commitlove her: I love those who love me (see also v. 21). The language of love ment to pursue that which is good and pleasing to the Lord. The rich in this passage is taken from the context of family relationships. More inheritance they receive is wisdom—wisdom to live in fear of the Lord, specifically, the language of love in these verses belongs to the context doing that which is just and righteous. Those who inherit wisdom will of courtship that leads to marriage and family life. Wisdom’s relationhave their treasuries full; they will be always resourceful and ready to ship with those who love her is intimate and personal. This love is meet any circumstance in life. They will not lack wisdom to make the healthy and wholesome and totally the opposite of the illicit love of the right decisions, say the words that are gracious and grace-filled, and strange woman in chapter 7 (see 7:10-20), who lavishes her words of do the things that would promote wholeness in society. love upon “a youth who had no sense” (v. 7). In contrast, Lady Wisdom makes clear that she will not disappoint those who apply themselves All Scripture quotations marked † are the author’s own translation from the wholeheartedly to acquire wisdom: those who seek me find me. original languages. 18. Lady Wisdom presents herself as the source of riches and honor, . . . wealth and prosperity that last forever. Those who seek her and by Alex Varughese find her, those who acquire wisdom from her, will certainly enjoy the division chairperson of religion and philosophy at Mount Vernon Nazblessings and benefits that she lavishes on them. In wisdom tradition, arene College, Mount Vernon, Ohio, and general editor, section editor, wealth and prosperity are usually linked to one’s fear of God. These and author of Jeremiah in the New Beacon Bible Commentary series March—May 2014 ILLUSTRATED BIBLE LIFE 7 1