THE WISDOM BOOKS
“Wisdom” is a convenient umbrella term to designate the Books of Job, Proverbs, Ecclesiastes (Qoheleth), Wisdom, and Sirach (Ecclesiasticus). Two other books are often associated with them: Psalms, a collection of mostly devotional lyrics, and the Song of Songs, a collection of love poems. All are marked by a skillful use of parallelism, or verses of balanced and symmetrical phrases. These works have been classified as wisdom or didactic literature, so called because their general purpose is instruction.
A striking feature of the wisdom books is the absence of references to the promises made to the patriarchs or to Moses, or to Sinai or typical items in Israelite tradition; Sirach (chaps. 44–50) and Wisdom (chaps. 10–19) are the exception. Biblical wisdom literature concentrates on daily human experience: how is life to be lived? In this respect it is comparable to other ancient Near Eastern compositions from Mesopotamia and Egypt that also reflect on the problems of everyday life. The literary style is wide-ranging: aphorisms, numerical sayings, paradoxes, instructions, alphabetical and acrostic poems, lively speeches, and so forth. Wisdom itself is an art: how to deal with various situations and achieve a good life. And it is also a teaching: the lessons garnered from experience were transmitted at various levels, from education in the home all the way to training in the court. Belief in the Lord and acceptance of the prevailing codes of conduct were presupposed; they fed into the training of youths. The task of wisdom is character formation: what is the wise path to follow? The lessons are conveyed by observations that challenge as well as by admonitions that warn. Although the need of discipline is underlined, the general approach is persuasion. The pursuit of wisdom demands more than human industry. Paradoxically, it remains also the gift of God (Prv 2:6). Its religious character is indicated by the steady identification of wisdom and virtue (e.g., Prv 10–15).
But wisdom is far more than a practical guide. The strongest personification in the Bible is Woman Wisdom, and she speaks somewhat mysteriously in divine accents about her origins and identity. Her appeal to humanity is sounded in several books: Prv 8; Sir 24; Wis 7–9; Bar 3:9–4:4. She offers “life” to her followers (Prv 8:35, “whoever finds me finds life”). This image of personified Wisdom is reflected in the Logos poem of Jn 1:1–18 and in Paul’s reference to Jesus as “the wisdom of God” (1 Cor 1:24, 30). The bearing of wisdom literature on the New Testament is also exemplified in the sayings and parables of Jesus and in the practical admonitions in the Letter of James.
Each book has a distinctive character. Proverbs consists of long poems dealing with moral conduct (chaps. 1–9), which introduce collections of aphorisms (chaps. 10–29) reflecting on the experiences of life. The Book of Job is a literary presentation of the problem of the suffering of the innocent and god-fearing Job. Psalms, the book of prayer par excellence, derives from varied origins, especially liturgical celebrations; it contains personal cries of agony as well as of praise and thanksgiving. Some betray a wisdom influence (e.g., Ps 37), and the very first Psalm serves as an invitation to learn about the ways of the just and wicked in the rest of the psalter. Ecclesiastes examines the hard questions of life, and has become famous for the expressive phrase “vanity of vanities.” The Song of Songs is a collection of poems that give meaning to human and divine love (Sg 8:6; Prv 30:18–19). Ben Sira is the only author who identifies himself (Sir 50:27), and circa 200 B.C. he writes a compendium of Jewish wisdom and creation theology. The Wisdom of Solomon was written in Greek against a Hellenistic background, affirming human immortality in terms of a continuing relationship with God. Except for Psalms (of which almost half are attributed to David), Job, and Sirach, the books are attributed to Solomon, but he is not the author. The Solomonic claim is doubtless due to his fame as a wise man, according to 1 Kgs 5:9–14; 10:1–10. Who were the sages? Some were found in ordinary families (father, mother, Prv 1:8; 10:1); others were scribes at court. All contributed, both men (the counselors of Absalom, 2 Sm 16–17; the men of King Hezekiah, Prv 25:1) and also women (the “wise woman” of Abel Beth-maacah, 2 Sm 20:16). The wisdom literature is predominantly a postexilic composition, but the dating is only approximate.
In Jewish tradition, Megillot (Scrolls) came to be the accepted term for the five books of Ruth, Song of Songs, Ecclesiastes, Lamentations, and Esther. In the Protestant tradition, Sirach and Wisdom are classified as apocrypha and not printed as a part of Scripture. The Orthodox tradition does accept them, along with other works, such as 3–4 Maccabees and the Prayer of Manasseh.
THE BOOK OF JOB
The Book of Job, named after its protagonist (apparently not an Israelite; cf. Ez 14:14, 20), is an exquisite dramatic treatment of the problem of the suffering of the innocent. The contents of the book, together with its artistic structure and elegant style, place it among the literary masterpieces of all time. This is a literary composition, and not a transcript of historical events and conversations.
The prologue (chaps. 1–2) provides the setting for Job’s testing. When challenged by the satan’s questioning of Job’s sincerity, the Lord gives leave for a series of catastrophes to afflict Job. Three friends come to console him. Job breaks out in complaint (chap. 3), and a cycle of speeches begins. Job’s friends insist that his plight can only be a punishment for personal wrongdoing and an invitation from God to repent. Job rejects their inadequate explanation and challenges God to respond (chaps. 3–31). A young bystander, Elihu, now delivers four speeches in support of the views of the three friends (chaps. 32–37). In response to Job’s plea that he be allowed to see God and hear directly the reason for his suffering, the Lord answers (38:1–42:6), not by explaining divine justice, but by cataloguing the wonders of creation. Job is apparently content with this, and, in an epilogue (42:7–17), the Lord restores Job’s fortune.
The author or authors of the book are unknown; it was probably composed some time between the seventh and fifth centuries B.C. Its literary pattern, with speeches, prologue and epilogue disposed according to a studied plan, indicates that the purpose of the writing is didactic. But the lessons that the book teaches are not transparent, and different interpretations of the divine speeches and of the final chapter are possible. The Book of Job does not definitively answer the problem of the suffering of the innocent, but challenges readers to come to their own understanding.
The Book of Job can be divided as follows:
I. Prologue (1:1–2:13)
II. First Cycle of Speeches (3:1–14:22)
III. Second Cycle of Speeches (15:1–21:34)
IV. Third Cycle of Speeches (22:1–27:21)
V. The Poem on Wisdom (28:1–28)
VI. Job’s Final Summary of His Cause (29:1–31:37)
VII. Elihu’s Speeches (32:1–37:24)
VIII. The Lord and Job Meet (38:1–42:6)
IX. Epilogue (42:7–17)
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