The Writings: Job–Sirach

Abstract

The Writings:Job–Sirach Fred W. Guyette, Christopher T. Begg, Francis M. Macatangay, John M. Halligan, Thomas Hieke, and J. Edward Owens 515. [Wisdom Literature] Craig G. Bartholomew, "Old Testament Wisdom Today," Interpreting Old Testament Wisdom Literature, 3-33 [see #778]. Given the renewed interest scholars have shown in OT wisdom literature, how might we sum up the fruits of their labors? Wisdom is: (1) an attribute of Yhwh (Prov 8:22–31); (2) the means by which Yhwh created the world (Prov 3:19–20); (3) crying out to be heard by humans in all areas of life (Prov 1:20–21); (4) needed if humans are to flourish (Prov 3:13–18); (5) rooted and grounded in the fear of Yhwh (Prov 1:7); (6) personified as a choice between Lady Wisdom and Lady Folly—they each have houses they want us to enter (Proverbs 9). One question we would like to have a better answer to is posed by G. I. Davies, "Were There Schools in Ancient Israel?" Wisdom in Ancient Israel (1995) 199-211. But the answer remains elusive, says Leo G. Perdue, "Sages, Scribes and Seers in Israel and the Ancient Near East," Scribes, Sages and Seers (2008) 1-34. Did Israel's sages favor timeless wisdom and reject "salvation history" and covenant? Such a claim was made by Walter Zimmerli, "The Place and Limit of Wisdom in the Framework of Old Testament [End Page 175] Theology," Scottish Journal of Theology (1964) 146-58. But it seems more likely that they simply chose to emphasize "the fear of the Lord" in their theology, as J. Grant, "Wisdom and Covenant: Revisiting Zimmerli," European Journal of Theology 12 (2003) 103-11, argues. Most of Proverbs supports an "act–consequence" model of morality, but that view is challenged by the moral skepticism of Ecclesiastes and the unexplained suffering of Job. See F. Crusemann, "The Unchangeable World: The 'Crisis of Wisdom' in Koheleth," God of the Lowly (1984) 57-77, and K. Dell, The Book of Job as Sceptical Literature (BZAW 197; Berlin: de Gruyter, 1991).—F.W.G. 516. [Wisdom; Prophecy] Mark J. Boda, "Wisdom in Prophecy: A Response," Riddles and Revelations, 248-58 [see #772]. B. responds to several essays in the above collection on the relationship between wisdom and the prophets. One of the ways scholars try to determine whether wisdom is present in prophecy is by searching for shared lexical data, especially vocabulary that is related to perception and wisdom. F. Ortlund (see #580) and L. C. Allen (see #600) focus mostly on words associated with wisdom. W. R. Osborne (see #631) and A. E. Steinmann (see #639) look first for similarities in vocabulary, but then they turn to the search for shared theological themes. For his part, D. C. Timmer (see #643) focuses more on theodicy/justice and how this theme is shared by Job (wisdom) and Habakkuk and Nahum (two of the twelve Minor Prophets). Ortlund raises an important issue that has a bearing on repentance and mercy. Wisdom literature makes an appeal for moral change, but if a person rejects that appeal, "the wisdom tradition has no mechanism for recovering those who have turned away" (p. 93). However, the direct appeals to the foolish and naïve to follow the way of righteous wisdom, along with subtle depictions of blessing (implicit invitations) and curse (implicit warnings) are intended to promote "an ethical lifestyle motivated by a wise interior life dominated by the fear of Yhwh and the spirit of wisdom." It is for this reason that B. has argued elsewhere that a call to repentance is at the heart of wisdom literature. See M. Boda, A Severe Mercy: Sin and Its Remedy in the Old Testament (2009).—F.W.G. 517. [Wisdom; Prophecy] Katharine J. Dell, "Response on Methodological Matters Regarding Wisdom Influence and on the Relationship Between Wisdom and Prophecy," Riddles and Revelations, 235-47 [see #772]. D. responds to several essays in this collection on wisdom and the prophets. She organizes her reflections under five headings: (1) Genre Issues, (2) Defining Wisdom, (3) Wisdom Influence, (4) A Scribal Culture, and (5) Wisdom and Prophecy...