The Writings: Job—Sirach

Abstract

The Writings:Job—Sirach Thomas Hieke, Lesley R. DiFrancisco, Christopher T. Begg, John W. Wright, David A. Leiter, George C. Heider, John Thomas Willis, and OSST J. Edward Owens 425. [Wisdom Literature; Genesis 2–3] John Day, "Wisdom and the Garden of Eden," Perspectives on Israelite Wisdom, 336-52 [see #613]. Five possible connections between the wisdom tradition and the Garden of Eden story are examined by D.: the presence and meaning of the tree of the knowledge of good and evil, the diverse relations of the primordial man to wisdom in Genesis 2–3 and Ezekiel 28; the shrewdness of the serpent, the comparison of the tree of life in Genesis and Proverbs, and whether or not the Garden of Eden story is a more general engagement with the wisdom tradition's view of the quest for wisdom. Ultimately, the perspective of the Garden of Eden story is ambiguous in that while it is indebted to the wisdom tradition, it is wary of wisdom pursued autonomously.—B.C.G. [End Page 112] 426. [Wisdom Literature; NT] Wilfried Eisele, "'Lieber einen Stein unüberlegt schleudern als ein Wort.' Sprichwörter und Jesusworte im frühen Christentum," BK 71 (2016) 169-72. Sayings and proverbs had an important influence on early Christianity. OT wisdom literature is quoted and alluded to in the NT. E. discusses briefly the eight direct quotations from the Book of Proverbs in the NT. Then he turns to the Gospel of Thomas as an example of a prolific usage of proverbs and sayings in the Jesus tradition.—T.H. 427. [Wisdom Literature] John Barton, "Ethics in the Wisdom Literature of the Old Testament," Perspectives on Israelite Wisdom, 24-37 [see #613]. Several important issues related to the ethics of wisdom literature are discussed by B. First, while wisdom ethics reflects the values of a certain social class in ancient Israel, the standards this ethics reflects were not necessarily restricted to this class. Second, wisdom ethics were always religious in some sense, even before sages began to integrate wisdom with law and covenantal concepts. Third, wisdom literature does reflect a belief in a natural moral order. Fourth, there are important similarities between wisdom ethics and the virtue ethics of ancient Greece.—B.C.G. 428. [Wisdom Literature] Mark J. Boda and Shannon E. Baines, "Wisdom's Cry: Embracing the Vision of Justice in Old Testament Wisdom Literature," The Bible and Social Justice, 35-63 [see #622]. B. and B. explore issues of and views on social justice in Proverbs, Ecclesiastes, and Job in relation to recent scholarship. Proverbs conveys "practical wisdom" on life, success, and avoiding poverty, while also demonstrating a concern for justice. Ecclesiastes and Job portray "philosophical wisdom." Qoheleth offers reflection on wealth and poverty—seeking after wealth is futile—and the existence of injustice, oppression, and human suffering in the world. Job challenges assumptions about correlations between one's stance with God and one's experiences, but questions arise about "Yahweh's role in social injustice." The wisdom voices offer "theological and ethical resources" that have the potential to influence the contemporary response to injustice.—L.R.D. 429. [Wisdom Literature] Maria Häusl, "Über das Sprechen. Sprüche aus der älteren Weisheit über gelingende Kommunikation," BK 71 (2016) 159-63. H. focuses on texts from older biblical wisdom literature about language and communication. Given that language and speaking involve a basic human function, the older proverbs develop several criteria for a successful communication: reliable speech, pleasant words, modesty and silence, especially regarding negative emotions; avoidance of idle talk; sobriety and composure; admonition, advice, and the willingness to take advice and receive instruction; and esteem and respect.—T.H. 430. [Wisdom Literature] Will Kynes, "The Nineteenth-Century Beginnings of 'Wisdom Literature,' and Its Twenty-First-Century End?" Perspectives on Israelite Wisdom, 83-108 [see #613]. The grouping of Proverbs, Job, and Ecclesiastes (and sometimes Sirach, Wisdom of Solomon, Psalms, and Song of Songs) as a separate corpus of "Wisdom Literature" within the OT began only in the nineteenth century and was driven by modern philosophical concerns. [End Page 113] While in the...