The Transformative Authority of Wisdom Literature
Psalms & Wisdom Essay 2020
The Bible has the power to transform those who read it with genuine faith and openness. Hebrew wisdom literature and the book of Psalms both contain authoritative writings that have the ability to transform and conform those who meditate and pray on them. Readers who approach the Hebrew Bible sincerely can come to know and be inspired to follow the ways of God. Passages such as Psalm 23, Job 42:2-6, and Proverbs 3:13-18 are familiar to many, bringing believers to trust in the superior and ineffable greatness of God’s knowledge, power and wisdom. These passages, through various linguistic styles and techniques, encourage readers to consider God as worthy of trust and a bringer of peace/satisfaction. Imagery and language are key to the communication of these transformative ideas. Great scholarly debate continues regarding the interpretation, translation and setting of these passages, which bring about additional rich levels of insight. There is a strong and common theme that God is wholly sufficient for the human person, and readers can take great comfort in His faithfulness and provision.
Psalm 23 is one of the most quoted passages of the Hebrew Bible and is much-loved for its theme of unwavering trust in a faithful God. This piece of poetic literature is a Davidic confidence psalm, and its setting is the subject of much debate. Hermann Gunkel held that confidence psalms originate in lament psalms, which then suggests that the poet was (or was writing as though he were) facing a crisis. In the Davidic context, this may be when King David was forced to flee from his son, Absalom, who had rebelled and proclaimed himself king (2 Samuel 15-19). The psalm draws heavily on images reminiscent of David’s younger years as a shepherd boy.
Most psalms are intended to be sung, which is arguably a deeper means of expression than simply reading the text.[1] Tremper Longman explains that poetry appeals to the whole person, stimulating the intellect, will, heart and imagination. Imagery, by associating between ideas, leaves a lasting picture and allows the poet to express what cannot be said directly. In the case of Psalm 23, there are two key images which describe God’s character – the Lord as shepherd (v1-4) and the Lord as host (v5-6). In the ancient near-east, the shepherd metaphor was common in describing a compassionate and strong authority. The shepherds work was considered very lowly, implying a leader’s humility and care for his people. Sheep are extremely dependent upon their shepherd, and the poet uses first-person intimate language to describe this relationship.[2] The shepherd knows what’s best for his sheep, and when/where they can rest. He lives with them, restores them and guides them. There is comfort in the idea that the great God of the universe cares for the lowly and we can trust Him to restore and be fully sufficient for us.
God’s presence also eliminates fear, though not the presence, of evil. It is in verse 4 that the poet addresses God directly, demonstrating the closeness of the relationship and how, in moments of danger, one can turn to God. In this “valley of the shadow of death,” only the shadow remains – God overcomes the reality and substance of death for us. While He leads, a shadow cannot obstruct one’s path through the valley, and so we walk calmly. Most scholars believe verse 5 indicates a shift toward the image of God as the host of a banquet. He invites us to sit down, with confidence, as though everything were peaceful, in front of our enemies. The Host’s prevision and protection is trustworthy, and there is no hurry in the preparation of the table. Philip Keller, continuing the shepherd image, argues that the “table” instead referred to the “tablelands” where the shepherd would go ahead of his sheep to remove harmful weeds. With either metaphor, the message is similar – we need not fear while God goes ahead of us.
Language and imagery play a fascinating role in Psalm 23. Another key example is the unique phrase, “your rod and your staff,” referring to shepherds’ tools.[3] Reuben Ahroni argues that the “rod” symbolises God’s justice, and the “staff” symbolises God’s mercy. Generally, in the Hebrew Bible, God’s “rod” was used to deal retributive punishment for sins, though could also be used to ennoble the character of the righteous. Conversely, “staff” refers to something to lean on, depicting God as a source of support. The psalmist is comforted by, and has confidence in, God’s fatherly discipline and salvation in the face of crisis – he will be actively pursued by God’s goodness, rather than his enemies (v6). His cup –presumably symbolic of the goodness he has received – overflows (v5).
Psalm 23 is rich with imagery and intimate language, many of which cannot be discussed here in depth.[4] This psalm in particular is famously transformative, encouraging readers to acknowledge and have confidence in God’s higher power, knowledge, and faithfulness during crisis. God’s ways bring peace, fulfillment and direction. Readers can deeply identify with, and respond to, the imagery. Like a sheep and their shepherd, readers need not know the mind of God. They need only rejoice in the knowledge that He is capable, good and worthy of trust.
Job 42:2-6 is one of the most well-known passages in Hebrew wisdom literature. The book of Job features speculative wisdom, characterised by a reflective approach to difficult issues confronting the human experience – in this instance, the problem of suffering. Job, a righteous man, is unjustly put through great pains, losing his wealth, health and family. His three friends accuse him of having sinned, but Job defends his innocence. After a great debate, God appears and asks Job a series of questions that reveal the greatness of God and smallness of man. The story finds its solution and climax in Job’s response.
In this passage, Job confesses his ignorance (v1-3) and repents before God (v4-6). He acknowledges and is humbled by God’s omnipotence, comforted by the knowledge that God’s “purpose,” that is His intentional plan/design, will be accomplished. Job admits that he had spoken without understanding. It is important to here distinguish between concepts. Understanding follows a reflection upon knowledge, and as such, knowledge is necessary, but insufficient, for understanding. Job knows God can do everything; however, he does not understand it. One can know God is good and just without fully understanding how His goodness and justice play out. This distinction between knowing and understanding is described again as seeing and hearing (v5). In the past, Job had gained knowledge of God by hearing traditions, songs and teachings – his concept of God was too small. However, his encounter with the living God has given him new understanding/ perspective – this experience being so real that it made his past experiences seem unreal. Human wisdom cannot comprehend the ways of God. We need not understand God’s wonderful ways, only trust Him. Job can take comfort knowing that he was never deserted during his suffering.
Interpretations of verse 6 can vary depending upon the vocabulary/language used in any given translation. Most readers believe the verse sees Job repent, change his attitude and admit his insignificance in the face of Yahweh’s greatness. He admits his shame and honours God by surrendering his will to Him. Francis Anderson connects the phrase “dust and ashes” to Genesis 18:27, alluding to the nature of humanity and the concept that, in the beginning, Adam and Eve were made from dust (Genesis 2:7). Bartholomew and O’Dowd argue that, assuming Job had this connection in mind, this summarises the book – human wisdom and understanding is extremely limited, and we lament our fallen nature in a world of suffering.[5] The transformative message of Job is to trust God “even when knowledge fails and goodness is not visible” (Fox, 2018), for He is at work in ways we cannot comprehend – we are not positioned to doubt His eternal goodness. In this sense, the message is similar to that of Psalm 23, though with a more profound emphasis upon the human experience and God’s ineffable greatness, as opposed to God’s tender care. Readers can identify with Job and come to rely on God’s sufficiency, rather than their own. Christopher Wright states that “faith builds on understanding… but faith does not finally depend on understanding.” In crisis, we can be comforted by the knowledge that God is good.
Proverbs 3:13-18 is a passage very familiar to Christians. The book of Proverbs in its entirety is a type of Hebrew wisdom literature called practical wisdom, consisting mostly of maxims that are held as generally true for all people of any time. Chapters 1-9 are a collection of ten speeches from a father to a son, advising him to pursue wisdom and warning him about folly – indicating that wisdom is about living well and bringing honour to God. Proverbs 3:13-18 comprises a large portion of the second of four poems of Lady Wisdom, the personification of wisdom.
Wisdom, in Proverbs, has six key elements: knowledge, imagination, discipline, piety, order and moral instruction. Wisdom is applied knowledge/understanding. To capture the attention of his audience, that being young men, the writer uses the image of beautiful women. The metaphor is then that he will have to choose between Lady Wisdom and Dame Folly, who are both calling out to him. This imagery also portrays this decision as relational, and in this case, the choice reflects one’s relationship with God (being the ultimate source of wisdom). The second poem of Lady Wisdom focusses primarily upon the benefits of finding wisdom. We are called to pursue God’s wisdom, and in doing so, we are liable to live a fulfilling life.
Proverbs 3:13-18 is a beatitude and practical argument describing the qualities and treasures of Lady Wisdom. The passage begins and ends with the word “happy,” indicating the key theme that whoever attains wisdom is blessed. Silver, gold and rubies cannot compare to the wealth and prosperity found in wisdom. This idea has additional weight if Solomon was the writer. Having been blessed with the fullness of both material wealth and wisdom (born from a relationship with God), his is a perspective few have the opportunity to realise. Wisdom is also honourable, which was significant in the ancient Mediterranean, as great value was placed upon reputation and honour. Another key term, in describing the qualities of wisdom, is peace which, in Hebrew (shalom), refers to completeness and well-being. There are many good reasons to pursue wisdom.
Wisdom is given great praise in Proverbs, and readers are continuously encouraged to pursue wisdom, which is found in a relationship with God (ie fear of the Lord is the beginning of wisdom). The wise person is one who finds fullness in trusting, obeying and pursuing God. It is good to consider the connection between wisdom and life in Proverbs 3:13-18. Verse 16 holds that wisdom encourages long life, and verse 18 compares wisdom to a “tree of life.” This harks back to Genesis 2-3, in which there is the tree of life that gives immortality to those who eat its fruit. Dermot Cox proposes that this comparison attempts to draw from the ideal of the perfect man before the fall. In this case, wisdom restores the purity of man.[6] Wisdom is the source of life in all its fullness.
The passage draws on various images and comparisons to form the idea that health, wealth and prosperity are the fruit of a deep trust and relationship with God. God’s wisdom is superior to human wisdom and is wholly sufficient for the eudemonia of man. This expands upon the transformative messages of Psalm 23 and Job 42 – we can trust God’s incomprehensible wisdom and goodness to be enough for us. Following and applying God’s word leads to truly good things.
The Bible is not just a fantastical storybook. Through it, God reaches out to readers and transforms those who authentically pray and reflect upon it. The psalms and wisdom literature draw readers to walk in the ways of God by coming into a relationship with Him. All throughout the Old Testament, including also the psalms and wisdom literature, readers are directed to Jesus Christ – particularly in regard to His nature, purpose and relationship with mankind. The iconic passages above have a common theme of trusting God and His ineffable wisdom. Their respective genres, images, terms and phrases shape and capture people’s imaginations and attitudes to life. Readers are compelled to keep their eyes on God during times of conflict and confusion. By reflecting upon these passages, people may make a habit out of this and learn to trust God and pursue relationship with Him, content with not understanding, but trusting the knowledge that God is good, reliable and more than sufficient.
[1] Singing a psalm is like taking an oath (commitment).
[2] We belong to God ("my shepherd").
[3] Rod” and “staff” combined nowhere else in the Hebrew Bible.
[4] Imagery also in reference to oil (v5). Connection in the restoration of the soul and the restoration of God’s name (v3).
[5] “Dust and ashes” as a practice associated with mourning. Sorrow for sin.
[6] Link between wisdom and moral action. Think back, also, to Psalm 23:3a.
Ahroni, Reuben. "The Unity of Psalm 23." (1982). https://kb.osu.edu/bitstream/handle/1811/58643/HAR_v6_021.pdf
Bartholomew, Craig G. and Ryan O'Dowd. Old Testament Wisdom Literature: A Theological Introduction. Downers Grove, IL: IVP Academic, 2011. 19-31, 73-100, 127-166.
Fee, Gordon D, and Douglas Stuart. How to Read the Bible Book by Book: A Guided Tour. 2002. Grand Rapids, MI: Zondervan. 121-153.
Fox, Michael V. "The Meanings of the Book of Job." Journal of Biblical Literature 137, no. 1 (2018): 7-18.
Grey, Jacqueline. “The Psalms and Wisdom of ancient Israel.” In Them, Us & Me: How the Old Testament Speaks to People Today. 2008. 1st ed. Chester Hill, NSW: APS. 199-218.
Lundbom, Jack R. "Psalm 23: Song of Passage." Interpretation 40, no. 1 (1986): 5-16. https://journals.sagepub.com/doi/pdf/10.1177/002096438604000102?casa_token=j1FSIT8hm4QAAAAA:l7iG4oK4jF376b8pQVZ7_ALSkjaNPUnEADbBbcdRC3cmTC3fhahZ1n6ojrDXmMiIo_BOAESw_vLeVQ
Steyn, Lynette. "Reflection on Wise Living: Analysis of Proverbs 3." PhD diss., University of Pretoria, 2007. https://repository.up.ac.za/bitstream/handle/2263/28957/dissertation.pdf;sequence=1