Another book review from seminary, again from Basic Old Testament with Dr. Ralph Smith. Originally submitted April 23, 1993.

Johnson, L.D. Israel's Wisdom: Learn and Live. Nashville: Broadman Press, 1975. 128pp.

THE AUTHOR

L. D. Johnson was born on February 18, 1916, in Walters, Oklahoma. He received degrees from George Washington University in 1937 and the Southern Baptist Theological Seminary in 1940 and 1942. He has served as Pastor of the First Baptist Church in Danville, Virginia, Professor of Religion at the University of Richmond in Virginia, Pastor of the First Baptist Church of Greenville in South Carolina, and Professor of Religion and Chaplin at Furman University in Greenville, South Carolina. He has also been awarded the George Washington Honor Medal of Freedoms Foundation for a newspaper column. His writings include: An Introduction to the Bible, Out of the Whirlwind: The Major Message of Job, and The Morning After Death. Johnson has also authored a weekly newspaper column since 1955. (1)

THE SUMMARY

Chapter One is entitled Origins of Hebrew Wisdom Literature. The author states that often times the "Writings" are neglected in the study of the Old Testament. They represent an important viewpoint to discover meaning in one's life. Wisdom is based upon observation, it announces conclusions reached by the basic study of human existence.

The word for wisdom in Hebrew is transliterated "Hokmah." Wisdom in the Old Testament has a myriad of dimensions. It can be used in a moral sense or in a sense which is purely pragmatic. Many times it is used to denote technical skill. The same word can often mean shrewdness, cunning, or craftiness. Wisdom can also refer to intellect or knowledge. But, the more frequent understanding in the Old Testament is one of moral discernment. Wisdom is in full bloom when moral quality and reverence for YHWH are combined.

Literary and Theological Forms is the title of Chapter Two. This chapter deals with the basic style and format of the Wisdom Literature. While Proverbs, Job, Ecclesiastes and certain Psalms appear to be a diverse group and style, they are all poetry. To the Hebrew and Semitic mind, poetry was the way of the wise. This poetry is not easily recognized by the Occidental mind for Hebrew poetry as accomplished through the number of beats per line and by the use of parallelism. The characteristics include the two-line verse, long didactic poems, riddles, fables and allegories. Wisdom literature incorporates a post-exillic theology and speculative wisdom which uses a plethora of modes toteach the way of Wisdom.

Chapter Three begins the discussion of the book of Proverbs. It is entitled Proverbs: Making the Most of Life. The Proverbs are the primary representative of Hebrew wisdom literature. They are a collection of sayings handed down from generation to generation in order to other guidance for making the most of life. It is mostly concerned with living life every day in a successful manner. The instruction either comes in the form of an imperative command or in the form of an observation.

The Proverbs are divided into four main groups. Group number one encompasses chapters 1-9 and is considered by some to have been the last section to be written down. In this group, Wisdom and Folly are first contrasted as a pure woman and prostitute. Section two (10:1-22:16) bears a title attributing its contents to Solomon. This section is considered by scholars as being the earliest part of the collection, written sometime during the reign of Solomon. Section three (22:17-24:22) is marked by a remarkable similarity to some Egyptian wisdom writing. The material of section four is ascribed to Solomon, yet copied by the men of King Hezekiah. It corners chapters 25-29. Four appendices hold the remaining verses (30:1-31:31).

Chapter Four deals with the Ethical Teachings in the Proverbs. How does one learn right from wrong . . . by learning it. The conscience lets one know there is a right and wrong, but everyone must learn moral discrimination. In the Proverbs, the concept of morality is defined in instructions and admonitions to personal uprightness. There are high standards of sexual morality, for family life, for avoiding personal excess, and for social justice. Proverb's truths are self-evident and to be repeated and practiced.

Proverbs and Prudential Morality is the topic of Chapter Five. The Proverbs present religion as "appropriateness." It espouses the doctrine of the appropriate way and the inappropriate way of life. There is a pragmatic and prudential element but this is not for self-serving interests of man. This is not a book for "how to . . ." nor for "self-improvement." There is no automatic formula for it is more important to see religion in the realm of relationship with both man and God. Proverbs is a book of wise observations of the "good life" and its results.

Chapter Six deals with the Theologizing of Wisdom. Wisdom can be seen as the art of knowing and abiding by the right way. This right way is the way that works because it is the way which God has ordained. Proverbs also seeks to answer the difficult question of "how." The other side of pragmatism and ethics in wisdom literature is theological. It seeks to answer the question of origin and meaning. Through the personification of wisdom one begins to see the personification of the creative work of God. In this context there may be some connection between wisdom and the Logos.

Chapter Seven is entitled Job: Towering Challenge to Prudential Religion. The question asked is, "Shall man serve God because he fears punishment if he does not, and is assured of reward if he does?" Basically, one cannot put the Almighty in a box. Man answers to God, God does not answer man. Job is a forceful protest against a simplistic theology which equates blessing with virtue and suffering with evil. In the end, the book of Job affirms the sovereignty and righteousness of God, while without a doubt contradicts the doctrine that life is fair and everything "evens up" in life.

Chapter Eight cuts to the Heart of the Matter. The issue at hand is the basis for faithful service to God. If a righteousness man suffers, can it be concluded either that God is unfaithful or the man was not righteous after all? Job is suffering and angry with God, yet God continues to pursue. Job is ready to die, yet the worst appears yet to come.

My Redeemer Lives is the title of chapter nine. Through his trials, Job ultimately discovers that he has no right to tell God how He ought to conduct business. His friends and wife continue to hound him and tell him to repent, yet Job will not for he knows he has done nothing wrong. Job is in anguish, but he will not go quietly to the grave. His cries of "unfair" do not get past the roof. Then, in the depths of despair, he sees a light, what if there is more to life. There is comfort but Job is not ready yet.

Chapter Ten is aptly called More Than a Man Can Take. Up to the very end, the words of affirmation and trust were stuck in the throat of Job. He never questioned the existence of God, for of course God exists. His life seems to be a roller-coaster ride, at one moment buoyant and confident waiting for vindication then quickly slipping back into the trough of despondency. Job is experiencing the worst of spiritual crises, he feels the absence of God. Job will soon realize he is not guilty of sin before he suffered but he has become guilty by his rebellion in suffering.

Where We Find God is the title of Chapter Eleven. Job did not find God at the end of an argument, nor did he find God in doctrinal correctness. He did not find God through advice from friends and family, nor did he discover God in sorrow. Job found God only at the point of dire need. Job realized he had to lay aside his own agenda when dealing with God. His problem was not in God's speaking but rather in his own hearing. God spoke to Job through the pain of life. God had used adversity to correct, instruct, and lead Job to repentance. Job's rebellion was seated in his wrong expectations of God. In the whirlwind, God says nothing to Job which he did not already know, yet Job was led to repentance and restoration. Job now finally sees God and is aware of His vary real presence. Life is not fair, and it was never promised to be so, yet God will bring comfort and eventually open the eyes of those who will not see.

Chapter Twelve address Ecclesiastes: the Question of Meaning. The teacher and author of Ecclesiastes does not doubt the existence of God, but in his argument God is surprisingly silent. He did not experience the glory of God. The themes remain more skeptical than confessional. To him life is simple . . . seize the day for tomorrow death comes. In all his striving, the teacher concluded that life has no meaning. He tried living with unrestrained pleasure but that is all in vain. He tried living with money but that too was meaningless. He tried reason and philosophy but in the end the riddle of life was never answered. His life was just a cycle of events with no purpose. His conclusion is simple: discover the art in living.

Chapter Thirteen is Learn the Art of Living. If the writer of Ecclesiastes is correct, how one discovers moral purpose is not found in observation of the world. Meaning is found in life by having all of ones faculties sensitized to the beauty of nature, by making the best of this life. By living life moderately and giving 100%, life can be enjoyed. Above all, by fearing God and keeping His commandments one fulfills one's duty in life. Morality is the right way since it is better way in this present life.

ADDENDUM

L.D. Johnson has written a book which adequately introduces the student reader to both the complexities and simplicities of Hebrew Wisdom literature. His whole book can be summed up in three words: Learn And Live. This is the major purpose of the Hebrew Wisdom literature. Wisdom is practical and logical, not confusing and unnecessarily difficult. It is a commentary on life, or as Johnson states, "This is the way life works." Wisdom literature remains applicable to all people today. It provides specific reasons to live a moral and purposeful life. Indeed, Wisdom literature is not a means to an end, but the experience and insight of Proverbs, Job, and Ecclesiastes do help guide living in this changing and unstable world.

ENDNOTES

(1) "Johnson, L.D." Contemporary Authors (ed. Ann Evory. Detroit, Michigan: Gale Research Company, 1969), 33-36: 443.