In the OT, wisdom (khokmah) is a characteristic of someone
who attains a high degree of knowledge, technical skill, and
experience in a particular domain. It refers to the ability that
certain individuals have to use good judgment in running the affairs
of state (Joseph in Gen. 41:33; David in 2 Sam. 14:20; Solomon
in 1 Kings 3:9, 12, 28). It can also refer to the navigational
skills that sailors use in maneuvering a ship through difficult
waters (Ps. 107:27). Furthermore, wisdom includes the particular
skills of an artisan (Exod. 31:6; 35:35; 1 Chron. 22:15–16).
In all these cases, wisdom involves the expertise that a person
acquires to accomplish a particular task. In these instances “wisdom”
is an ethically neutral term, or at least that dimension is not
emphasized. The wise are those who have mastered a certain skill set
in their field of expertise.
The
uniqueness of the OT wisdom literature (Job, Proverbs, Ecclesiastes,
etc.) is that it highlights the moral dimension of wisdom. Here
“wisdom” refers to developing expertise in negotiating
the complexities of life and managing those complexities in a morally
responsible way that honors God and benefits both the community and
the individual. Although it is difficult to pin down a concise
definition, one can gain a better understanding of wisdom by
investigating two important dimensions: wisdom as a worldview, and
the traits of a person who is considered to be wise.
Wisdom
as Worldview
Wisdom
describes a worldview, a particular way of perceiving God, humanity,
and creation. The God of the sages is sovereign Lord. But their
understanding of sovereignty manifests itself differently from the
way the Torah and the prophets describe it. All through the OT Israel
frequently witnessed God at work through mighty acts of deliverance
and conquest and protection. God orchestrated these monumental saving
acts. Wisdom, however, looks at God’s sovereignty differently.
It makes few references to the mighty acts of God.
For
the sage of Ecclesiastes, the world is the arena of God’s
mystery. God is active in creation and in the world, but his ways are
inscrutable (3:11; 6:10–12; 7:13–14). God is distant
(5:2), but he spans this distance when humans receive and enjoy the
ordinary gifts of friendship, food, family that he gives to sustain
life (2:24–26; 3:12–13; 5:18–20; 9:7–10).
For
the sage of Proverbs, God is present in the daily routines of life.
God is involved in the interactions that take place between people
(15:22; 27:5–6, 9–10, 17). God works through both the
good and the bad experiences of life, employs human language to carry
out his purposes, and uses material wealth and even poverty in the
service of maturing people.
In
the very realm where individuals believe that they exercise the most
control—human thoughts and plans—God establishes a
presence (Prov. 16:1, 9). Exactly how God does this the sage does not
say; rather, the sage assumes that divine sovereignty and human
activity exist together in inexplicable ways.
From
the view of God to the view of humans, wisdom emphasizes a particular
perspective. Wisdom’s worldview of humanity places great
confidence in what humans can accomplish. Wisdom affirms that
individuals are capable of making wise choices and displaying
responsible behavior. In so doing, such people will live healthy,
prosperous, successful lives (Prov. 9:1; 14:1, 11). Because they
value human ability and understanding, the sages use all the
resources at their disposal to discover the means of living a
successful life. They use the sources of the culture around them as
well as their own inner resources.
One
other dimension to probe in wisdom’s worldview is the important
role that creation plays. Living in harmony with the order of the
universe brings longevity, wealth, and good fortune. When individuals
integrate their lives with the order of creation, success results;
neglecting that order brings failure. However, the sages sometimes
are accused of possessing too mechanical a view of such order: the
wise, it is said, believe in a world automatically programmed to
prosper the pious and punish the perverse. Such a view perceives the
world as operating on a rigid system of rewards and punishments. It
is true that some wisdom teaching appears to reflect this worldview
(Prov. 26:27). However, even though the sages developed plans and
strategies by which to live, they did not believe in a created order
that operated mechanically. The sages do have an interest in
discovering certain predictable patterns of experiences, but the
order that underlies the experiences of life is not a fate-producing
one (21:30–31). The sages wrestle not so much with the concept
of a rigid order as with the person of God. A dialectic exists
between the predictable order of creation and the free work of God.
Wisdom seeks not to master life but to navigate it. The sages guided
themselves and others through the experiences of life, striving not
to dominate but rather to assume responsibility. This is the
fundamental worldview of wisdom.
Traits
of the Wise
Who
is wise? First, the wise are those involved in a lifelong process of
character development. They manifest the virtues of righteousness,
justice, and equity (Prov. 1:3; 2:9). The embodiment of these virtues
culminates in the description of the woman of noble character at the
conclusion of Proverbs (31:10–31). She exhibits self-control,
patience, care, diligence, discipline, humility, generosity, honesty,
and fear of the Lord (cf. James 3:13–18). She is the epitome of
wisdom in its maturity and the model that all should emulate.
Second,
the wise know the value of words and how to use them. They know when
to speak, what to say, and how to say it (Job 29:21–22; Prov.
15:23; 25:11; Eccles. 3:7; 12:9–10). Wisdom and the wise place
a premium on the power of words.
Third,
the wise place great importance on relationships and on interaction
with others. The wise person is the one who is open to the
give-and-take of relationships (Prov. 27:5–6, 17, 19). Such a
person develops the humility necessary to receive correction and
criticism from others. Hearing criticism and changing wrong behavior
are integral to wisdom (3:1–11). The wise appreciate insightful
criticism because it helps them live life more productively (15:12).
Wisdom is, ultimately, relational.
Fourth,
the wise person develops the art of discernment (Prov. 1:2, 4–6).
The sage is equipped with the ability to think critically. The very
quality of wisdom itself invites the re-forming and rethinking of
ideas. Sages are not interested in pat answers (26:4–5).
Proverbs 16:1–9 throws a wrench in the conventional cogs of
wisdom, claiming that although humans make their plans, God has the
final say. Both Job and Ecclesiastes go head to head with
conventional beliefs, probing more deeply into the complexities of
life and the relationship between human and divine. No easy answers
exist here. In contrast, fools do not use their mental faculties.
They view wisdom as a commodity, a matter of learning some
techniques, accepting certain beliefs, and memorizing a few proverbs
(17:16). The wise, however, know that wisdom involves the art of
critical thinking and interacting with others.
Fifth,
and most fundamental, the wise person takes a God-centered focus
toward life. Wisdom literature affirms, “The fear of the Lord
is the beginning of wisdom” (Prov. 9:10; cf. Prov. 1:7; Job
28:28; Eccles. 12:13). That this is the beginning step in the process
of gaining wisdom means that one who misses this step can proceed no
farther along the path to wisdom. The fear of the Lord is to wisdom
as the letters of the alphabet are to forming words. The wise gain
wisdom by being in relationship with the Lord (Prov. 3:5–8).
The fear of the Lord is the beginning as well as the culmination of
wisdom.
Wisdom
is a highly prized quality, superior to might and power (Prov. 25:15;
Eccles. 9:13–16), and one must diligently seek it (Prov.
2:1–5). Yet in the end, wisdom is a gift that only God can give
(Prov. 2:6–8; 1 Kings 3:9).