Wisdom literature Talk2

Last time we looked at the background to Wisdom in the Ancient Near East, particularly at the influence of Mesopotamia and Egypt on Israel. This time I would like to focus on the Wisdom literature of Israel and some of the books in the Hebrew canon of Scripture.

Time doesn’t allow me to develop all the influences on Wisdom Literature but the influence of Hellenism needs to be mentioned briefly. After the Exile the Jews were spread all over the Ancient Near East and parts of the Mediterranean. Many of this Jews, known as the Diaspora Jews did not return to Israel after the restoration and stayed within their new cultures and settled there. They were inevitably more influenced by ideas than the Palestinian Jews. The Jewish historian Josephus writes a fictional account of a meeting between a Jewish scribe and Aristotle in the 4th century BC. The Zeno papyrus, written about the time of Ptolemy II shows the links between Hellenistic areas of Egyptian rule and Israel, evidence of mixed marriage, use of Greek language rather than Hebrew, impact of Hellenism on Jewish tradition etc. Under Alexander the Great, most of the ANE had fallen under Greek influence and there was a great deal of religious syncretism which would leave its mark on Judaism. This influence can be seen most clearly on the book of Wisdom with its use of Stoic and Platonic language. This book aimed to make ancient Jewish ideas relevant to the Greek world Jews were living in and to convey the truth about the one, true, God. The idea of the Logos is very much linked with the personification of wisdom in this book.

In the Hebrew Bible, Proverbs, Ecclesiastes and Job are identified as Wisdom literature. The Song of Songs is sometimes added as well. In the Septuagint, Wisdom, Sirach (Ecclesiasticus) are added as well as the Songs of Songs. Last time I referred briefly to the range of books within the wisdom category, including those in the apocrypha and the pseudepigrapha. For this talk though, I will focus just on the wisdom literature in the OT canon. I won’t focus very much on dating the individual books as they are amongst the hardest to date. The only one we can date with relative certainly is Ecclesiasticus because of the introduction. The Greek translator states in his forward that he was the grandson of the author, Ben Sirach, and that he came to Egypt in the thirty-eighth year of the reign of "Euergetes". This probably refers to Ptolemy VIII Euergetes who became co - king of Egypt in 170 BC, and later held sway over all Egypt. He dated his reign from the year in which he received the crown (i.e., from 170). The translator must therefore have gone to Egypt in 132 BC. The original then was written in Hebrew in the first third of the Second Century BC and translated by his grandson into Greek after he arrived in Egypt. (See prologue to Ecclesiasticus.)

Wisdom literature came down through a variety of ways, clan wisdom, courtly wisdom, scribal teaching and experience of life and nature. As I said before there is a breadth of material within this tradition and it’s refreshing to see the more open tradition found within the text. There is an absence of elements considered to be typically Israelite: promises to the Patriarchs, the Exodus experience, the Covenant of Sinai; the promise of salvation history; as well as the usual smiting of the enemies by God on the Israelites behalf. There is a wonderful identification of the Torah with wisdom though which I’ll come back to later on. The international nature of wisdom though is reflected in the Old Testament and this often led to an under valuation of OT wisdom because of this. Also I think because some of the more practical aspects of wisdom don’t compare with the glory of other aspects of the Scriptures. I think it’s a shame however because wisdom literature real value is its marriage of the practical approach to life and its theology of revelation. There is no incompatibility between the God of Salvation history, and the God of human experience. I think though perhaps the Psalms may show this relationship more clearly than the books I will focus on. Von Rad in his work on Wisdom Literature distinguishes this understanding of history as:

Somehow though, wisdom literature incorporates theological issues, the concept of theodicy, relationships between God and humanity with juridical and practical wisdom. From this the concept of the wise man, the sage, is seen throughout the literature we have in the Old Testament. No issue was too profound or indeed too trivial for these wise men to consider and this came with an understanding of the limitation of human wisdom. Solomon, as the wise king figure, became seen as the sage par excellence, with wisdom as his teacher and instructor. Wisdom literature contains the tension between pessimism and optimism, remaining true to its sources, experience of everyday life, and experience of the divine. Each generation would keep, adapt and expand as necessary. After the post – exilic period, wisdom literature became more theological. Wisdom was God’s communication to man and woman as prophecy has been before the Exile. The wise teachers were mediators of revelation and God established wisdom a framework and moral guide for ensuring success and blessing in everyday life. Of course that was the established view that we see in Proverbs and sometimes in Ecclesiastes. Looking at the book of Job would be a different matter. Job challenges the complacency apparent at times in Proverbs!

The term ‘hkm’ occurs 318 times in the Old Testament, and 183 of these are found in Proverbs, Job and Ecclesiastes. The equivalent in Greek, sophia, sophos, appears over a 100 times in Sirach and Wisdom. The root has a fairly wide range of meanings, skill, ability, artisan skills, cunning or cleverness in both a good and bad sense ( 2 Sam 13:3 “And Jonadab was a very crafty man”, negatively, 2 Sam 14:2, positively, e.g. “the wise woman of Tekoa”) The wise man knows when to speak or when to be silent, proverbs 17:27 – 28 “A man may show himself to be a wise man, by the good temper of his mind, and by the good government of his tongue. He is careful when he does speak, to speak to the purpose. God knows his heart, and the folly that is bound there; therefore he cannot be deceived in his judgment as men may be.”

What is interesting is the range of meanings of the word wisdom, and its links to other words and Proverbs and Ecclesiasticus for example, have a striking parallelism between sdq, righteousness, and hkm, wisdom. Before we move on to looking directly at Proverbs in this first half, I wanted to talk about the main types or ways that the wisdom sayings were collected.

This is not an exhaustive list but it will help in understanding the book of Proverbs especially.
Now finally after about 8000 words we finally come to one of the Wisdom books in the Bible – Proverbs!

Proverbs
Any attempt to read the book of Proverbs straight through without any help is something like reading the telephone book! There are hundreds of separate entries, but how do they connect to each other? How are we supposed to understand these little two-line snippets, the poems, the witty sayings etc? The structure of the book seems fairly straightforward: Introduction (chaps. 1–9); Seven Collections, all of which begin with a title (see above) except the numerical proverbs (30:7-33); and the Epilogue on the Woman of Worth (31:10-31). The 2 main genres are instructions and proverbs.

A date for the present book is hard to determine. There are 2 possible stages. It began with the collection of sayings of clan wisdom and family wisdom. Then during the time of Solomon there was a more systematic collection of aphorisms. These were edited at some point in its compilation also. The prologue was added and the same style is used in some of the proverbs collection. The final editing of the book of Proverbs was done sometime in the late sixth-early fifth century B.C. The Jews had recently returned from the Babylonian exile and were re-establishing their political, economic, religious and cultural way of life. It was important to preserve the wisdom tradition from before the exile and also to continue serious reflection on the experiences of the present. The training of young men, future leaders and heads of families, was vital if they were to flourish as a people and a faith community. The book of Proverbs represents an important tool in that training. The English title of the book is simply the translation of the Hebrew title, Mishle Shlomo -- Proverbs of Solomon. So parts of the books were associated with Solomon. Possibly it contains some of the 3,000 attributed to Solomon in the book of Kings, 4:29 – 33. So probably it falls sometime within the late 6th or early 5th century. It is understood to have had an influence on Sirach/ Wisdom as we can see from its personification of Wisdom in chapter 8 as a source for chapter 24 of Wisdom. It seems to fit in with a time consistent with 2nd Isaiah, Deuteronomy, and the prophet Jeremiah as well.

The primary function of the book of Proverbs is to instruct youth. The expression "my son" (which as I said last time when talking about Mesopotamia and Egyptian tests, is typical of all Ancient Near Eastern Wisdom literature) points to this purpose. Throughout the book of Proverbs, the "advice to youth" motif is loud and clear. Youth is warned against the adulteress, to hold his tongue, to pay diligent attention to wisdom's teachings, to deal honestly with his fellow human beings, and to avoid association with the wicked. (Some things don’t change do they?)

The book falls into several sections but at times these are seen to be loose or even random collections but there are titles within the book itself that prove helpful:

I’d say that sections 1 and 3 are perhaps the most important in the book with section 3 being the section heavily influenced by the Wisdom of Amenemope that I referred to last time.

The single parallel couplet is basic to the structure of the entire book. Even the more expanded essay form as characteristic of the earlier chapters, from 1- 9, is made up of parallel couplet "building blocks." Some of the characteristics that will show up in Proverbs are the following:
1. Antithetic Parallelism – The two parts of the proverb are linked by a comparison of opposite characteristics such as:
"Wicked men are overthrown and are no more,
but the house of the righteous stands firm. (Proverbs 12:7)
A prudent man keeps his knowledge to himself,
but the heart of fools blurts out folly. (Proverbs 12:23)
2. Synonymous Parallelism – 2 lines are linked by a rewording of the 1st line.
A wicked man listens to evil lips;
a liar pays attention to a malicious tongue. (Proverbs 17:4)
3. Completion Parallelism – second line completes the first.
Yahweh works out everything for his own ends --
even the wicked for a day of disaster. (Proverbs 16:4)
4. Comparative Parallelism
a. The first of the comparatives is where two comparative parallel parts of the first line stand in parallelism with the end of the second line.
Like a muddied spring
or a polluted well
is a righteous man who gives way to the wicked. (Proverbs 25:26)
Like a fluttering sparrow
or a darting swallow,
an undeserved curse does not come to rest. (Proverbs 26:2)
b. A variation of the comparative type of parallelism is the pattern "A is better than B":
Better to be a nobody and yet have a servant
than to pretend to be somebody and have no food. (Proverbs 12:9)
Better to meet a bear robbed of her cubs
than a fool in his folly. (Proverbs 17:12)
5. Numerical – I referred to these earlier in the general point where the sentences develop from the number but these tend to fall at the end of the book.
Under three things the earth trembles,
under four it cannot bear up:
a servant who becomes king,
a fool who is full of food,
an unloved woman who is married,
and a maidservant who displaces her mistress. (Proverbs 30:21-23)
6. Second Person – when you talk directly to the reader using ‘you’ language.
Do not exploit the poor because they are poor
and do not crush the needy in court
for Yahweh will take up their case
and will plunder those who plunder them. (Proverbs 22:22-23)
Stay away from a foolish man,
for you will not find knowledge on his lips. (Proverbs 14:7)
7. Use of Metaphor and Simile – A metaphor is any comparison between two different things and in Proverbs is used frequently. Simile uses like or and as mainly. The section on the perfect wife in chapter 31 is a classic example of this. Also the following:
A powerful wife is her husband's crown,
but a disgraceful wife is like decay in his bones. (Proverbs 12:4)
The tongue that brings healing is a tree of life,
but a deceitful tongue crushes the spirit. (Proverbs 15:4)
Wine is a mocker
and beer a brawler;
whoever is lead astray by them is not wise. (Proverbs 20:1)
8. Assonance and Alliteration – In the wisdom writings assonance is used as a refrain of vowel sounds to create internal rhyming within phrases or sentences. Of course unless we use the Hebrew it doesn’t work in translation. Alliteration consists in repeating the same consonant sound at the beginning of several words in close succession
holek batom yelek batah
The man of integrity walks securely. (Proverbs 10:9a)
holek 'et hakamim vehkam
vro'eh ksilim yero'a
He who walks with the wise grows wise,
but a companion of fools suffers harm. (Proverbs 13:20)
'oker beto bosea' basa'
A greedy man brings trouble to his family. (Proverbs 15:27a)
9. End rhyme – Words with ending rhyme in Hebrew that have the same final vowel and consonant sound.
ba'zdon
vayavo' qalon
When pride comes,
then comes disgrace. (Proverbs 11:2a)

As a result of using assonance, alliteration, and rhyme – things that cannot be translated such as some of the proverbs, more than most parts of the Bible, can lose a lot in translation. One of the most interesting things about a proverb in Hebrew is not just what it says, but also how it sounds.

The book of Proverbs makes no reference to salvation history or the Exodus. It is universal, pragmatic and could fit into any culture. Yet it has a moral and didactic tome at times. Its theological foundation is the fear of Yahweh and the necessary conformity to the laws of God’s creation.   To understand wisdom is to accept divine wisdom and this is clearly seen in the beautiful chapter 8 where wisdom is personified as a woman calling out to people. The personification of wisdom is seen in the idea of Lady Wisdom. Apparently wisdom is a feminine noun in most languages! If you remember in Egyptian thought, wisdom was personified in the concept of ma’at, which became the Egyptian goddess of wisdom. Wisdom is personified as a woman throughout Proverbs, not just in chapter 8. You will find it in 1: 20 – 33, 8:1- 36 and 9: 1 – 6. Wisdom goes out to the streets and invites people to follow her way.
Proverbs 1:20-21 “Lady Wisdom goes out in the street and shouts.
   At the town centre she makes her speech.
In the middle of the traffic she takes her stand.
   At the busiest corner she calls out:

22-24 "Simpletons! How long will you wallow in ignorance?
   Cynics! How long will you feed your cynicism?
Idiots! How long will you refuse to learn?
   About face! I can revise your life.
Look, I'm ready to pour out my spirit on you;
   I'm ready to tell you all I know.
As it is, I've called, but you've turned a deaf ear;
   I've reached out to you, but you've ignored me”.

She exists before creation; she mediates the Lord’s word. This concept of personification will also be found in Greek thought as the logos, the Stoic principle and is found in Platonic thought also but becomes masculine in the process and would enter Judeao – Christian thought through the Hellenistic Jew Philo and the writer of John’s Gospel. Lady Wisdom is also contrasted with Dame Folly. It sounds more like a character from a pantomime than the Bible. In chapter 9, Wisdom and Folly compete for the attention of men and women. Sometimes Dame Folly is translated as Lady Whore, Madam Whore, silly woman etc. A wise person will choose to eat at the feast of Lady Wisdom but a fool will be seduced because according to 9: 17 “stolen waters are sweet, and bread tastes better when eaten in secret.”
Wisdom suggests that following the ways of fearing the Lord will lead to prosperity and riches. If you do wrong you will be punished. Proverbs is a big defender of the doctrine of retribution.   Wisdom leads to life and folly to death. It’s as simple as that in this book!
30You rejected my advice
   and paid no attention
   when I warned you.
    31"Now you will eat the fruit
   of what you have done,
   until you are stuffed full
   with your own schemes.
    32Sin and self-satisfaction
   bring destruction and death
   to stupid fools. 1:30 -32
5If you are truly good,
   you will do right;
   if you are wicked,
   you will be destroyed
   by your own sin.
    6Honesty can keep you safe,
   but if you can't be trusted,
   you trap yourself. 11:5 – 6

People are either wise or stupid. There appears to be an idea of determinism here, that your education and upbringing determine which one you belong to. Job and Ecclesiastes are slightly more sophisticated on this issue of upbringing, behaviour etc. Jon specially will question the validity of Proverbs’ view of retribution. What Proverbs, Ecclesiastes and Job all agree on however, is a value system of how to live rightly.

Some scholars suggest that chapters 1 – 9 may not be a prologue to 10 – 31 and the sections should be considered separately. However, the ethics in 10 – 31 are consistent with 1 – 9 even if God is not there much. I think 1 – 9 give 10 – 31 an important slant that all wisdom is a divine gift and a path to life. The right way to wisdom must be learnt and instruction is essential in this path of life. It has to be acquired by effort and not forgotten.
Proverbs 2:1- 6 “My child, learn what I teach you and never forget what I tell you to do. Listen to what is wise and try to understand it. Yes, beg for knowledge; plead for insight. Look for it as hard as you would for silver or some hidden treasure. If you do, you will know what it means to fear the Lord and you will succeed in learning about God. It is the Lord who gives wisdom; from him come knowledge and understanding.”
The same message is seen in chapter 4 as well.
Proverbs 1 – 8 “My children listen to what your father teaches you. Pay attention, and you will have understanding. What I am teaching you is good, so remember it all. When I was only a little boy, my parents' only son, my father would teach me. He would say, Remember what I say and never forget it. Do as I tell you, and you will live.5 Get wisdom and insight! Do not forget or ignore what I say. Do not abandon wisdom, and she will protect you; love her, and she will keep you safe. Getting wisdom is the most important thing you can do. Whatever else you get, get insight. Love wisdom, and she will make you great. Embrace her, and she will bring you honour. She will be your crowning glory.”
Chapter 31:10 – 31 is a depiction of an ideal wife and is slightly different to others parts yet appears to complete the Lady Wisdom section in Wisdom 8 – 9. Perhaps the personification of wisdom in chapter 8 is made incarnate in the ideal woman in chapter 31! At times Proverbs flows from the general to the concrete, to abstract ideas of wisdom to an ideal practitioner. One of the most important ideas is that the beginning of wisdom starts with the fear of the Lord. This phrase will reoccur through the book. I counted it at least 18 times starting with 1:7, 1:29, 2:5 and it goes up to chapter 31 as well..

The ending of the book is an acrostic poem where each verse begins with a different letter of the Hebrew alphabet and it sums up in the book in a very clever form by picking up the themes it has mentioned throughout. If Lady Wisdom invited people to her feast at the beginning of the book, this is where she is settled down and serving those who have been willing to listen! Wisdom has repeatedly been compared to be beyond the price of jewels, see 16:16 for example, “How much better to get wisdom than gold! And to get understanding is to be chosen rather than silver.” and here at the end it says in Proverbs 31: 10 “How hard it is to find a capable wife! She is worth far more than jewels!” The poem focuses on the woman’s extraordinary skills and abilities, as wisdom is praised throughout the book. The preface began with “The fear of the LORD is the beginning of knowledge”, (1:7) and it ends with “a woman who fears the LORD, she shall be praised.” (31: 30) The book ends with the theme it began with, and runs through it, the fear of the Lord.

The title Ecclesiastes appears first in the Septuagint. It is a Greek word, derived from ekklesia (‘assembly’) and ordinarily signifies a member of an assembly. But here it means rather the president of an assembly, or the ‘speaker’ in the sense in which we talk of the ‘Speaker’ of the House of Commons, as it represents the Hebrew term qoheleth. This
Hebrew term is akin to qahal, which also means ‘assembly’, and means ‘one who gathers the assembly together’. It is in the feminine gender. This is linked in one sense to the idea of Wisdom being personified, (as I said before, the Hebrew word for ‘wisdom’, hokhmah, is also feminine); but this seems excluded by the opening words of the book, where ‘the Preacher’ (Heb. qoheleth) is identified as ‘the son of David, king in Jerusalem’ (and cf. Eccl. 1:12). As to the identity of ‘the son of David, king in Jerusalem’, Solomon is probably indicated, although later descendants of David have been suggested—notably Uzziah after his contracting leprosy, or Manasseh after his captivity and repentance.

The greater part of the book looks at life from a viewpoint which seems to exclude divine revelation. If God has not spoken, what is life? ‘Vanity of vanities, all is vanity.’ I think that must be most of the most quoted parts of the OT! Qoheleth may excel in wisdom, may pile up riches, may enjoy all the delights of life, but he must die and leave all behind him, and what is the good of it all? Even in his lifetime he gets no real satisfaction in all these things; they bring him more anxiety than contentment. ‘All is vanity and a striving after wind.’ It is a question many people are still asking today and explains so much of the rootless of today’s society. When people have no firm belief in morality, live by the anything goes values of postmodernism, lack a belief in an afterlife, feel like life has no point, they are also asking the question Qoheleth is asking, what is the good of all of it? (Ecclesiastes 2: 17 – 23)
“So I hated life, because the work that is done under the sun was grievous to me. All of it is meaningless, a chasing after the wind. 18 I hated all the things I had toiled for under the sun, because I must leave them to the one who comes after me. 19 And who knows whether he will be a wise man or a fool? Yet he will have control over all the work into which I have poured my effort and skill under the sun. This too is meaningless. 20 So my heart began to despair over all my toilsome labour under the sun. 21 For a man may do his work with wisdom, knowledge and skill, and then he must leave all he owns to someone who has not worked for it. This too is meaningless and a great misfortune. 22 What does a man get for all the toil and anxious striving with which he labours under the sun? 23 All his days his work is pain and grief; even at night his mind does not rest. This too is meaningless.”
Because of death, because someone else may get all we have laboured for and not even care, because wisdom and folly lead to the same end, what is the point of life? It is a challenge to the certainty of Proverbs and the system of traditional retribution. Proverbs says hard work will be rewarded, wisdom will lead to a better life, a wise man can see the act of God in the world. Ecclesiastes says, vanity of vanities, all is vanity! Proverbs affirms that wisdom is the path to life, Ecclesiastes asks, what is life the path to? Death! The wisdom of Ecclesiastes then is understood from the inevitability of death, in the end everything we love and hold dear, all we have worked for, in the end will be lost. Pessimistic though it may be it does produce an encouraging response in chapter 2:24, everything has to be enjoyed because it can’t be hoarded or saved!
“A man can do nothing better than to eat and drink and find satisfaction in his work. This too, I see, is from the hand of God”
I’ll come back to some of these points later.

Ecclesiastes forms part of the Megilloth, the festal scrolls of Judaism, associated with the major festivals of Israel. Some orders are different depending on the Hebrew Canon or the Greek Septuagint. They were put together initially under the writings section or elsewhere in the various manuscripts then later manuscripts put them together reflecting liturgical use during the festival year.
Ruth – is associated with Shavuot or Feast of Weeks. The book contains a reference to the barley harvest 1:22 and became associated with this because of it.
Song of Songs – Passover (part of a later tradition.) This book was read on the Sabbath during Passover, why this was so isn’t too certain but may be because of the association of love in the Springtime
Ecclesiastes – Tabernacles or Booths and was read on the Sabbath during Sukkoth and the connection is less obvious than with some of the others. It could be the link to rejoicing and a certain solemnity associated with feasting and rejoicing. Also I think because the Book of Ecclesiastes expresses futility as well as faith and it tells us that life is temporary. It also tells us that without God life is meaningless, while with God it is a gift so living in temporary buildings and celebrating seems to link together. I think it is still read during the festival days now.

Lamentations – Ninth of Ab, Tishah Be- Ab commemorates the Fall of Jerusalem in 586 BC and the 9th day was seen as a day of fasting because of the destruction of the Temple.
Esther – Purim is the 14th Adar and the whole story revolves around the saving of the Jews by Mordecai and Esther’s interventions.
The book is the work of an unknown Jewish sage in the post – exilic era. A copy of the scroll was around about 150 BC because fragments have been found at Qumran. Though the author is stated to be the Son of David, i.e. Solomon, it is impossible to be so. The Babylonian Talmud, while claiming that king Solomon composed the book, says that it was only written down much later. The language of the book is much later and similar to a form of Hebrew known as Mishnah Hebrew associated with rabbinic Judaism in the 2nd century BC. It has to come after 500 BC some scholars suggest. The Hebrew of Ecclesiastes was not common in the era of Solomon’s reign, and the book contains words borrowed from other languages. For example, the book contains several Aramaic and two Persian words. (But don’t ask me which ones!) Accordingly, it seems to fit a date about the 3rd century BC. Ecclesiasticus seems to be a response to it and that is dated towards the end of the 2nd century BC, about 190 – 180 BC. After chapter 2 this identification with royalty seems to fade. It is just a social and literary convention of Wisdom Literature in the Ancient Near East. It is set mainly in the singular but there are also references to ‘thus says the preacher.’
The writer calls himself Qoheleth and as I mentioned earlier it is associated with the idea of assembly. The author may have had a role in the assembly. The epilogue is slightly different in style in the Hebrew and some scholars suggest it was done by a disciple or editor. The book is part of mainstream eastern wisdom literature and though the Greek title has suggested an associated with Hellenistic Judaism it is highly unlikely to be so. The title was taken from the Greek translation of Qoheleth (‘ecclesastes’), the preacher, and it comes from Luther and Jerome according to the New Jerome Biblical dictionary. (Following Jerome's suggested Latin title concionator and Martin Luther's Der Prediger ) There was some debate at the Council of Jamnia about the inclusion of Ecclesiastes but the association with Solomon and its echoing of traditional theology decided the vote.

The author has marked the ends of sections with refrains. This indicates that there are 2 major sections:
1:1 – 6:9
6:10 – 11:16
Scholars have worked out that this book is a numerical composition. Each section has 111 verses. These are broken up in 93 main verses and 18 verses of either introduction as in the first part and 18 in the conclusion. The numbers 18, 93, 111 and 222 are all related to the number 37 which is the numerical value of hebel and guess what that means, vanity. Then guess how many times that word appears in this book? 37! There is a fascinating article on this in the New Jerome Biblical dictionary but on reading it I became overcome with numbers and I started getting confused with various codes like in the Da Vinci Code! I’ve photocopied any article from the NJBC on this structure so you can have a look at this at some point.

Vanity
‘Hebel’ means breath and is a fundamental concept throughout the book. It signifies things that are empty, light, transitory and sometimes even absurd. The fate of the wise and the foolish is the same, for example, chapter 1:3 talks of the absurd lifetime of activity that leaves no trace when we are dead. 3:1 – 9, a beautiful passage about life ends with the idea that life is absurd despite the huge variety of human activities and seasons. Ecclesiastes reflects a pessimistic view like Mesopotamian literature, yet it is also realistic, it is not random, there is a portion allotted to each man and woman by God. Life might be absurd, but it is still given by God. 5:18 – 19
18 “Then I realized that it is good and proper for a man to eat and drink, and to find satisfaction in his toilsome labour under the sun during the few days of life God has given him—for this is his lot. 19 Moreover, when God gives any man wealth and possessions, and enables him to enjoy them, to accept his lot and be happy in his work—this is a gift of God.”
We can either bewail the fact that one day we will die, or rejoice in all that we have been given and enjoy it until we die.
Work
Another theme is the idea of work, ‘amal’, in Hebrew and it means toil mainly. It can also mean activity. In this sense it is not just manual labour to be endured as the word toil implies. Pleasure can be found in work as even though life is ‘absurd’, it is given for the sake of activity. 4:8 “There was a man all alone; he had neither son nor brother. There was no end to his toil”. But as I mentioned earlier “to accept his lot and be happy in his work—this is a gift of God.”
Enjoyment
The idea of enjoyment is not hedonistic pleasure for the sake of it but appropriate behaviour. Pleasure in activity is rewarded, “My heart took delight in all my work, and this was the reward for all my labour”. (2:10) This is the divine gift and God approves of what you do according to Qoheleth and he uses the image of food and wine as they are the conventional examples of human activity. Ecclesiastes thinks that the worldview of the book of Proverbs would be too restrictive and has to take into account that death overshadows the whole of life so enjoy what you can, here and now.
Life goes on
Chapters 1 and 3 refer to the theme of life going on. The cycle of time is eternal. There is a season for everything under the sun. People like animals, live, work and then die and as 3:20 states “All go to the same place; all come from dust, and to dust all return.”
God is in control
God is the giver of everything and humanity is powerless against God. 7: 13 – 14 “Consider what God has done: Who can straighten what he has made crooked? When times are good, be happy; but when times are bad, consider: God has made the one as well as the other. Therefore, a man cannot discover anything about his future.”
In chapter 12: 1 there is a reminder to remember your creator, 11:9, accept darkness and ultimately God will judge and the same end comes to all of us as 6: 1- 6 says “A man may have a hundred children and live many years; yet no matter how long he lives, if he cannot enjoy his prosperity and does not receive proper burial, I say that a stillborn child is better off than he. It comes without meaning, it departs in darkness, and in darkness its name is shrouded. Though it never saw the sun or knew anything, it has more rest than does that man even if he lives a thousand years twice over but fails to enjoy his prosperity. Do not all go to the same place? Ultimately humanity cannot understand God as we are infinite and God is infinite. 8: 16 – 17 “When I applied my mind to know wisdom and to observe man's labour on earth—his eyes not seeing sleep day or night- 17 then I saw all that God has done. No one can comprehend what goes on under the sun. Despite all his efforts to search it out, man cannot discover its meaning. Even if a wise man claims he knows, he cannot really comprehend it.”

It raises many questions about life and death, about enjoyment and work. It faces the same dilemma as Jeremiah and Job, life is unjust, evil allowed to happen and the good suffer. What is the purpose of life then? I think its importance is its position at a crossroads. It rejects the traditional view that good behaviour is rewarded with life and prosperity, doesn’t articulate the concept of an afterlife or future judgement. Rather it is a voice at a crossroads, ideas of life after death, future reward and punishment would soon take root in Judaism, in Intertestamental literature, in the pseudepigrapha and in the apocalyptic tradition. And as such it a book relevant still today in a time of another crossroads between the certainties of the past and the uncertainty and relevance of modern life!

Source of dating NJBC – pg. 454 chapter on Proverbs

Greek philosophers like Plato used Logos not only of the spoken word but also of the unspoken word, the word still in the mind – the reason. When applied to the universe, Greeks were speaking to the rational principle that governs all things. A Greek philosopher named Heraclitus first used the term Logos around 600 BC to designate the divine reason or plan which coordinates the entire universe. According to Pope Benedict XVI “Christianity must always remember that it is the religion of the "Logos." It is faith in the "Creator Spiritus," in the Creator Spirit, from which proceeds everything that exists”

Wisdom and the Psalms 2010