(Part 1)

JBTM Daniel I. Block
70
3. Good Sense, Moral Understanding
At this level ḥokmâ, “wisdom,” refers to the ability to apply knowledge prudently
to life. Compare the lesson from the ant (Prov 6:6), and the lesson from the helmsman
(Prov 1:5; 11:14). Wise persons are able to navigate their way through life to desired and
proper goals. Prudence is knowledge that works, that brings success to an enterprise,
whether in short or long range terms. This is life controlled by the application of wise
principles (Prov 2:2).
4. Understanding the Fundamental Issues of Life
It takes more than knowledge or even good sense to respond to the deep issues of life
wisely. Wise persons are not always able to answer “why?” questions to life’s perplexities,
but because they fear YHWH they trust him to sustain them and the universe. 2 They grasp
that the essence of wisdom is theological, and that YHWH is the source and goal of wisdom
(cf. Job 28). Anyone who denies the divine in general and YHWH in particular is a fool
(Ps 14:1; 53:1). This perspective not only helps the wise navigate through the difficulties of
difficulties in life, but it aids them in accepting the divine definition of “profit” (yitrôn).
They recognize that the world was created as an ordered world, and that the wise person
seeks to live within that order. However, “under the sun” human experience is not always
ordered. Nevertheless, in the face of apparent vanities and absurdities, they receive life
itself as a gift from God and with gratitude enjoy its blessings (Ecclesiastes).
The Distinctive Conceptual Features of Hebrew Wisdom Literature
These lexical considerations raise the question whether the ancient Hebrews recognized
a distinctive genre of wisdom writing, and even if there ever was a “wisdom movement” in
Israel, led by a distinct professional class of educated folk that self-consciously produced
what we have come to know as the “wisdom writings.” Probably not, since elements that we
have come to associate with the “wisdom movement” are found in all parts of the Hebrew
canon and in all genres of biblical writings. At best we may speak of “an intellectual tradition”
whose literary products display some coherence in aims, methodology, vocabulary, forms,
and content. For the sake of convenience we may refer to persons engaged in this sort of
enterprise as a sage—whether or not he/she claimed the title or others recognized him/her
as such).
²Job is the prime example. The prologue characterizes him as “God-fearer” (yĕrēʾ ʾĕlōhîm) YHWH
(1:1, 8), though he was deeply troubled by his own disasters. In the end, YHWH did not answer all his
questions, but he had learned that God is absolutely reliable and in control of his creation.