In biblical Wisdom literature, the authors seek to explain ideas that are beyond normal human experience. Clearly the authors intend for their work to be understood by their readers, but normal literal language is not up to the task. Thus, these authors use various techniques of imagination to convey these ideas in ways that are comprehensible. In his book, Perdue describes six components of sapiential imagination that help shape the world view. Two of these are envisioning the world and imaging God at the center of reality (Perdue 52).
These two key concepts are closely related. When we envision the world, it is deeply influenced by our metaphysical outlook. In other words, how we think about God is intricately related to how we see the world, not just as it is, but also how it should be and its ultimate goal and end. If we see the world as a result of random chance, we are not going to find a lot of meaning to its design. If we see the creation of the world as a reflection of the goodness of its Creator, we can see the properties of that Creator reflected in that world, or when we do not, we seek a reason to explain why it isn’t the way that it should be.
Talking about God is a difficult enterprise because God, as described by biblical authors (and in the Christian world view), transcends the universe. He is not “constrained by the boundaries of a sapiential world view” (Perdue 55). This is a God that is not known directly because of His otherworldliness, but that does not mean that the sage lacks any tools to know Him. God is known through revelation (including both traditions and creation) as well as religious experiences (Perdue 56). The sages often rely on metaphors from common social life to describe how God is active in the world, while remaining outside. For example, Isaiah writes
For you are our father,
though Abraham does not know us
and Israel does not acknowledge us;
you, O Lord, are our father;
our Redeemer from of old is your name (63:16)
Clearly, God is not a Father is the customary biological sense, but he generates and establishes Israel, and the human race, like a father does for a household.
Flowing from that, we can see how sages envision the world. They use “their imagination to redescribe reality by seeing an altered world similar to or even radically different from the one” the world we live in (Perdue 55). This is commonly seen in Eschatological literature wherein this world will be judged and justice will be restored. Yet, this is also present in the creation narrative. The author expects the world to be created to reflect the omnibenevolence of God, but also fully realizes that the world he lives in does not reflect this expectation. Thus, when we read the fall narrative of Genesis 3 we find the reason that the world is broken and does not live up to our expectations.
The sages employ various images to attempt to describe complex theological ideas without the aid of sophisticated theological language. This imagery enables a broad gamut of people to gain access to a better understanding of God and the world. We all use imagination to organize and provide meaning to the world, but the sages are able to use this ability to attempt to understand ideas that are “outside the boundaries of space and time” (Perdue 51).
The authors of Wisdom literature often use various tools to explain God and the world. They employ imagination to convey transcendent ideas through everyday, sensory experiences. Their sapiential teachings come in many forms, such as sayings, instructions, and narratives, which use imagination to construct a world that demonstrates how wisdom teachings should be incorporated into life. Wisdom was also transmitted in familiar social settings: the family, the royal court, and the school.
In sayings like those in Proverbs, the author connects human experiences, enabling them to recommend actions by espousing rules. Often, there is a comparison between what happens when a directive is followed and when it is not, serving as a judgment between the preferred action and the alternative, though it is “always qualified by modifiers or circumstances” (Perdue 66). Sometimes, sayings come in the form of rhetorical questions or riddles, which remind the reader of known truths or present obscure and confounding puzzles.
Another major form is instruction, where the author teaches appropriate values and piety. Through instructions, we learn which virtues to encourage and how to integrate religion into life. There are two main forms of instruction: admonition and prohibition. The author presents a virtue to be exercised or an imperative to “dissuade the hearer from taking a course of action” (Perdue 67).
Narratives or stories also play a key role, coming in either first or third person. These stories imagine the results of following or ignoring the sage's wisdom. Often, the hero faces great difficulties or temptations, which they must overcome by turning toward virtue. The story demonstrates the value of such a virtue and provides a concrete explanation for why the reader should follow the sage’s advice.
Wisdom ideas common to Israel were taught in several social settings. The family was the first teacher, with fathers responsible for teaching their sons how to act within society and prepare for a future livelihood (Perdue 70). Mothers also played a central role in the Israelite family, and the instruction of children is “reflected in a variety of wisdom texts” (Perdue 70). Most people can relate to the passing of wisdom from parents to children.
The royal court is another common setting. The Wisdom of King Solomon is a prevalent motif, with writers often associating their works with Solomon to indicate their advice is wise. This royal setting may suggest “they believed that God originated and sustains a righteous order of life,” where the king was responsible for maintaining that order (Perdue 71). Many sages worked within royal courts, which supported and transmitted wisdom teachings. However, there is a danger in assuming that those in power will always act justly or teach correctly (Perdue 71).
Finally, schools were also used to transmit wisdom. These schools were “designed to educate administrators, scribes, lawyers, and teachers” (Perdue 72). They were probably not buildings but met in various places to ensure the passing of traditional cultural values and preparation for various professions. There is evidence that schools in ancient Israel were closely tied to religious observance, and the prominence of the Temple in Jewish society increased in the postexilic period (Perdue 73).
Wisdom literature seeks to make sense of our experiences and understand realities that lie beyond our normal sensory experiences. The author seeks to create an intelligible world view through the use of his creative imagination which aids in accomplishing those tasks. Two of the components of the sapiential imagination are imagining the nature and destiny of human beings and the reformulation of understanding.
In Psalm 119, we see the metaphor of the servant used to show human nature and its relationship to God. The human being serves God by following his laws and statutes (23-24). In turn the servant, who fears the Lord, has hope that He will deal well with him for keeping those commandments (38, 49, 65-66). Human beings must trust in God, even when enduring persecution, because he is faithful and all of creation is for their benefit (84-85, 90-91). Finally, the servant has hope that God will protect him, giving him the knowledge and understanding he needs to fulfill his duty (121-125). The servant serves God because of His steadfast love (124), and this feeds into the Christian world view. We serve God, but also one another. We reflect the love that God has shown us through our service.
When the sage reformulates understanding, he takes traditional ideas and re-presents them to appeal to contemporary cultural ideas. In chapter 3 of the Song of Songs we find a lover searching for her beloved. In most of the history of the people of Israel, God searches for his people and invites them into covenant with him. Beyond just the literal meaning of the text, it is easy to imagine the woman as the people of God searching for God. The sage takes the suzerainty relationship between God and His people and turns it around. He reimagines it in the metaphor of human love. In chapter 3, the lovers are separated and long to be reunited, but, when they are reunited, she embraces him and refuses to let him go (3:4). This imagery applied to the Christian world view shows God’s great love for the Church, with the people of God as the bride/lover, and Christ as the bridegroom. This image of romantic love helps to imagine the kind of love shared between God and His people.
In these writings we see the components of sapiential imagination. The servant in Psalm 119 is an important metaphor that helps us understand human nature. Whereas in Song of Songs the sage reimagines the relationship between God and man as one of romantic love, it does not discard the traditional understanding of God’s relationship to Israel, but adds the element of passion between lover and beloved.
When trying to explain a thing it is necessary to rely on information that is found within experience. However, some things are not readily experienced and so the use of imagination and metaphor is required to try to convey meaning apart from immediate experience. Metaphor relies on three principal stages. First, we use a literally false statement which is followed by an understanding of the relationship between the tenor and the vehicle (Perdue 61,62). While they are not exactly the same, there is enough of a connection between the two ideas for understanding to take place. Finally, the metaphor stabilizes into a new world view which provides coherence and direction (Perdue 62).
The authors of biblical Wisdom literature often employ metaphors to aid our understanding. In Psalm 91 the author writes that the Lord is a refuge and a fortress. He is a place where we can see solace and protection. Obviously, God is a not a literal place where we can seek shelter and shade. Yet, we can see how God is the protector of our welfare like a fortress can protect us from physical harm. The reader is challenged to make the Lord their refuge and by so doing “no evil shall befall [them], no source come near [their] tent” (10). This new worldview shows that God is our salvation, who saves us from danger and we need to place our trust in Him.
In the Song of Songs, we find a similar metaphor in chapter 2. The beloved one is the apple tree among all the other trees who provides shade and food (3). He offers protection from the elements within his shade. He offers the fruit of his own body to nourish and sustain her. Yet, there is more to this metaphor. It is not only trust that gains this protection, but passionate love. Complete abandonment to the other which sustains and refreshes, satisfying in a way that no other thing can.
We can see that these metaphors being with an absurdity, God as a fortress or a man as an apple tree. Yet, we can see how they share certain features that explain why the comparison makes sense: the safety of walls and shade from the sun. The man’s love is like the apple which provides sustenance. From there we can see the new vision whereby complete trust in God’s providence protects us from evil and love is the true nourishment of the soul.
Through their imaginative use of metaphors and imagery, the authors of Wisdom literature invite readers to explore the profound mysteries of faith. By connecting the familiar with the divine, these texts create a bridge between the everyday world and the transcendent realm. This imaginative approach not only enriches our understanding of God and our relationship to Him but also challenges us to see the world through a lens of wisdom, love, and faith.
Perdue, Leo G. Wisdom & Creation: The Theology of Wisdom Literature. Wipf & Stock Publishers, 2009.
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