Study: Wisdom: A Theological Resource for Women

Abstract:
It is the purpose of this paper to first, provide an exegetical treatment of Proverbs 8:22-33. Second, this paper will provide an reflective exposition on the related issue of Wisdom as a theological resource for women.

Pericope Rationale:
Proverbs 8:22-31 is a meaningful pericope in and of itself. The rationale that substantiates this claim is based on the chapter structure, author's poetic form, and thematic content of this passage.

Scott (1965, p. 71) notes the structure for Proverbs chapter 8 as a "unified formal composition," consisting of three strophes (verses 1-11, 12-21, 22-31) and a peroration (verses 32-36). McKane (1970) concurs with Scott's structural segmenting, dubbing them "Wisdom as Instructress," "The Power of Wisdom in Human Affairs," "The Antiquity of Wisdom," and "The Concluding Admonition" respectively.

Barker and Kohlenberger (1994) as well as Gaebelein et al. (1991) view the chapter as comprised of an introduction (verses 1-3) and three cycles (verses 4-9, 10-21, 22-36), with each cycle having an invitation (verses 4-5, 10, 32-36) and a motivation (verses 6-9, 11-21, 22-31).

Allen et al. (1971), Buttrick et al. (1955), and Hubbard (1989) all have their slight variances in how they divide and categorize the structure of chapter 8, but all sources, including those previously cited, apparently agree in distinguishing 8:22-31 as a meaningful unit.

Further rationale for 8:22-31 as a distinct pericope can be drawn from the use of a 22-line strophe structure, indicating the author's use of the number of letters in the Hebrew alphabet (22) as a poetic structural form (Scott, 1965, p. 71). This form is found in poems in earlier chapters as well as in the first and third strophes (verses 1-11, and 22-31 respectively) of chapter 8. The second strophe (verses 12-21) would have also followed in the same 22-line structure except for what most scholars believe is a gloss inclusion in the first line of verse 13 (Farmer, 1991, p. 52).

The final rationale points towards the thematic content of verses 22-31, which is easily distinguished from the surrounding texts. This unit of verses seeks to establish the antiquity of Wisdom, providing cosmological evidence of her credibility (Hubbard, 1989; McKane, 1970). This is a marked departure from the content of the previous strophe which focuses on the "earth-bound" advantages of listening to Wisdom, highlighting the powerful impact Wisdom has on human affairs (Allen et al., 1971, p. 31; Gaebelein et al., 1991, pp. 944-945). McKane (1970, p. 343) posits that the order of the strophes indicates primacy of world affair evidences of Wisdom's effectiveness as the emphasis of the chapter. Allen et al. (1971, pp. 32-34) appears to agree with the central theme of the chapter proposed by McKane, and suggests that 8:22-31 is a later inclusion to the chapter, providing further support from a different "apologetic presuppositional" position.

Buttrick et al. (1955, p. 833) distinguishes verses 32-36 as the concluding exhortation of the chapter, as do all the referenced sources. Although Barker and Kohlenberger (1994) structure their third cycle as verses 22-36, they too distinguish 8:22-31 from 8:32-36 as motivation and invitation respectively. In addition to the other rationale noted, the thematic content of verses 22-31, in contrast to surrounding texts, provides considerable reason to treat this given passage as a meaningful pericope in and of itself.

Pericope Context:
Further comparison and contrasts of Proverbs 8:22-31, within the larger literary set in Proverbs and specifically in chapter 8, provides additional information as to the unit's contextual relevance. Hubbard (1989) suggests the goal of the speeches in Proverbs 1-9 is to "to accent wisdom's worth and thus attract the young students who will be Israel's future leaders to pursue it with might and mane (p. 116)." Hubbard points at chapter 8 as central to this purpose.

Indeed, chapter 8 poses a formidable appeal for humankind to take note of Wisdom as a true and powerful source of understanding (Buttrick et al., 1955, pp. 826-829; Gaebelein et al., 1991). McKane (1970, p. 342) notes Wisdom's main audience for this speech is men, specifically young, untrained males. In chapter 8, Wisdom serves as a teacher, or possibly a prophet, providing instruction in the common, public places of life (Farmer, 1991, p. 51; McKane, 1970, p. 342).

Wisdom is personified as a true, pure woman of integrity, held in contrast to the seductive, evil woman of chapter 7:6-23 (Allen et al., 1971, p. 30; Gaebelein et al., 1991; Horton, 1903, pp. 106-109). Chapter 8 is the venue in which the virtues of Wisdom are extolled as evidences of her effectiveness and power. Scott (1965, p. 69) denotes his view of the theme for chapter 8 in the title he gives for this poem, "The Divine Wisdom Manifest in Creation Offers Herself to Mankind."

In chapter 8, as the author repeatedly displays a personified Wisdom and invites his audience to heed her, the lure is open and honest, revealing a self-description that speaks of her virtues and credentials (Hubbard, 1989; Horton, 1903). Following the other two strophes which center on the earthly worth, power, and rewards of Wisdom, the third strophe (8:22-31) presents an additional credential which differs from the others (Allen et al., 1971, p. 30-32). McKane (1970) calls 8:22-31, "a new stage in the presentation of the personified Wisdom (p. 352)." He suggests this pericope is a "reorientation, enrichment and supplementation" of the previous texts (McKane, 1970, p. 352).

Whereas verses 1-21 presented the life advantages of adhering to Wisdom in the world, verses 22-31 go to another level of persuasion noting the cosmic connection between God and Wisdom from the beginning of the world (Allen et al., 1971, pp. 32-33). In the context of chapter 8, the 8:22-31 pericope fits perfectly into the chapter's purpose to provide motivation for one to take Wisdom's invitation (Barker & Kohlenberger, 1994; Gaebelein et al., 1991). But verses 22-31 provide commendations for Wisdom from a different "apologetic presupposition" (Allen et al., 1971, p. 32).

The personified Wisdom legitimizes herself by citing her presence during the creative process (Farmer, 1991, p. 55). This is a bold claim which immediately lends her credibility. The purpose of the first two strophes is reasserted from another angle by verses 22-31, the angle of Wisdom's experiential presence at creation (Hubbard, 1989, p. 123-126). Hubbard (1989, p. 123) cites simply, "Her {Wisdom's} self-description turns from her present assets to her past experience, as a witness to and celebrant in God's creation."

The pericope may fit perfectly within the purposes of the book and the chapter, but Allen et al. (1971) makes note of the unit's diversion from the presuppositions of the previous strophes. He suggests that the unit was a later addition to the interpretation serving as further support, not corrective or contradictory, to the previous passages (Allen et al., 1971, pp. 32-33). McKane (1970, p. 352) concurs with Allen's perspective, noting that the pericope, although from another angle, does not take away from the author's didactic objective to promote Wisdom to men.

Proverbs 8:22-31 admirably fits into the larger literary context of chapter 8 as a purposeful whole, although wearing its own distinctive color. Beyond the earthly advantages endorsed in previous texts, this pericope asserts that Wisdom should be obeyed because of the "essential nature and high place she holds in the universe (Buttrick et al., 1955, p. 830)."

Pericope Translation Language Comparisons:
In comparison of the various Biblical translations some notable differences lend themselves to particular interpretive bents. In verse 22, KJV, ASB, and Scott say "possessed me;" RSV says "created me;" and NIV says "brought me forth." Gaebelein et al. (1991, p. 946) suggests that the older versions use "possess" lest God appear to not have wisdom before creation. Buttrick et al. (1955, p. 830) leans toward a "created" translation given citations of a created Wisdom in Ecclesiasticus.

In verse 26, KJV says "highest part of the dust;" RSV and ASB say "first of the dust;" Scott says "first morsels of the earth's soil;" and NIV says "any of the dust of the world." Although there is some variance between translations, I fail to see any significance in this difference. Buttrick et al. (1955, p. 832) notes that the Hebrew meaning here is unclear.

In verse 28, KJV says "when he strengthened;" RSV says "when he established;" Scott says "and [he] made;" ASB says "when the springs became fixed;" and NIV says "and [he] fixed securely." Here again I see little significance to the difference. Again Buttrick et al. (1955, p. 832) cite that the Hebrew here is uncertain, but they assert their preference for the KJV and RSV given the similar verbal forms found in following texts.

In verse 30, KJV says "as one brought up with him;" RSV and ASB say "like a master workman;" NIV says "I was the craftsman;" Scott says "I was beside him binding [all] together." This is clearly a different picture portrayed depending on the translation. The "craftsman" translation leans one towards the picture of Wisdom having a hand in the creative process. The "one brought up with him" offers a word picture of a little child in the presence of God. Gaebelein et al. (1991, pp. 946-947) cite that "workman/craftsman" has the most support based on antiquity literature. Buttrick et al. (1955, pp. 832-833) notes that contemporary commentators are equally split on the translation. Scott (1965, p. 72) interestingly vies for his own interpretation, based on the idea of a "uniting, binding together." McKane (1970, pp. 356-358) is unconvinced by Scott's rational and asserts his advocacy of a childlike view of Wisdom, with the world "as a playground."

Pericope Genre:
The author's use of a 22-line poetic structural form is found in first and third strophes of chapter 8, as well as the second in LXX (Scott, 1965, p. 71). This form usage links the author of the 8:22-31 pericope to poems elsewhere in Proverbs chapters 1 through 10. Scott (1965, p. 71) notes further that this evidence of common authorship suggests that the author was utilizing personification of Wisdom as purely poetic and "not ontological."

McKane (1970, p. 344) cites sources which attribute the personified form of Wisdom to Egyptian influences. The "complex of motifs associated with Maat" appear to link Wisdom speeches with speeches of Egyptian gods (McKane, 1970, p. 344). He also cites sources which note the formal similarities of the 8:22-31 pericope to "Egyptian and Babylonian hymns of creation (p. 352)." If a translation of "little child" is opted for in verse 30, the formulation of the pericope lends itself to genre comparisons to mythological motifs, with "a child of the gods" more probable (McKane, 1970, p. 353).

Scott (1965, p. 70) notes that the idea of divine beings is not viewed as incompatible with God having unique deity, and that other Old Testament poets utilize imagery from "pre-Israelite mythologies." Scott further notes the idea of a "god or goddess of wisdom with the creation of the world and man" was common to Egyptian, Sumerian, and Babylonian mythology. Scott (1965, p. 71) concludes that, although the author may have drawn from old mythological material for his purpose, such evidence only substantiates his "figurative poetic use of it."

Exegesis Concluding Comments:
Proverbs 8:22-31 is a meaningful pericope which serves the purposes of chapter 8 from a distinctive vantage point without taking away from other components within the chapter. Instead, it provides a bold endorsement beyond the earthly advantages Wisdom provides; With the assertion of Wisdom's presence at creation, giving her primeval antiquity credentials, a clear cosmological link is displayed between God and Wisdom.

In view of the exegetical and commentary sources analyzing verses 22-31 and its larger literary context, the majority scholastic opinion appears to hold that the personification of Wisdom is a poetic literary tool which draws the reader to her words. Barker and Kohlenberger (1994, p. 954) note that many have equated Wisdom with Christ, but even this personification can only go so far given that Wisdom was "created" by God. Horton (1903, pp. 117-119) also notes the possible equating of Christ with Wisdom of Proverbs, but he leaves it as "impossible to say."

It is my opinion using this pericope as a platform to digress into the gender-bantering between scholars really skirts around the purposes of the author. Clearly, the intentions here are to invite humankind to adhere to Wisdom. My exegesis points to "listening to Wisdom" as primary; Gender identity does not appear to be even of tertiary significance to the pericope. This is not to say that an androcentric formulation is commendable. Hopefully some reflection on the theological resource of Wisdom for women will express an egalitarian perspective on this issue.

Reflection: Wisdom as a Theological Resource for Women

Wisdom as-in-through-and Jesus:
Given the enthusiasm of Christian feminists to provide women with answers to the difficult questions of a pervasive androcentric Christology, to explore neglected portions of early Hebrew and Christian tradition, and to establish a keener understanding of God, scholarly attention has been turned towards investigating the relationship between Wisdom and Jesus (Barker & Kohlenberger, 1994, p. 954; Cady, Ronan & Taussig, 1989, p. 15; Johnson, 1986; p. 261).

Cady and Taussig (1988) cite the abundance of Hebrew literature which center on Wisdom, noting her prominence among the top five figures in Hebrew tradition. From the Wisdom of Solomon, Ecclesiasticus, Proverbs, Corinthians, Baruch, and several other sources, they evidence the pervasiveness of Wisdom's presence in the literature and decry her absence in theological discussion. Wisdom's role as creator, teacher, lover, tree or plant, and law are discussed extensively, but the emphasis of Cady et al. (1989, pp.28-30) is to pose and answer the question: "Is Sophia {Wisdom} God?" Based on their perusal of Hebrew tradition, their resounding conclusion is "YES!"

Cady and Taussig (1988) do not hedge from saying that Wisdom is not merely a personification of an attribute of God; Without hesitance they say Wisdom "is far more than a mere personification in these texts. She walks, talks, protects, enters into relationship, creates, and teaches (p. 9)." Cady and Taussig (1988, p. 9) note that the personification theories of Wisdom have propagated the long neglect of her and assert her as a "real divine person" for theological consideration. As for Jesus, Cady and Taussig (1988, p. 9) identify Him both as Wisdom's Child and Wisdom herself. They cite both patriarchy and gnosticism as inhibiting forces from full acknowledgement (Cady & Taussig, 1988, p. 10-11).

Johnson (1986, p. 261) also finds Biblical scholarship evidencing Jesus as Wisdom herself, not settling for being roled only as a wisdom teacher, Wisdom's child, or special envoy for Wisdom. Because of the "irreducible maleness of the humanity of Jesus," Johnson (1986, pp. 262-263) notes that the developing androcentric Christology has served to subordinate and exclude women, especially in church affairs. In various ways this has compromised the human dignity of women.

She states further, that Christ's gender has also been used to identify God as male Father, perpetuating a paradigm which views "male human beings as normative and exclusively capable of the representation of God (Johnson, 1986, p. 262)." It is in the midst of this theological androcentricity that Johnson (1986, p. 271-273) offers several perspectives by which to view the personification of the feminine Wisdom: Wisdom personifying the cosmic order, Wisdom personifying wisdom of Israel's wisdom schools, Wisdom as poetic personification of God's attribute, Wisdom as hypostasis, and Wisdom personifying God's own self.

Of the five, Johnson (1986, p. 273) clearly advocates that, "Wisdom is a personification of God's own self in creative and saving involvement with the world." Although some scholars concede the "functional equivalence" of Wisdom and YHWH, they stumble on the idea that Wisdom is not "Yahweh himself (Johnson, 1986, p. 275)." Johnson (1986) makes a compelling argument that engendered pictures of God are simply that, human constructs which give us snapshot glimpses of a transcendent God. Whether using the name of YHWH or Wisdom {Sophia}, these are only humanly available images. Johnson (1986) says plainly, "Sophia is not YHWH, understood in the specificity of that Biblical name, but both female Sophia and male YHWH express the one God who promises life upon being found (p. 275)."

Pentz (1988, p. 20) agrees that Judaism has latitude for a transcendent God who is above both female and male categories. She notes, "Judaism was not so totally patriarchal that it erased the female characteristics of deity (p. 20)."

Pentz (1988, p. 17) notes that the pre-Christian wisdom tradition formed two predominate views in relation to Christ. One view, which she calls Sophialogy, a study of Sophia, holds Christ as one prophet of Wisdom. The other is coined Sophia Christology, identifying Christ as Wisdom herself.

Pentz (1988) furthers her view of a Sophia {Wisdom} Christology as viable orthodoxy, and as such opens avenues for interchange between wisdom tradition and established Christological studies, revealing a deeper understanding of Christ. She cites wisdom literature as responsible for providing theological constructs revealing more of Christ's identity. Pentz (1988) asserts that "Sophia is the mother of incarnational Christology. As such she should be honored, not relegated to the footnotes (p. 21)."

In overview of these select sources, Cady et al. (1989) appears to take a distinctive stand from Pentz and Johnson, viewing Wisdom as a fully hypostasic entity. Johnson (1986) and Pentz (1988) both view Jesus Christ as Wisdom incarnate. Johnson differs slightly from Pentz by viewing Wisdom as a "personification of God's own self (Johnson, 1986, p. 273)," whereas Pentz (1988) delimits herself to the discussion of Jesus as Wisdom. I feel if Pentz was pushed on the issue, she would agree with Johnson's view of God as well.

Personal, Reflective Exposition:
I found Cady et al. (1989), Johnson (1986), and Pentz (1988) a refreshing "next step" theological advance from the exegetical resources I perused for Proverbs 8:22-31. I feel they have risen to the next level of God's revelation of Godself. Cady et al. (1989) did not persuade me of Wisdom's goddess role; It may be I am not yet personally prepared to deal outside of the Trinity with other deities. As I did the exegetical work, an attribute personification view seemed to be predominant among the scholars, with a hypostasis view characterized as a polytheistic, pagan-influenced perspective. Whether or not this is androcentric bias, I hedge from discussing. What I can say is that Cady et al. (1989) did not resonate with me.

I found Johnson's (1986) argument for God personified as Wisdom as the most compelling of the three positions. Both Pentz and Johnson rang true for me, but the latter's emphasis on the transcendence and immanence of God drew me in and convinced me of her perspective (Johnson, 1986, pp.273-276).

Especially as we have developed further inclusive language on the Fuller Seminary campus, I have found myself wanting to think about God beyond the androcentric molds of my religious upbringing. For the past several years, I have held the conviction that God was above and beyond gender, but had never been able to clarify my view.

I liked the Scriptural portraits of God as Father and Jesus as Son. My own paternal relationship has been, and continues to be, rewarding, so I had various positive attachments letting me perpetuate a patriarchal paradigm of God. I was convicted that God was transcendent of gender, but not until perusing Johnson's paper did I fully appreciate how God encapsulates both feminine and masculine to help us better understand God.

I see no danger in this revelation. Only the positive appears on the horizon as I envision the way God is using these Self-revelations, affirming the dignity of women, a cross-culture, cross-class, marginalized group who have been oppressed for too long. This is miraculous not only for women, but for all who seek One in whom they can find redemption. I have always known God through Christ as active in advocating for those in the margins. As He walked the earth and as He is viewed as Wisdom incarnate today, Christ is consistent to His word.

Johnson (1986) admirably states, "The combination Jesus Christ/Sophia leads to a healthy blend of female and male imagery that empowers everyone, and works beautifully to symbolize the one God who is neither male nor female, but creator of both, delighter in both, savior of both, and imaged by both together (p. 294)."

Investments in perpetuating an androcentric theological frame must be scrutinized. The compelling, exceptional scholarship of Christian feminist is simply moving theological resources to the next paradigm, a change which, I feel, is God-ordained. It is past time to retrieve Wisdom out of the margins, the footnotes, and the background. New avenues have been forged by Christian feminism to discover more about Jesus as we involve Lady Wisdom in our Christology. It is time to grasp, with both hands, the wonderful resource that Wisdom offers and heed her contemporary call.