Reflections on Ecclesiastes (Qohelet)

 

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The first section of Eccl. 1:2-11 sets the tone for the entire book, which concerns the nature of human life and its meaning or purpose. The question is: How can one live in a world of contrariness and ephemerality? One of the pivotal metaphors throughout the book is "hebel" (breath or vapor). The issue is not that we are a mere breath or vapor but how we interpret it as we live in a world of nonsense-like realities. "Vanity of vanities" is not a good translation because the point is not so much on the complete futility of human life as on the short yet valuable life.

According to Qohelet (Ecclesiastes), the ideal life is not to seek the mere future or gain an immortal life elsewhere. Rather, it is in the here and now. Tomorrow is not in our hands. The world is an uncertain one (Eccl 11:1-6). Heaven and earth are fair to everyone (Matt 5:45; Dao De Jing 5: 天地不仁). Anything can happen at any time to anyone. That reality is not simply because this world is evil but because the nature of life in the world involves vulnerability and death. We are Hebel ("vapor, breath" in Eccl 1:2; 12:8). We must say: "I live short and I am breath or vapor." Of course, this reality with "hebel" does not implicate or suggest a life of living carelessly or irresponsibly. Hebel or short-lived life does not mean that our life is worthless or vain.  Rather, our short life is more valuable and precious than otherwise because we live short. So, the right attitude is to remember our death and value our time so preciously.

Focus on your valuable life to be happy, enjoy your life in a good way (Eccl 3:12), work with others (Eccl 4:7-12), and love them as you care for yourself. "I know that there is nothing better for them than to be happy and enjoy themselves as long as they live" (Eccl 3:12). You need to follow what your heart tells you, not be pressured by others (Eccl 11:9).

So, the wise person values today and now, remembering his/her eventual death (Eccl 7:2, 4). "It is better to go to the house of mourning than to go to the house of feasting" (Eccl 7:2). "The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth" (Eccl 7:4). The conclusion is we must save time (Eccl 12:1-7). The following Latin phrases make great sense: Memento mori: Remember that you die. Carpe diem: Seize the day. Amor fati: Love of fate.

Qohelet is Not a Doctrinal Book

I like Qohelet because there is no doctrine whatsoever. Qohelet is not a doctrinal book. While humans need true wisdom, there is no push for one kind of theology. Even with God-talk in the book, there is no traditional theology either. There is a deep critical reflection on humanity in a seemingly nonsensible world. People can read this book from nothing, without presuppositions about the ideal life or theology.

No wisdom or knowledge, wealth, pleasure, achievements, or social status can give true happiness to one. Life is wind, and the same fate is for the wise and fool. People come and go away, not possessing anything after they die. They will be forgotten by those who come after them.

Eccl 2:24 suggests that it is better to live simply than otherwise: "There is nothing better for mortals than to eat and drink and find enjoyment in their toil." Also, in 3:12-13: "I know that there is nothing better for them than to be happy and enjoy themselves as long as they live; moreover, it is God’s gift that all should eat and drink and take pleasure in all their toil."

People can live, honoring seasons in their lives (Eccl 3:1-8). "There is a time to be born and a time to die" (Eccl 3:2). It is so simple that humans are just like animals. They are from the dust and return to dust (Eccl 3:20).

I appreciate Qoholet's candid observation of humanity as in Eccl 3:18-22. Here we see the lowly humans compared to animals, which is nothing wrong.

3.18 I said to myself with regard to humans that God is testing them to show that they are but animals. 19 For the fate of humans and the fate of animals is the same; as one dies, so dies the other. They all have the same breath, and humans have no advantage over the animals, for all is vanity. 20 All go to one place, all are from the dust, and all turn to dust again. 21 Who knows whether the human spirit goes upward and the spirit of animals goes downward to the earth? 22 So I saw that there is nothing better than that all should enjoy their work, for that is their lot; who can bring them to see what will be after them? (NRSV Updated Edition).

Season/Time (3:1--8, NRSV)

For everything there is a season, and a time for every matter under heaven:
2 a time to be born, and a time to die;
a time to plant, and a time to pluck up what is planted;
3 a time to kill, and a time to heal;
a time to break down, and a time to build up;
4 a time to weep, and a time to laugh;
a time to mourn, and a time to dance;
5 a time to throw away stones, and a time to gather stones together;
a time to embrace, and a time to refrain from embracing;
6 a time to seek, and a time to lose;
a time to keep, and a time to throw away;
7 a time to tear, and a time to sew;
a time to keep silence, and a time to speak;
8 a time to love, and a time to hate;
a time for war, and a time for peace.

Eccl 3:1-8 should not be understood as fixing God's individual plan for each person. Qohelet does not talk about determinism, so to speak. Hebel (vapor/breath) presupposes all kinds of uncertainties and possibilities in our lives. That is, anything can happen to anyone at any time, be it good or bad. The life of hebel is reminiscent of the Buddhist teaching of annica, which means everything changes. Likewise, there is another similar teaching of Buddhism, which is dukkha ("all are involved in suffering"). While Buddha focuses on suffering, the sheer reality is we live a life of pain and suffering because we are hebel--which is nothing wrong. We need to accept who we are in light of Hebel. Do not bother with many things that are not going well. Rather, focus on yourself from a bigger, godly perspective and live a simple life.

Hebel
Again, the consistent theme of Qohelet is hebel. The issue is how we understand things in the world that exist and disappear, including humans. Ecclesiastes (Qohelet) talks about this. However, many misunderstand "hebel" in Eccl 1:2 and translate it as vanity. The literal meaning of the word is vapor or breath. Vapor represents something evanescent. But simply because something is short-lived or disappears eventually, that does not mean that something is useless or vanity. What is discussed in Qohelet is the sheer reality of not-permanent beings. The question is then: How should we live with this reality that seems to be vanity? The view of "you reap what you sow" in Proverbs is not upheld by Qohelet, who is thoroughly realistic in his view of the world and humanity, saying that "the same fate awaits everyone" (Eccl 9:3). See what Qohelet says in Eccl 9:2-3:

Everything is the same for everyone. The same fate awaits the righteous and the wicked, the good and the bad, the pure and the impure, those who sacrifice and those who don’t sacrifice. The good person is like the wrongdoer; the same holds for those who make solemn pledges and those who are afraid to swear. This is the sad thing about all that happens under the sun: the same fate awaits everyone. Moreover, the human heart is full of evil; people’s minds are full of madness while they are alive, and afterward they die (Common English Bible).

Abortion: PC (USA) Case Study

Yung Suk Kim
Professor of New Testament and Early Christianity

Samuel DeWitt Proctor School of Theology

Virginia Union University

Today's abortion issue in the U.S.A is very complex; it involves multiple parties such as legal bodies (government or states), religious groups, women (parents) and unborn children, and doctors. In fact, this issue is not only about social justice but also about the issue of life and death. The Presbyterian Church (USA) began to express its concerns about this issue and advocate its position to influence public policy in 1970.

Looking back to the social context in the earlier time of abortion debates in this country, the watershed would be the early nineteen seventies when the Supreme Court's decision (1973) so-called Roe v. Wade ruled that "decisions about abortion are a matter of individual conscience and a constitutional right of privacy" (Williams 1990, 39).

Strikingly enough, as medical advancement has been accelerated, the abortion issue has been more controversial because it brought about new changes which might be used both positively and negatively for the women who considered abortions. Owing to this advancement in medical technology, abortion has been easier and safer than before, but at the same time, it has been misused as a means of birth control and for other uses of exploitation such as easy-to unwed teens' pregnancies or unwanted pregnancies. Among youths, abortion is often considered just as taking away a kind of tumor as it is no different from a usual medical treatment. Meanwhile, on the flip side of the convenience issue of abortion, there have been other women who are so poor or powerless that they have had no access to that benefit.

As seen above, the issue contains the elements of consideration about religious faith, personal moral decisions, and social justice as well. The complexity of abortion involves society as a whole together with its complex environment. Thus this complexity requires us to answer many questions about human existence and life, God’s providence and God’s relation to creation and human beings, women's rights and the rights of unborn children, human's responsibility to and ability in creation, the mission of the church, the role of individual Christian and a community, biblical faith or principles to this issue, theological implications and reflections, and the list goes on and on.

Considering the complexity of abortion and the wider scope of this issue, all the aspects of this issue on which the General Assemblies of PC (USA) have worked cannot be covered in this small paper, partly because of the limit of length and principally because of lack of my capacity to deal with them. In this research, I mainly investigate the denomination's position in terms of theological background together with the reasons for the theological position behind it. Also, my intention is to see how PC-USA has changed its position, if at all, over the last 25 years or so, together with its formational process in its public advocacy and in its guidance to the whole church.

General Review of Struggling History
In view of big complexity of this issue, our denomination, the Presbyterian Church (U.S.A) has struggled with the abortion issue since 1972 when the General Assembly statement (184th) declared: "the artificial or induced termination of pregnancy is a matter of the careful ethical decision of the patient, . . . and therefore should not be restricted by law . . ." (Internet PC USA 1998). In this document from the 1972 minutes of the General Assembly, "freedom of personal choice in problem pregnancies" was affirmed. Later on, the U.S Supreme Court, in 1973, ruled that the U.S Constitution allows women to have freedom of choice about abortion(Williams 1990, 39). The General Assembly's statement in 1972 clearly stated that abortion is not a matter for the courts but it is a matter of personal ethical decision.

On the other hand, women have been oppressed by a patriarchal society in which some were victims of rape and incest, and of other reasons. But under that society, women had to endure the pain caused by unwanted pregnancies and other kinds of oppression. In other words, women's rights and freedom have not been honored. In this sense, this statement sought to strike a balance between women’s rights and unborn lives. Though the denomination took a pro-choice stance, this stance was conditional in the cases of problem pregnancies or health problems.

In 1983, the Advisory Council on Church and Society transmits to the 195th General Assembly the following two reports, "The Covenant of Life and the Caring Community" and "Covenant and Creation: Theological Reflections on Contraception and Abortion." Here again, from the 1972 statement of the General Assembly, these reports strongly present the conviction about human responsibility as "co-laborers with God" (Williams 1990, 87). Since creation is "not fixed, but on-going", we, humans, should be good "stewards" of God’s creation, "acting with prayerful concern for the value and quality of life as a gift of God" (Williams 1990, 87). As in God’s covenant relationship with the people of God, parents and children are also bound in this relationship. The theological support behind this statement is that God has given humans not only the responsibility of caring for creation but also the ability to share in it. God is concerned about the quality and value of human life (Williams 1990, 87). In this thought, controlling unwanted pregnancies (problem pregnancies) is human responsibility and it is an act of caring for God’s creation. This conviction about stewardship validates the termination of unwanted pregnancies.

The reunited church (1983) approved the document mentioned above, and after that continued to be reaffirmed by consecutive General Assemblies (1985 & 1986) (Williams 1990, 139). The latest major statement on abortion by the Presbyterian General Assembly appeared in 1992. At this time, it seems that the statement lowered its strong voice with humbleness and openness to a wider spectrum of voices. This document recognizes the following:

There is both agreement and disagreement on the basic issue of abortion. The committee (on problem pregnancies and abortion) agreed that there are no biblical texts that speak expressly to the topic of abortion, but that taken in their totality the Holy Scriptures are filled with messages that advocate respect for the women and child before and after birth. Therefore the Presbyterian Church (U.S.A) encourages an atmosphere of open debate and mutual respect for a variety of opinions concerning the issues related to the problem of pregnancies and abortion (Internet PC USA 1998).

This statement echoes its moderate position while emphasizing a morally acceptable choice for women. In fact, in the face of pluralistic views on this issue, personal choice guided by the community of faith and the Holy Spirit is crucial to moral decision-making. It is noticeable that this statement recognized the multiple views on this issue because the General Assembly does not represent all the churches and members. However, General Assembly speaks for itself and asks members of churches to participate in the said issues. The formational process of ethical issues in PC (USA) is discussed in the fourth section.

Biblical, Theological Background, and Reasons
Since there are no exactly-stated biblical texts which speak about abortion, biblical faith or principle, in general, had been sought out to apply to this issue. It is not easy to pinpoint clearly a biblical or theological background, especially when more than the last 25 years of involvement by the General Assemblies and their counter-partners is considered. But the strongest background comes from human’s positive role as God’s stewards and from freedom of personal choice as God’s gift. In other words, in God’s creation, humans are also co-workers with God in protecting, caring for, and improving the quality of life (Williams 1990, 91). In light of human’s role as co-workers with God, anthropology, as a corollary, is bright; humans are capable of making good moral decisions in the midst of conflicting values.

The reason why personal freedom is emphasized is that since this abortion issue varies depending on the context and that it is an issue of personal ethical matters, legal intervention is not welcomed in these situations. No matter how complex or difficult each case of abortion may be, the responsibility for the abortion decision lies with women who are ultimately accountable to God, and who ask God to give them wisdom and courage to deal with complex situations. Whatever decision would be among available options (rearing, adoption, abortion), God would give hope and empowerment to women. This is basic confirmation of the Presbyterian’s mind and theology. In the midst of hard choices and even seeming failures, God’s forgiveness and grace abound and are sufficient to overcome the times of grief (Williams 1990, 92). So, the key is the faith community’s guidance and support with the Holy Spirit to the women who are faced with making a serious decision.

Major Changes over the Period of Struggle
Beginning in 1970, the PC (USA) General Assembly began to express its concern about abortion. In the beginning, the mood was to release women from their agonies caused by problem pregnancies by affirming the importance of personal choice (freedom of women), and this position was later strengthened by the U.S Supreme Court’s decision (Roe v. Wade) (Williams 1990, 93). But later on, this line of thought became more refined theologically, reaching its peak in 1983, when the reunited church approved a document, "The Covenant of Life and the Caring Community and Covenant and Creation" (Williams 1990, 139). At this time, its overtone was so strong that women’s rights were too much emphasized at the expense of the unborn child. But, in the 1992 statement, as mentioned in the previous section, the mood was returning to a moderate position, recognizing various perspectives on this issue, while maintaining the minimum rights of women to choose abortion. Also, the change is its attention to the use of language concerning abortion issues (negative or violent uses) and attention to the low-income, oppressed women. Furthermore, it recognizes the tension between pro-life and pro-choice. The recommendation for "open debate and mutual respect" shows its moderate position (Internet PC USA 1998). Also, it is significant to note that in this statement of 1992 abortion is considered a last resort.

Formational Process
It is very important to know the process of the issue by which this issue was handled and how to make public advocacy. Since the PC (USA) takes its form of government as "Presbyterian", it has its own constitution. One of the benefits of being Presbyterian is to make good use of the whole system of this government stated in the Book of Order. "Shared power" and a balanced function is the core theme in the Presbyterian polity (Book of Order 1997, G-4.0300). There is a two-way communication at large in the PC (USA): Top-down and Bottom-up. The former includes the communications from General Assembly to congregations through Presbyteries and synods, and the other, vice versa.

The issue handling process is "multidirectional"; on the one hand, The Committee on Social Witness Policy of the General Assembly has a "responsibility to foster the prophetic voice of the church in society by developing studies and statements that address the social, economic, political and moral issues facing the nation and the world, and on the other hand, the General Assembly "addresses these concerns corporately through the development, adoption, and implementation of social witness policy" in order to guide and "advise the whole church regarding its public stance and response on current social issues" (Social Witness Policy pamphlet). Meanwhile, the General Assembly’s actions or statements approved by the General Assembly do not necessarily obligate its members, but they are guidelines and recommendations to them (PC-USA Why and How, v). And then, the congregation or Presbytery can make overtures against the General Assembly’s statements issued.

As stated before, the Presbyterian polity is based on shared power and check and balance. Multidirectional and multilateral communication are basic tools to address concerns, debate them, and discern God’s will in working together within a large community of faith. Over the last 25 years or so the Presbyterian Church (USA) has worked to better serve the mission of the Christian Church. This still debatable issue of abortion has been handled in the multidirectional system. Because of this system and work, PC USA could maintain balancing its position on abortion. In fact, a lot of overtures from presbyteries were received by the General Assembly. This provided chances to proceed with a further talk and to review the official statement of the General Assembly. This intercommunication rather than one-way communication enriches the capacity to handle various ethical issues.

Evaluation
The long history of struggle with this issue of abortion is exhaustive but helpful to be more conscious of the vulnerable existence of human beings and to be dependent on God’s grace and wisdom. The acknowledgment of the complexity of the issue as socio-economical, ethical, and religious matters was the bottom line in the General Assembly’s advocacy; the cause of many abortion cases is varied. Recognizing women’s status of oppression, especially in the cases of the powerless and poor women, the situation is more serious than men’s expectations or society-held convictions as I read women’s personal stories about their painful experiences. So, the church at least should stand for the people of oppression and reaffirm personal integrity and freedom as persons standing before God, while resorting to wisdom and courage. In this sense, our denomination’s body, the General Assembly struck a balance between pro-life and pro-choice, leaving God’s realm or work in the midst of difficult situations. Also, the acknowledgment of the complexity of this issue and of humbleness is important because we have "neither the wisdom nor the authority to address or decide each situation" (Internet PC USA 1998). It should be noted that the General Assembly recognized pastoral care and moral guidance for related women who are standing on the brink. Pro-life groups usually pay attention to the unborn baby as a sane human being, but not much attention is given to the women’s pain. As I understood in women’s stories, most women who had abortions suffered from double pain. One is the loss of potential life (unborn baby) and another is the loss of her being, a feeling of separation from society, sometimes from their own churches, and being treated like criminals. They claim that this pain is greater than the loss of the fetus itself (Eggebroten 1994, 33). What then is the church’s mission? Reconciliation and peacemaking are important. One of the guiding principles of the General Assembly was reconciliation and peacemaking (Reconciliation between women and men, society and church, etc.).

In conclusion, I support the latest statement of the General Assembly (1992). The best way to deal with abortion is to work on removing the causes of abortion (caused by unwanted pregnancies) in advance, by returning to the Christian way of character formation in the faith community. Once abortion takes place or is considered an option, each case is to be approached through the lens of love and suffering as our Lord ministered to the oppressed and the poor in this public ministry (Church and Society 1990, 83). Condemnation and judgment are the evilest dangers that block us to be included in an inclusive community.


Works Cited
Eggebroten, Anne, ed. 1994. Abortion: My choice and God’s grace. California: New Paradigm Books.

General Assembly. 1997. Book of Order, 97-98. Louisville: Presbyterian Church (USA). Internet PC (USA). 1998. Abortion. http://www.pcusa.org/pcusa/info/abortion.htm.

Presbyterian Church (USA). 1990. Jan/Feb. Church and Society. ed. Kathy Lancaster. Louisville: The Social Justice and Peacemaking Unit of the General Assembly.

Presbyterian Church (USA). Pamphlet titled Social Witness Policy: Why, What, How? Presbyterian Church (USA). Why and How the Church makes Social Policy Witness?

Williams, Alex W., compiler. 1990. Abortion: All materials related to Presbyterian Churches. Georgia: Presbyterian Campus Ministry, Inc.

Wrestling

My wrestling partner is God, not humans. I must deal with God first, just as Jacob wrestled with a mysterious figure at the Jabbok River. We often feel good or bad by comparing ourselves with others. We often get stuck in a small world of competition and survival. However, we must overcome a competitive mindset. From God's perspective, we are all dust and need mercy. Fellow humans are not the object of a fight.

If there are issues with others, we must fight God first and ask why we are here in the world. We can ask lots of questions. Then we can deal with ourselves and others. Like Hannah, we need the time of prayer and discernment, which is a process of our transformation. Like Jacob, we first need to wrestle with God.

Reflections on the Book of Job

Yung Suk Kim, Ph.D.
Professor of New Testament and Early Christianity
Samuel DeWitt Proctor School of Theology
Virginia Union University

Why is the wisdom book so long? I am not a big fan of a long book with all the elaborate words. However, I love poetic expressions in the middle sections of the book and Job's authentic, persistent engagement with God without being swayed by his friends. Job's friends failed to minister to him, busy persuading him with words of empty theology. But God acknowledges Job and his case while not answering him about why he suffers. In the end, God seems to admit unwittingly that his experiment with Job was too cruel for any lesson.

1. Job 42:6 (translation issue):

In Job 42:6b, did Job repent or comfort himself after/because of God's appearance? The verb in the issue is nacham, נָחַם, which means to comfort (in many places in the Hebrew Bible, including Job) or to be sorry. Except for the Common English Bible and the Complete Jewish Bible with Rashi Commentary, almost all English translations go with "repent," which seems absurd, given the Joban perspective in that the issue is not sin but innocent suffering. Eventually, what Job urgently needs is not the logical answer to why he suffers---about which God did not answer him at all--but God's presence and comfort.

Moreover, in 42:6a, there is no object of the verb emas, which means to protest (Job 7:16; 34:33; 36:5). Compare it with other uses of this verb: 1 Sam 15:23, 26; Jer 7:29; Hos 4:6; 9:17; Amos 5:21; Job 19:18; Prov 15:32) (see Leo Purdue, Wisdom Literature, 126).

Traditional translations:
-NRSV/NIV: "therefore I despise myself, and repent in dust and ashes.”

Alternative translations:
-The Complete Jewish Bible has it: "Therefore I despise [my life], and I will be consoled on dust and ashes."
-CEB: "Therefore, I relent and find comfort on dust and ashes."
-Leo Purdue: "I protest, but feel sorry for dust and ashes" (Wisdom Literature, 125).
-William Brown: "Therefore I waste away, yet am comforted over dust and ashes" (Wisdom's Wonder, 126).
*The Hebrew text: עַל־כֵּ֖ן אֶמְאַ֣ס וְנִחַ֑מְתִּי עַל־עָפָ֥ר וָאֵֽפֶר:

2. Worth quoting Purdue (Wisdom Literature, p. 126)
Job is not "repenting in" dust and ashes, but rather he expresses his despondency over human fate. He feels sorrow for human beings (i.e., "dust and ashes"), a compassion absent from the nature of God. Job refuses to be intimidated, for he remains defiant. It is Yahweh who has been judged guilty, not the mortal Job, for the voice from the whirlwind has been condemned by his own words.

3. A good article to read
"Advice to Job from a Buddhist Friend" by Sandra B. Lubarsky. [Shofar: An Interdisciplinary Journal of Jewish Studies, Volume 17, Number 3, Spring 1999, pp. 58-68 (Article) Published by Purdue University Press]

"God comes to Job and Job feels God as personally present, as one who knows and cares for him. It may be that the "answer" to such a fundamental question as suffering finds expression in relational terms because the existential need that arises from suffering is ultimately for relationship and care, not for logic. Perhaps it is the case that though there is much that we do not understand, this much we can understand--that we are connected, each to each, to all of creation and (for Jews) to the Creator and that that connection is permeated with God's presence and care. Here Judaism and Buddhism meet--though the one is theistic and the other not--in the belief that the heart of understanding is relationality" (p. 67).

4. Job's Lament: how to read (my earlier post)
Job does not know why he suffers and argues that he is blameless. Even if he is not sinless or perfect, he does not deserve such excruciating suffering. He concludes that God must be cruel or impartial because "He destroys both the blameless and the wicked" (Job 9:22). So, he feels nothing and laments: "If I am wicked, woe to me! If I am righteous, I cannot lift up my head, for I am filled with disgrace and look upon my affliction. Bold as a lion you hunt me; you repeat your exploits against me" (Job 10:15-16).

Job operates within the traditional theology of reward and punishment and struggles to understand his innocent suffering. In this view, the logic is "you reap what you sow." But he challenges this traditional wisdom because it does not work for him. In later chapters, he even points out that his friends are not faultless and that the wicked are at ease (Job 12:6; 13:7-12). He persistently argues that he is blameless and does not deserve all-loss calamity, including his unbearable suffering.

In reality, however, there was nothing he could do to correct the situation. On the one hand, he knows that normative wisdom failed in his eyes. On the other hand, he must live and deal with the traditional worldview. Worse, no one heard him. Even God is silent. His three friends keep preaching: "You have sinned; you deserve punishment; repent; then you will prosper again." His friends were intoxicated by the pills of traditional theology. They are busy protecting the traditional religion. They don't listen to him at all. They speak all the time. So much so that Job is more despondent and dejected.

The alternative worldview may help Job understand his misery better. That is, anyone falls victim to anything under heaven. So to speak, tragedy happens anywhere to anyone. In that regard, heaven and earth are merciless and impartial. There are human-made sufferings; there are also unknown sufferings. There are "righteous sufferings" too, for those who work for God's righteousness. In the case of Job, suffering or misfortune is caused not necessarily by God's action or due to sin. As the sun shines on all, and as the storm hits anyone at any place, things may happen to anyone (c.f., Matt 5:45; Dao De Jing 5). That is life's design, perhaps. It's science and the sheer reality that we must embrace.

As we approach the end of the Book of Job, God appears finally and speaks to Job. But he still does not answer Job why he suffers. Perhaps the only good news is that God is there with him. How we interpret the final scene of God is the next topic.

*Elihu appears on the scene

*OTHER interesting POSTS: Cross-cultural reading of wisdom

Power of a metaphor

In a metaphor, there are two things: the tenor (the target domain) and the vehicle (the source domain). The former is the thing described---the subject of a metaphor, and the latter is a means that describes the thing. In reality, metaphors surround us because what we compare with is from nature. We live in nature, seeing, feeling, touching, and experiencing things therein. We express ideas and thoughts via metaphors or similitudes. For example, how can I best express gratitude to my mother other than through a metaphor? I can say from my heart that she is heaven, sea, soft wind, and earth. What my mother means to me is ineffable, so I use certain metaphorical images to express my thinking. Metaphors are evasive to some degree, and no one can understand fully what is expressed in them. As such, the power of a metaphor lies in its freedom that defies any fix of the meaning. 

 

New blood as a metaphor

"New blood" may be understood as a metaphor for the vibrant activity that strengthens the community and organization. While a person's flesh and bones look like remaining the same though undergoing weakness and changes, red cells, which take up almost all the blood cells, are made every second with about 2 million new red cells. In 8 weeks, there will be new blood cells. According to the source, "Blood carries oxygen, carbon dioxide, nutrients, waste products, cells, and hormones. It is part of the circulatory system that includes the heart and blood vessels." Without newly made blood cells, the body will not maintain its system. Likewise, our organizations and communities will be debilitated and gone forever if we do not have robust cells. In an emergency, we need to receive new blood from others. But in a normal situation, blood needs reproduction in the bone marrow. This means bones must be strong. Then, suddenly, we realize our body is a holistic, interdependent organism. For a healthy community, there are many things to consider. See the three types of blood cells: red blood cells, white blood cells, and platelets. 

• Red blood cells (erythrocytes) carry oxygen to all cells in the body. The oxygen is carried to cells on a protein in red blood cells (called hemoglobin). Hemoglobin is what makes the blood red. It also carries carbon dioxide away from cells so that it can be exhaled by the lungs. Almost all of the cells in the blood are red blood cells.
• White blood cells (leukocytes) are an important part of the immune system. They fight infection by defending the body against bacteria, viruses, and other germs. Most of the body’s white blood cells are outside the blood, and in other tissues of the body. Normally, there are very few white blood cells in the blood.
• Platelets (thrombocytes) make the blood clot and help stop bleeding. When a blood vessel is damaged, platelets travel to the area and clump together (the source).

Red cells do life-sustaining activities, which are essential to human bodies and to all organizations. White cells perform life-defending activities, which are also indispensable. Platelets function as life-saving agents in emergencies. Likewise, we must check that we have this function in our organizations.

Definitions of Wisdom

I found a good definition of wisdom in James Crenshaw's book, Old Testament Wisdom, third ed. WJKP, 2010.

"It follows that wisdom is the reasoned search for specific ways to assure wellbeing and the implementation of those discoveries in daily existence. Wisdom addresses natural, human, and theological dimensions of reality, and constitutes an attitude toward life, a living tradition, and a literary corpus" (p. 16).

"The reasoned search for specific ways to ensure personal well-being in everyday life, to make sense of extreme adversity and vexing anomalies, and to transmit this hard-earned knowledge so that successive generations will embody it---wisdom---is universal" (p. 4).

"The goal of wisdom was the formation of character and to make sense of life's anomalies" (p. 4).

"Wisdom is a particular attitude toward reality, a worldview" (p. 11).

"The conclusion reached from this multifaceted approach to defining wisdom is that formally, wisdom consists of proverbial sentence or instruction, debate, intellectual reflection; thematically, wisdom comprises self-evident intuitions about mastering life for human betterment, gropings after life's secrets with regard to innocent suffering, grappling with finitude, and quest for truth concealed in the created order and manifested in a feminine persona" (p. 12).

Human stupidity

"The more comfortable we become with being stupid, the deeper we will wade into the unknown and the more likely we are to make big discoveries." --from "The importance of stupidity in scientific research" (Martin A. Schwartz).

Whatever we do, study or not, we must have an attitude of humility. Arrogant people do not learn anything. 

In fact, the reality of who we are is this: The more we know, the more we feel stupid because we are not capable of knowing everything we wish to know. We must acknowledge our stupidity.   

Laozi says: "Knowing not to know is the best" (Dao De Jing 71).

Righteousness and justice (Amos 5:24): Poetic Imagination

[Courtesy of FreeBibleImages.org]

"But let justice roll down like waters, and righteousness like an ever-flowing stream" (Amos 5:24).

Tzedakah (צְדָקָה) means "righteousness." This word deals with "relational" or "interpersonal" characters. In the HB, God's righteousness is one of the most important themes. Mishpat (מִשְׁפָּט) means "fairness" or "justice" in human lives, especially in matters of social justice. This word connotes judgment in a legal claim. Other judgment-related Hebrew words are shapat, din, or riv.

In sum, tzedakah denotes relationships, righteousness being the condition of who one is, as God is righteous and just. That is, how we relate to one another and to God. But mishpat refers to the need for balance, equilibrium, equity, or fairness. So righteousness is indeed the source of justice. There is no justice without righteousness.

In Amos 5:24, Amos uses his poetic imagination to challenge Israelites to live with justice and righteousness. Justice must run like waters and righteousness like an ever-flowing stream. Justice roars loudly. God does not want festivals, burnt offerings, or noisy music. God wants to hear a big sound of justice rolling like a river. "Waters" symbolizes the vibrant, dynamic power of justice, especially economic justice for all.

Then, the prophet gives us another poetic image of the stream and relates it to righteousness. A stream lies in the lowest valley and flows steadily and quietly. And the source of a stream is rain from above. This image of a stream means that we must be humble before God and others because who we are is possible because of God's grace. In this regard, righteousness is a relational language that seeks God's way in everyday life as in a never-drying stream.

Wisdom reading notes

I finished Qohelet. This is the final reading note. I read all three wisdom books, producing 27 reading notes. This summer I did not expect to study wisdom literature though I wanted it long ago. I follow the inclination of my heart and do my best. My wisdom is I do what I can.

Qohelet confronts Proverbs

The view of "you reap what you sow" in Proverbs is not upheld by Qohelet, who is thoroughly realistic in his view of the world and humanity, saying that "the same fate awaits everyone" (Eccl 9:3). See what Qohelet says in Eccl 9:2-3:

Everything is the same for everyone. The same fate awaits the righteous and the wicked, the good and the bad, the pure and the impure, those who sacrifice and those who don’t sacrifice. The good person is like the wrongdoer; the same holds for those who make solemn pledges and those who are afraid to swear. This is the sad thing about all that happens under the sun: the same fate awaits everyone. Moreover, the human heart is full of evil; people’s minds are full of madness while they are alive, and afterward they die (Common English Bible).

"There is nothing better than to eat and drink and find enjoyment in their toil" (Eccl 3:12)

I like Qohelet because there is no doctrine whatsoever.

Qohelet is not a doctrinal book. While humans need true wisdom, there is no push for one kind of theology. Even with God-talk in the book, there is no traditional theology either. There is a deep critical reflection on humanity in a seemingly nonsensible world. People can read this book from nothing, without presuppositions about the ideal life or theology. 

No wisdom or knowledge, wealth, pleasure, achievements, or social status can give true happiness to one. Life is wind, and the same fate is for the wise and fool. People come and go away, not possessing anything after they die. They will be forgotten by those who come after them. 

Eccl 2:24 suggests that it is better to live simply than otherwise: "There is nothing better for mortals than to eat and drink and find enjoyment in their toil." Also, in 3:12-13: "I know that there is nothing better for them than to be happy and enjoy themselves as long as they live; moreover, it is God’s gift that all should eat and drink and take pleasure in all their toil."

People can live, honoring seasons in their lives (Eccl 3:1-8). "There is a time to be born and a time to die" (Eccl 3:2). It is so simple that humans are just like animals. They are from the dust and return to dust (Eccl 3:20). 

I appreciate Qoholet's candid observation of humanity as in Eccl 3:18-22. Here we see the lowly humans compared to animals, which is nothing wrong.  

3.18 I said to myself with regard to humans that God is testing them to show that they are but animals. 19 For the fate of humans and the fate of animals is the same; as one dies, so dies the other. They all have the same breath, and humans have no advantage over the animals, for all is vanity. 20 All go to one place, all are from the dust, and all turn to dust again. 21 Who knows whether the human spirit goes upward and the spirit of animals goes downward to the earth? 22 So I saw that there is nothing better than that all should enjoy their work, for that is their lot; who can bring them to see what will be after them? (NRSV Updated Edition).

 

"Hebel": Variations in the translation of Eccl 1:2

Hebel הֶבֶל means "vapor or breath," an important metaphor for something that is short-lived or ephemeral. This word in Eccl 1:2 is translated variously. What do you think is the best translation or how can you translate Eccl 1:2 in your way? More importantly, what is the meaning of "hebel" in Ecclesiastes? That is a matter of interpretation. See below a few examples of English translation:

NRSVue (NRSV updated edition):
Vanity of vanities, says the Teacher,
vanity of vanities! All is vanity.

NIV (New International Version):
“Meaningless! Meaningless!”
says the Teacher.
“Utterly meaningless!
Everything is meaningless.”

CEB (Common English Bible):
Perfectly pointless, says the Teacher, perfectly pointless.
Everything is pointless.

NASB (New American Standard Bible):  
“Futility of futilities,” says the Preacher,
“Futility of futilities! All is futility.”

CJB (Complete Jewish Bible):
Pointless! Pointless! — says Kohelet —
Utterly meaningless! Nothing matters!

Eccl 1:1-12 (hebel)

I just began to read Qohelet (Ecclesiastes) verse by verse. The first section of Eccl 1:2-11 sets the tone for the entire book, which concerns the nature of human life and its meaning or purpose. The question is, How can one live in a world of contrariness and ephemerality? One of the pivotal metaphors throughout the book is "hebel" (breath or vapor). The issue is not that we are a mere breath or vapor but how we interpret it as we live in a world of nonsense-like realities. "Vanity of vanities" does not convey the nuances of this word because the point is not so much on the complete futility of human life as on the short yet valuable life.

Let's go to Ecclesiastes

I will read Ecclesiastes verse by verse for the next couple of weeks. It has only 12 chapters; that is a huge relief. I came through 31 chapters of Proverbs and 42 chapters of Job. After Ecclesiastes, I will do lots of brainstorming on all three books of wisdom literature. Wisdom is my food these days. I will eat dozens of the reading notes that I produced.

I finished reading the Book of Job

Finally, I reached the last chapter 42 of the Book of Job. Why is the wisdom book so long? I am not a big fan of a long book with all the elaborate words. However, I love poetic expressions in the middle sections of the book and Job's authentic, persistent engagement with God without being swayed by his friends. Job's friends failed to minister to him, busy persuading him with words of empty theology. But God acknowledges Job and his case while not answering him about why he suffers. In the end, God seems to admit unwittingly that his experiment with Job was too cruel for any lesson.

Elihu appears on the scene

I took dizzy rollercoasters with Job and his three friends, going through 31 chapters of the Book of Job so far. While Job was consistently arguing for his innocence, his three buddies were preaching to him three different times with the same kind of tedious, judgmental sermon. They did not have pity on him, let alone their pastoral sensitivity or silence. Finally, in chapter 32, a young man, Elihu, appears suddenly on the scene and criticizes both Job and his friends. He is overconfident and dares to present his opinion/answer. He thinks he has the answer. I will see him going to argue for his case. Will he be successful? 

Handwritten notes (Job)

I am in chapter 24 of the Book of Job. It’s so helpful to make handwritten notes. I am just halfway on page 7. In the computer age, we tend to forget handwriting. When I read an important book, including scriptures, notetaking with a pencil or colored pen is crucial. It is material that I can touch and feel.

 

The Parable of Unjust Steward (Luke 16:1-8)

 



Luke 16:1 Then Jesus said to the disciples, "There was a rich man who had a manager, and charges were brought to him that this man was squandering his property. 2 So he summoned him and said to him, 'What is this that I hear about you? Give me an accounting of your management, because you cannot be my manager any longer.' 3 Then the manager said to himself, 'What will I do, now that my master is taking the position away from me? I am not strong enough to dig, and I am ashamed to beg. 4 I have decided what to do so that, when I am dismissed as manager, people may welcome me into their homes.' 5 So, summoning his master's debtors one by one, he asked the first, 'How much do you owe my master?' 6 He answered, 'A hundred jugs of olive oil.' He said to him, 'Take your bill, sit down quickly, and make it fifty.' 7 Then he asked another, 'And how much do you owe?' He replied, 'A hundred containers of wheat.' He said to him, 'Take your bill and make it eighty.' 8 And his master commended the dishonest manager because he had acted shrewdly; for the children of this age are more shrewd in dealing with their own generation than are the children of light (NRSV).

The parable of Unjust Steward is complex. How can we see the unjust manager? He probably practiced usury. He lent a lot of money to his customers (village people) with a very high-interest rate, which means they could not pay him back easily or fast. He takes the interest-difference amount in his pocket. This means he deceives both his master and his village people. As a result, his master's reputation was ruined due to his malpractice of business. His customers were also ruined due to this and perhaps cried for justice. Now the master heard about this and is going to fire him. Then, this manager does something shrewd to his customers by cutting the debt so that he may be welcomed into their homes when he is fired. Seeing this, his master commended his action not because of his dishonesty but because of his fixing the high-interest debt. As a result, his customers are happy along with his master whose reputation is recovered. Then, could the lesson of this parable be "Save yourself by saving others"? This manager saves himself by saving others.

Job's Suffering and Justice

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Job does not know why he suffers and argues that he is blameless. Even if he is not sinless or perfect, he does not deserve such excruciating suffering. He concludes that God must be cruel or impartial because "He destroys both the blameless and the wicked" (Job 9:22). So, he feels nothing and laments: "If I am wicked, woe to me! If I am righteous, I cannot lift up my head, for I am filled with disgrace and look upon my affliction. Bold as a lion you hunt me; you repeat your exploits against me" (Job 10:15-16).

Job operates within the traditional theology of reward and punishment and struggles to understand his innocent suffering. In this view, the logic is "you reap what you sow." But he challenges this traditional wisdom because it does not work for him. In later chapters, he even points out that his friends are not faultless and the wicked are at ease (Job 12:6; 13:7-12). He persistently argues that he is blameless and does not deserve all-loss calamity, including his unbearable suffering. He knows that normative wisdom failed in his eyes. He must live and deal with the traditional worldview. Worse, no one heard him. Even God is silent. His three friends keep saying: "You have sinned; you deserve punishment; repent; then you will prosper again." Traditional theology intoxicated his friends. They don't listen to him at all. They speak all the time. Job is even more despondent and dejected.

The alternative worldview may help Job understand his misery better. That is, anyone falls victim to anything under heaven. Tragedy may happen anywhere to anyone. In that regard, heaven and earth are merciless and impartial. In the case of Job, suffering or misfortune is caused not necessarily by God's action or due to sin. As the sun shines on all, and as the storm hits anyone, things may happen to anyone (c.f., Matt 5:45; Dao De Jing 5).

As we approach the end of the Book of Job, God appears finally and speaks to Job. But he still does not answer Job why he suffers. Perhaps the only good news is that God is there with him.

*See my article about Job 

JOB 9:15-22 (NRSVue):

9:15 Though I am innocent, I cannot answer him;
I must appeal to my accuser for my right.
16 If I summoned him and he answered me,
I do not believe that he would listen to my voice.
17 For he crushes me with a tempest
and multiplies my wounds without cause;
18 he will not let me get my breath
but fills me with bitterness.
19 If it is a contest of strength, he is the strong one!
If it is a matter of justice, who can summon him?
20 Though I am innocent, my own mouth would condemn me;
though I am blameless, he would prove me perverse.
21 I am blameless; I do not know myself;
I loathe my life.
22 It is all one; therefore I say, ‘He destroys both the blameless and the wicked.’

One Year Anniversary of Promotion

I just realized that it has been one year since my promotion to full professor last year. My body and spirit go well hand in hand. I pray that I will maintain speed and quality in my teaching and research. I am that I am. I will be that I will be.

Power of note (Proverbs)

The Book of Proverbs feeds my imagination. Just finished reading all 31 chapters with notes. Here is my first-page note to which I will come back. Close reading is the beginning of biblical interpretation. Tomorrow I will move on to the Book of Job.