Law and Wisdom from Ben Sira to Paul: A Tradition Historical Enquiry into the Relation of Law, Wisdom, and Ethics (WUNT)

Wissenschaftliche Untersuchungen zum Neuen Testament • 2. Reine Begriindet von Joachim Jeremias und O t t o Michel Herau...

Author: Eckhard J. Schnabel

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Wissenschaftliche Untersuchungen zum Neuen Testament • 2. Reine Begriindet von Joachim Jeremias und O t t o Michel Herausgegeben von Martin Hengel und Otfried Hofius

16

Law and Wisdom from Ben Sira to Paul A Tradition Historical Enquiry into the Relation of Law, Wisdom, and Ethics

by

Eckhard J. Schnabel

ARTIBUS

„ , M•"8-0-

J. C. B. Mohr (Paul Siebeck) Tiibingen 1985

ClP-Kurztitelaufnahme

der Deutschen

BMiothek

Schnabel, Eckhard J.: Law and wisdom from Ben Sira to Paul: a tradition historical enquiry into the relation of law, wisdom, and ethics / by Eckhard J. Schnabel. Tubingen: Mohr, 1985. (Wissenschaftliche Untersuchungen zum Neuen Testament: Reihe 2; 16) ISBN 3-16-144896-0 ISSN 0340-9570 N E : Wissenschaftliche Untersuchungen zum Neuen Testament / 02

© J . C . B . M o h r (Paul Siebeck) Tubingen 1985. - AJIe Rechte vorbehaiten. / All rights reserved. Printed in Germany, - Typeset by Sam Boyd Enterprise, Singapore; printed by GuldcDruck G m b H , Tubingen; bound by Heinrich Koch KG, Tubingen.

To Barbara

Preface

It is a generally a c k n o w l e d g e d fact b o t h a m o n g O l d T e s t a m e n t scholars a n d N e w T e s t a m e n t s c h o l a r s , as well as a m o n g e x p e r t s in t h e l i t e r a t u r e of early a n d later J u d a i s m , t h a t t h e c o r r e l a t i o n of law a n d w i s d o m is of p a r a m o u n t i m p o r t a n c e for J e w i s h a n d Chris tian t h e o l o g y a n d e t h i c s . I t is t h e r e f o r e all t h e m o r e surprising t h a t this c o r r e l a t i o n has never b e e n t h e subject of a major m o n o g r a p h . T h e r e a r e o n l y a h a n d f u l of articles w h i c h c o r r e l a t e law a n d wis d o m a t least in t h e t i t l e : K . H r u b y ( 1 9 6 7 ) , A . R . v o n S a u e r ( 1 9 7 2 ) , E. Z e n g e r ( 1 9 7 3 ) , J . M a r b o c k ( 1 9 7 6 ) , G . T . S h e p p a r d ( 1 9 7 8 ) . T h e s t u d y of J . B l e n k i n s o p p o n w i s d o m a n d law in t h e O l d T e s t a m e n t ( 1 9 8 3 ) is r a t h e r brief a n d gives b u t l i m i t e d r e m a r k s o n this cor relation. T h e p r e s e n t s t u d y was w r i t t e n t o fill this a p p a r e n t gap a n d to m a k e a c o n t r i b u t i o n t o t h e investigation of t h e t h e o l o g y of early J u d a i s m a n d early C h r i s t i a n i t y , focusing o n t h e c o r r e l a t i o n of l a w a n d w i s d o m in B e n Sira, in o t h e r early J e w i s h d o c u m e n t s includ ing Q u m r a n , a n d in t h e t h i n k i n g of Paul t h e A p o s d e . T h i s b o o k is a revised a n d a b r i d g e d version of m y P h . D . thesis w h i c h was s u b m i t t e d t o t h e University of A b e r d e e n in A u g u s t 1 9 8 3 . 1 a m i n d e b t e d t o m y supervisor. Professor R o b i n S. B a r b o u r , for his c o n s t a n t e n c o u r a g e m e n t , a n d t o Professors I . H o w a r d Marshall a n d William J o h n s t o n e w h o r e a d various p a r t s of t h e m a n u s c r i p t a n d m a d e helpful c o m m e n t s . M y t h a n k s go also t o Professor M a t t h e w Black of S t . A n d r e w s w h o a c t e d as e x t e r n a l r e a d e r of t h e original thesis for his suggestions. N a t u r a l l y t h e usual caveats against guilt b y association a p p l y . I w o u l d also like t o t h a n k several friends: D r . Helge S t a d e l m a n n for his r e l e v a n t sug gestions in c o n n e c t i o n w i t h his o w n w o r k o n t h e J e w i s h w i s d o m t r a d i t i o n w h i c h finally led m e t o m y d i s s e r t a t i o n t o p i c , a n d D r . H e n r y L a z e n b y , H a n s B a y e r , a n d B o b Y a r b r o u g h for s u c c e e d i n g n o w a n d t h e n in challenging m e to t r a n s c e n d t h e s p h e r e s of l a w a n d w i s d o m t h u s m a k i n g m y t i m e a t King's College even m o r e

VI

Preface

m e m o r a b l e . B. Y a r b r o u g h h e l p e d reading t h e p r o o f s . I also w o u l d like t o r e c o r d m y g r a t i t u d e t o t h e A r b e i t s k r e i s fiir evangelikale T h e o l o g i e (AfeT) of t h e D e u t s c h e Evangelische Allianz for its financial assistance d u r i n g t h e final year of r e s e a r c h , a n d for its c o n t r i b u t i o n of a s u b s t a n t i a l p r i n t i n g g r a n t . Finally, I wish t o express m y sincere t h a n k s t o Professor M a r t i n Hengel of T u b i n g e n for a c c e p t i n g this s t u d y for p u b l i c a t i o n in t h e W U N T series. M y wife was of invaluable h e l p in m a n y w a y s . S h e is c e r t a i n l y a t r u e e m b o d i m e n t of t h e d i c t u m of Ben Sira, t h e scribe a n d wise

m a n : iJ/u;n iiiajn ^sam

nry I'jp

r\->v}vr\ H B ' K

njp (Sir 36,24).

T h e d e d i c a t i o n of this s t u d y t o h e r r e q u i r e s t h e r e f o r e n o f u r t h e r c o m m e n t b u t r a t h e r an e x c l a m a t i o n m a r k . G r o s s b o t t w a r , J a n u a r y 1984

EJS

Contents

Preface

V VII

Contents Abbreviations

XI

Introduction

1

C h a p t e r O n e : B e n Sira's I d e n t i f i c a t i o n of W i s d o m a n d haw

8

§ 1 I n t r o d u c t o r y Survey

10

§ 2 Ben 2.1. 2.2. 2.3.

16 16 20 28

Sira's C o n c e p t of W i s d o m Wisdom and Creation Wisdom and Salvation-History Summary

§ 3 Ben Sira's C o n c e p t of L a w a n d t h e C o m m a n d m e n t s 3.1 T e r m i n o l o g y 3.2. Law and Creation 3.3. Law and Salvation-History 3.4. L a w a n d t h e Fear of t h e L o r d 3 . 5 . T h e F u n c t i o n of t h e L a w 3 . 6 . Motives of O b e d i e n c e 3 . 7 . H a l a k h a h in Sirach 3 . 8 . O l d T e s t a m e n t Q u o t a t i o n s a n d Allusions 3.9. Summary E x c u r s u s I: T h e I d e n t i t y a n d H i s t o r y of t h e S o p h e r i m

29 31 42 44 45 46 55 57 60 62 63

§ 4 Ben 4.1. 4.2. 4.3. 4.4. 4.5.

69 69 79 84 87 89

Sira's I d e n t i f i c a t i o n of L a w a n d W i s d o m T h e Exegetical E v i d e n c e T h e N a t u r e of t h e I d e n t i f i c a t i o n The Rationale behind the Identification T h e C o n s e q u e n c e s of t h e I d e n t i f i c a t i o n Conclusion

VIII

Contents

C h a p t e r T w o : W i s d o m a n d L a w in t h e I n t e r t e s t a m c n t a l Literature § 5 E a r h e r J e w i s h Writings from Palestine

93 95

5.1. Baruch 5 . 2 . T h e E t h i o p i c B o o k of E n o c h 5 . 3 . T h e Psalms of S o l o m o n

95 100 112

§ 6 Earlier J e w i s h Writings from A l e x a n d r i a 6 . 1 . T h e L e t t e r of Aristeas 6 . 2 . T h e T h i r d Sibylline O r a c l e 6 . 3 . T h e W i s d o m of S o l o m o n

119 119 124 129

§ 7 L a t e r J e w i s h Writings f r o m t h e First C e n t u r y A . D . 7 . 1 . T h e F o u r t h B o o k of M a c c a b e e s 7.2. T h e F o u r t h B o o k of E z r a 7 . 3 . T h e A p o c a l y p s e of B a r u c h

134 134 138 152

§ 8 Conclusion

162

C h a p t e r T h r e e : L a w a n d W i s d o m in t h e D e a d Sea Scrolls

166

§ 9 Introduction

166

§ 1 0 L a w a n d C o m m a n d m e n t s : T h e Rule of Life 1 0 . 1 . T h e Significance a n d R o l e of t h e L a w 10.2. Terminology 1 0 . 3 . T h e C o n c e p t of R e v e l a t i o n 10.4. The Law and the Covenant 10.5. The Law and the Creator 1 0 . 6 . T h e S t u d y of t h e L a w 1 0 . 7 . T h e H a l a k h a h of t h e C o m m u n i t y 1 0 . 8 . T h e F u n c t i o n of t h e L a w a n d Motives of O b e d i e n c e E x c u r s u s I I : Q u m r a n , t h e Law, a n d Legalism

169 169 171 172 174 178 181 183

§ 11 W i s d o m : U n i v e r s a l - S y s t e m a t i c B l u e p r i n t for C r e a t i o n and Salvation 1 1 . 1 . T h e Significance of t h e S a p i e n t i a l T r a d i t i o n 11.2. Terms and Genres 11.3. Wisdom, God, and Creation 11.4. Wisdom, Revelation, and t h e Covenant 11.5. Wisdom and Teaching 1 1 . 6 . C o n d u c t a n d Ethics

187 188 190 190 195 199 201 203 204

Contents

§ 12 L a w a n d W i s d o m 1 2 . L Exegetical Evidence 1 2 . 2 . T h e N a t u r e of t h e I d e n t i f i c a t i o n 12.3. Summary

IX

206 207 221 225

C h a p t e r F o u r : W i s d o m a n d L a w in P a u l i n e C h r i s t o l o g y a n d Ethics

227

§ 13 Introduction 1 3 . 1 . T h e C o n c e p t u a l Heritage of Paul 1 3 . 2 . Paul a n d t h e C o r r e l a t i o n of L a w a n d W i s d o m 13.3. Methodological Considerations

227 227 232 234

§ 1 4 Christ 14.1. 14.2. 14.3.

236 237 240 260

and Wisdom W i s d o m C h r i s t o l o g y in R e c e n t R e s e a r c h Exegetical-Conceptual Evidence Theological-Hermeneutical Evidence

§ 1 5 Christ a n d t h e L a w 1 5 . 1 . Christ a n d T o r a h in R e c e n t R e s e a r c h 15.2. Exegetical Evidence 15.3. Theological Evaluation 1 5 . 4 . C o n c l u s i o n : W i s d o m a n d L a w in Paul's Christology

264 264 271 292

§ 1 6 T h e C h r i s t i a n Way of Life 16.1. Foundational Motivations 1 6 . 2 . Binding N o r m s : T h e L a w A s p e c t 1 6 . 3 . G u i d i n g Criteria: T h e W i s d o m A s p e c t 1 6 . 4 . C o n c l u s i o n : N o r m a t i v i t y a n d W i s d o m in Paul's E t h i c

299 301 310 323

298

338

C h a p t e r Five: C o n c l u s i o n s

343

Select B i b l i o g r a p h y

351

I n d e x of Passages

379

I n d e x of A u t h o r s

413

I n d e x of S u b j e c t s

421

Abbreviations

1. Books

of the

Bible

Gen, Ex, Lev, N u m , Deut, J o s h , Judg, Ru, l,2Sara, l,2Kgs, l,2Chr, Ezr, N e h , Esth, J o b , Ps, Prov, Qoh, Cant, Is, Jer, Lam, Ez, Dan, Hos, J o e l , A m , Obad, J o n , Mic, Nah, Hab, Zeph, Hag, Zech, Mai. Mt, Mk, Lk, J o h , Acts, R o m , l,2Cor, Gal, Eph, Phil, Col, l,2Thess, l , 2 T i m , P h l m , H e b , J a s , l,2Pet, 1,2,3John, Jude, Rev.

2. Apocrypha

and

Tit,

Pseudepigrapha

AntBibl, ApcBar, Aristob, AssMos, Bar, En(eth), En(hebr), EpArist, 4 Ezr, JosAs, J u b , Judt, l,2,3,4Macc, PsSal, Ps(syr), SapSal, Sib, Sir, TestXIIPatr (TReu,TSim, TLev, etc.).

3. Dead Sea Scrolls

(Qumran)

CD, IQS, IQSa, I Q S b , IQM, I Q H , IQpHab, IQDireMoshe ( 2 2 ) , 4QOrda-c ( 1 5 9 , 5 1 3 , 5 1 4 ) , 4 Q p I s a - e ( 1 6 1 - 1 6 5 ) , 4QpNah ( 1 6 9 ) , 4QpPsa ( 1 7 1 ) , 4QFlor (1 74), 4QTestim ( 1 7 5 ) , 4QBcr ( 2 8 6 ) , 4QDibHama-c ( 5 0 4 - 5 0 6 ) , 4QPrFetesa-jiavo(; 0 o 0 t ' a ? , v . l 8 ) , a n d

72 Cf. H. Stadelmann, o . c , pp.92ff. passim. 73 Cf. the statement of L.G. Perdue, Wisdom and Cult, p.191 that "in a perusal of this eulogy, Sirach may be seen most certainly as a loyalist t o the priestly institution of the post-exilic cult, and especially to the office of the high priest". Cf. also H. Stadelmann, o . c , pp.46f. 74 i.Uasfec)i.eT, Gottesfurcht bei Jesus Sirach, AnBibl 3 0 , 1967, p . 1 9 8 . 75 Cf. J . Haspecker, o . c , p p . 9 3 , 9 8 , 1 4 1 , I 8 7 regarding Sir 1,1-10; 4 , 1 6 - 1 9 ; 6,18-37; 50,27-29. 76 Cf. the review of R. Murphy in Bib 4 9 ( 1 9 6 8 ) 121 and the remarks by G.von Rad, Wisdom, p . 2 4 2 and J. Marbock, Weisheit, p p . 1 6 , 2 2 , 1 1 7 f . , l 32f. 77 O. Rickenbacher, Weisheitsperikopen, f.12. Ci. }.iiasêckev, Gottesfurcht, w h o states in his conclusion: "Es wird von Sirach ein sehr intensives und lebendiges personales Verhaltnis zu Gott vom Gottesfiirchtigen verlangt bzw. vorausgesetzt". On the relation between wisdom and the fear of the Lord in Sir see also M. Lohr, Bildung, pp.25-48. 78 We read "fear" Weisheit, 1906, O. Rickenbacher, 79 Cf. M. Lohr, o . c ,

(G miniscules, S) instead of "love" (G), following R. Smend, p.9; J. Haspecker, o.c, pp.51-53; J. Marbock, Weisheit, p . 2 1 ; o . c , p.lO; G.Sauer, in JSHRZ III/5 ( 1 9 8 1 ) 5 0 7 . pp.27-32.

Wisdom and Salvation-History

25

t h e r o o t of w i s d o m ( p t f a oocpiaq/nnon ^'w:^'^, v . 2 0 ) . T h e fear of t h e L o r d "is w i s d o m a n d i n s t r u c t i o n " ( v . 2 7 ) . In 6 , 3 6 H (= 6 , 3 7 G ) « l t h e fear of t h e L o r d is again p r e s e n t e d as a c o n d i t i o n a n d p r e r e q u i s i t e for w i s d o m a n d i n s t r u c t i o n (see also 1 5 , 1 - 2 ; 3 2 , 1 4 - 1 6 ; 39,6; 4 3 , 3 3 ; 50,28-29). W i s d o m a n d t h e fear of t h e L o r d are f u r t h e r closely r e l a t e d w i t h e a c h o t h e r b y t h e fact t h a t t h e y share t h e s a m e fruits: glory (cf. 1,11 w i t h 4 , 1 3 ; 2 4 , 1 6 - 1 7 ) , j o y a n d gladness (cf. 1,11-12 w i t h 4 , 1 2 ; 6 , 2 8 ) , h o n o u r (cf. 1,13 w i t h 6 , 2 9 ; 2 4 , 1 6 ) , a n d l e n g t h of days (cf. 1,12 w i t h 1,20). B o t h w i s d o m a n d t h e fear of t h e L o r d k e e p f r o m sin ( 1 , 2 1 ; 2 4 , 2 2 ) . 2.2.5. The fruit of wisdom. T h e w a y in w h i c h Ben Sira de scribes t h e g r o w t h a n d t h e fruit of w i s d o m equally stresses t h e close r e l a t i o n s h i p b e t w e e n his c o n c e p t of w i s d o m a n d t h e r e a l m of Israel's faith a n d history*^. T h e first fruit of w i s d o m w h i c h B e n Sira m e n t i o n s is otb\u/eipTJvr^ ( 1 , 1 8 ) * ^ , a n i m p o r t a n t t h e o l o g i c a l t e r m in t h e O T . " P e a c e " is o f t e n seen as G o d ' s gift t o his people*"*. T h e n o t i o n t h a t shalom is a r e s u l t of w i s d o m can a l r e a d y b e f o u n d in Prov 3 , 2 . 1 7 (cf. 1 2 , 2 0 ) . " G o o d h e a l t h " (Sir 1,18b) a n d " l e n g t h of d a y s " ( 1 , 2 0 ) are f u r t h e r results of w i s d o m . B e n Sira p o i n t s o u t e l s e w h e r e t h a t g o o d h e a l t h is from t h e L o r d ( 2 8 , 3 ; cf. 3 8 , 2 . 1 4 G ) . In t h e O T " l e n g t h of d a y s " (••in' TTK, O ' D ' n 3 T , L X X iiaKporijiepevaiq) is G o d ' s gift a n d r e w a r d for faithfulness' t o his c o m m a n d e m e n t s ( D e u t 4 , 4 0 ; 5 , 3 3 ; 6 , 2 ; 1 1 , 8 - 9 . 1 8 - 2 1 ; 3 2 , 4 7 ) . I n 4 , 1 2 T I S T " g o o d will, favour w i t h G o d " (as s u b j e c t ) is d e s c r i b e d as a f u r t h e r fruit of w i s d o m . This t e r m w h i c h is q u i t e c o m m o n in Sir*' is u s e d as an e q u i v a l e n t for

80 81 82 83

Thus the reconstruction of H ( 2 Q 1 8 ) by F. Vattioni, Ecclesiastico, 1 9 6 8 , p.7. On this verse see J. Haspecker, o.c, pp.60-64,130f. It seems that this theme has never been discussed previously in detail. O. Rickenbacher, Weisheitsperikopen, p.13 follows R. Smend, hesitatingly, in tak ing the fear of the Lord as subject. However, it is at least equally plausible to take wisdom as subject: both w . 1 8 . 2 0 closely relate wisdom and the fear of the Lord with wisdom clearly being the subject in v.20b. Both verses might contain the same imagery of the tree since aTeipavo 1 3 T ) i n v.3a. Thus it is plausible to take this as a reference t o the Mosaic law as well. The fourth parallel term is again m m in 33,3bH. - In 4 1 , 4 we have the expression ( ]l)"''?y m i D which corresponds with the Jlia • ' ' p i n , the fixed order of God with regard to d e a t h l 3 5 . Thus, m i f l here refers to God's order of creation. - I n 4 1 , 8 the term jl'Vy m i n is repeated, n o w referring to the Mosaic law 13 6. g g ^ gira laments about the wicked and worthless men w h o have "forsaken" ( a i y ) the law. In the OT aTJ?i» used 60 times for people w h o forsake God, hiscovenant, or his c o m m a n d m e n t s ! 37 . 42,1-8 Ben Sira lists things one should not be ashamed of, or bad habits and abuses from which o n e should abstain. This list is preceded by the reference to the constitutional foundation of the Jewish state.

128 Cf. R. Smend, Weisheit, p . I 3 9 ; J. Haspecker, Gottesfurcht, pp.I40f., 3 2 9 ; J. Marbock, Weisheit, p.89; idem, "Gesetz", BZ 20 (1976) 10. 129 Cf. the later technical usage of ^ ^ , especially in Rabbinic texts. 130 Cf. J.G. Snaith, Ecclesiasticus, p p . l 5 7 f . ; Box/Oesterly, APOT 1 ( 1 9 1 3 ) 4 2 7 ; J . Haspecker, o.c, p p . 2 2 5 , 2 2 7 , 2 6 6 n . 4 8 . Contra G. Sauer, JSHRZ 111/5 ( 1 9 8 1 ) 5 8 4 w h o translates with "Wcisung". 131 Following Box/Oesterley, o . c , p . 4 2 7 . 132 This view is shared by T. Middendorp, Stellung, 1 9 7 3 , p. 163. 133 The phrase n T i n l a i y / m s a •^^W is very prominent in the OT ( 5 0 x in Deut, 2 1 x i n Ps 1 1 9 ) . C f . G . Sauer, mTHATZ (1976) 9 8 5 . 134 H B has m m 1 S 1 J ( c f . Ps 105,45; 119,34; Prov 28,7; TSa with n i S a is used in Ps 7 8 , 7 ; 1 1 9 , 1 1 5 ; see also Ps 1 1 9 , 2 . 2 2 . 3 3 . 5 6 . 6 9 . 1 1 0 . 1 2 9 . 1 4 5 ) . H*- has probably m m naiU?: see the reconstruction by E. Vanttioni, Ecclesiastico, p.l 73. Since H ^ h a s 1 I Z 7 D J / 1 u ; B a l a u ; three times (v.22a.c.23a) the reading of H E ( 1 X 1 J 1 U ? S 3 ) should be dismissed. 135 On this meaning of p i n see G. Liedke, in THAT m m with eOSoKia viiiarov. 136 See also T. Middendorp, SfWiung, p . 1 6 3 . 137 See H . P . Stiihh, in r / / / i r 2 ( 1 9 7 6 ) 2 5 1 . 138 See G. Liedke, in r//y4r 1 ( 1 9 7 1 ) 6 3 0 - 6 3 2 .

1 ( 1 9 7 1 ) 629f. G translates

Term ino logy

^^

the T o r a h l 3 9 . . i n 45,5 Ben Sira emphasizes that God gave t o Moses the command ment ( m s a ) , the law of life and discernment (71213111 •''''n m i n ) in order that he might teach ( 7 a b ) Jacob his statues ( D ' p n ) , Israel his testimonies ( m i y ) and decrees (D'>DSU;a)- This comprehensive enumeration of legal terms, together with the context (the description o f Moses in the laus patrum), prove that 45,5 is another reference t o the Mosaic Torah given at S i n a i ' 4 0 . . 49,4 has the same phrase as 41,8b: ]1'''?j; m m a t 57-In the context the kings of Judah are accused of hav ing forsaken the "law o f the Most High". Considering the OT context of similar or identical accusations, m m here must refer to the Mosaic law as w e l l ' ^ l .

T h u s , of t h e 12 o c c u r r e n c e s of m m in Sirach, ll'"*^ refer t o t h e T o r a h , t h e lex revelata, t h e c o n s t i t u t i o n a l a n d spiritual basis of Israel's h f e . T h e i d e n t i f i c a t i o n of m m w i t h n i s a , a ' p n , n n j / , a n d o'DSiffa referring t o t h e Mosaic l a w m a k e s it plausible t o t a k e t h e o t h e r o c c u r r e n c e s of ' l a w ' as references t o t h e Mosaic T o r a h as well'"*^. We have t o reject O . R i c k e n b a c h e r ' s s t a t e m e n t t h a t w i t h t h e e x c e p t i o n of 2 4 , 2 3 t h e r e is n o r e a s o n , " d i e B e d e u t u n g a u f e i n e erst a m Sinai e r g a n g e n e T o r a h einzuengen"''**. T h e fact t h a t t h e 12 o c c u r r e n c e s of m m in Prov d o n o t refer t o G o d ' s l a w in m o s t cases is n o p r o o f t h a t t h e same h o l d s t r u e for Ben Sira's w i s d o m b o o k . I n Prov m m is o f t e n c o n s t r u c t e d w i t h a genitive i n d i c a t i n g t h e s o u r c e of i n s t r u c t i o n , w h i c h o f t e n is t h e w i s d o m t e a c h e r o r t h e father (cf. Prov 1,8; 3,1 ; 4 , 2 ; 6 , 2 0 . 2 3 ; 7 , 2 ; 31,26). In Sir, h o w e v e r , we have four times t h e p h r a s e V^V m m ( 4 1 , 4 . 8 ; 4 2 , 2 ; 4 9 , 4 ) , four times t h e c o r r e l a t i o n of l a w a n d t h e fear of t h e L o r d ( 1 5 , 1 ; 3 2 , 1 5 ; 3 3 , 2 . 3 ) , a n d o n e r e f e r e n c e t o t h e Sinaitic revelation of t h e Mosaic l a w ( 4 5 , 5 ) . T h e references t o m m i n 3 2 , 1 7 b . l 8 b . 2 3 a are h n k e d w i t h t h e n a n b u t also w i t h t h e

139 Cf. T. Middendorp, o.c, p. 1 6 3 ; J.G. Snaith, Ecclesiasticus, p.203; G. Sauer, in JSHRZ 111/5 (1981) 6 0 8 . 140 Cf. R. Smend, Weisheit, p . 4 2 8 , J. Haspecker, Gottesfurcht, p . l 5 3 n.65;J. Marbock, "Der schriftgelehrte Weise", BETL 51 (1979) 3 0 2 w h o acknowledges the fact that 4 5 , 5 refers t o the Mosaic legislation, i.e. to the Sinaitic Torah, and not to sapiential instruction. 141 Cf. T. Middendorp, SteUung, p.l 6 3 . 142 The exception is 4 1 , 1 where the fixed order of creation is referred t o . 143 Cf. T. Middendorp, o . c , p p . 1 6 2 - 1 6 4 . See further infra. 144 O. Rickenbacher, Weisheitsperikopen, p . 8 8 . His alternative view of the meaning of b w in Sirach ("die Torah kann von der Schopfung an begonnen haben", ibid.) is totally speculative. His explanation that even in 2 4 , 2 3 nothing indicates "dafi nicht auch die Torah schon von Angang der Welt und der Menschen an da war" (p.89) is simply an argumentum e silentio.

34

Ben Sira's Concept

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Commandments

fear of t h e L o r d ( v . l 6 ) , w i t h t h e k e e p i n g of t h e c o m m a n d m e n t s ( v . l 8 b H ^ ' " ' ^ . 2 2 a ) , and with trusting the Lord (v.22b). (2) Mizvah. B e n Sira uses t h e t e r m m s i a l O t i m e s : 6 , 3 6 b ; 1 0 , 19d; 15,15a; 32(35),18b.22b.d; 37,12b; 44,20a; 45,5c.l7a. Ex c e p t in 3 2 , 1 8 b . 2 2 d ; 4 4 , 2 0 , msTo sg. is t r a n s l a t e d w i t h evro'Kai pi'4'.

In t h e O T , especially in D e u t , m s a is u s e d as t h e d e s i g n a t i o n of a c o r p u s of d e c r e e s a n d c o m m a n d m e n t s , even as d e s i g n a t i o n of t h e law as a w h o l e : as c o m p r e h e n s i v e t e r m in c o n j u n c t i o n w i t h • ••pn a n d ni'oti^'a ( D e u t 5 , 3 1 ; 6 , 1 ; 7 , 1 1 ) , a n d in t h e f o r m u l a mran b:> ( D e u t 5 , 3 1 ; 6 , 2 5 ; 8 , 1 ; 1 1 , 8 . 2 2 ; cf. J o s h 2 2 , 3 . 5 ; 2Kgs 17,19.37; J e r 32,11). In the deuteronomistic a n d chronistic con t e x t m s a is o f t e n u s e d in s e q u e n c e s of t e r m s for law a n d c o m m a n d m e n t s w h i c h s y n o n y m o u s l y refer t o t h e w h o l e of, o r p a r t of, t h e l a w ' ^ . T h e e v i d e n c e in S i r a c h is as follows. In 6,36H (=6,37G) m x a is parallel to the "fear of the Lord". Ben Sira calls upon his readers to "study" or "meditate u p o n " ( 7 1 J T I ) the commandments of God. The term 7 1 i 7 1 = "murmelnd b e d e n k e n " ' * ' is used in 14,20 in connection with 7 1 0 3 n but is used in Josh 1,8; Ps 1,2 in connection with 7 m n . The fruit of this study of the law is insight and wisdom. - In 10,19 711 X ! 3 and the fear of the Lord are parallel again. Ben Sira states that those people are worthy of contempt w h o "transgress" ( y ) the commandments. In the OT "laj? is often used for the trangression of the T o r a h ' 4 8 . . 1 5 5 has 71 1 Jfa TQU? = "to keep the commandments", and parallels the phrase "to act according to God's pleasure ( ] 1 S T )"• Here 7 1 1 refers to the whole law as an expression of the way of life God approves'*^. - Following H""" and H E w e read in 3 2 , 1 8 b T l l S D Hp'' ( H ^ has I Q U ; ' ' ) " ^ which is parallel to T l T i n i n u ? ' in v . l 8 d , referring to the Mosaic law. It also corresponds with the fear of the Lord in v . I 6 . - In 32,22b.d we have again the phrase "IBU? m s n (HB;HBin has pi. m s a ) , correlating with n i l D T X : - in v.23a. - Ih 3 7 , 1 2 the phrase 7 1 1 X 0 T B B ' is repeated again and is linked in synonymous parallelism with the fear of the Lord. - 4 4 , 2 0 related that Abraham has "kept" ( T Q I Z ; ) the "commandments of the Most High" (TV'py m S Q ) , "entered into a covenant with him", and accepted circumcision as a mark of the covenant. If 71 I S a d o e s not refer to the Mosaic Torah h e r c ' ^ l jt certainly refers to the lex revelata. - In 46,5c

145 In 4 4 , 2 0 the Greek text has v6ixo D m ) . T h e ethical n o r m a t i v e n e s s of t h e l a w is also e v i d e n t in 3 5 , 1 - 7 w h e r e p r o p e r ethical b e h a v i o u r is p o r t r a y e d as spiritual sacrifice^"*'. B e n Sira s t a t e s t h a t o n e s h o u l d p r a c t i s e " w o r k s of l o v e " {avTattobiboiK X^-ptv, v . 2 ) ^ ' ' c a r r y o u t " c h a r i t y " ( ^ o t c o i ' iXerjpoavvr)u, a n d a v o i d w i c k e d n e s s a n d injustice ( v . 3 ) , " f o r all this (shall b e d o n e ) o n g r o u n d s of t h e c o m m a n d m e n t s " (xapti' Î'ToXrjc, V . 4 ) .

I n t h e s e c t i o n o n g o o d a n d b a d c o u n s e l l o r s ( 3 7 , 7 - 1 5 ) B e n Sira first lists u n r e l i a b l e c o u n s e l l o r s ( v . l l ) b e f o r e h e goes o n t o c o m m e n d c o n s u l t a t i o n w i t h a m a n w h o always fears t h e L o r d a n d w h o , as h e k n o w s , k e e p s t h e c o m m a n d m e n t s ( v . l 2 ) , i.e. w h o s e advice will b e in a c c o r d a n c e w i t h t h e l a w . In his d e s c r i p t i o n of t h e fate a n d t h e curses of t h e sinner ( 4 1 , 5 13) B e n Sira accuses t h e m p r i m a r i l y of having " f o r s a k e n ( a ' a n y a ) t h e l a w ( m m ) of t h e M o s t H i g h " (v.8). Similarly Ben Sira p o i n t s o u t t h a t e x c e p t D a v i d , H e z e k i a h , a n d J o s i a h all t h e kings of J u d a h a b a n d o n e d (afj?) the law of G o d .

T h e s e passages clearly s h o w t h a t B e n Sira r e g a r d e d t h e Mosaic law as n o r m of o n e ' s b e h a v i o u r w i t h regard t o all t h e ' w a y s ' of life. T o k e e p t h e l a w a n d t h e c o m m a n d m e n t s is t o c o m p l y w i t h G o d ' s will.

2 0 0 O n this passage see H. Stadelmann, Ben Sira, pp.93-99. 201 This term presupposes the Hebrew phrase O'lDH m'?''^:!. Cf. Box/Oesterley, APOT 1 ( 1 9 1 3 ) 4 3 7 ; H. Stadelmann, o.c, p.96 (who refers to 7,33 and 4 0 , 1 7 where T o n is translated in G b y x a p n ) . In later Rabbinic theology the "works of grace" ( D ' T O n n i ' j ' a j l ) included visits to the sick, the putting up of strangers, the equipping of poor brides and bridegrooms, the attendance o f weddings and funerals, the comforting of mourners, e t c . Cf. Strack/Billerbeck, Kommentar, 4, pp.559-510-, E. Stauffer, Art. "Ajandw", ThWNT 1 ( 1 9 3 3 ) 42-44; G. Bertram, Art. "eP70p", ThWNT 2 ( 1 9 3 5 ) 6 4 4 . 202 Charity (Hebr. H p l S ) was also part of the "good works" (D">aiU OÛ/ya)Cf. Strack/BiUerbeck, o.c, p p . 5 3 6 - 5 5 8 ; R. Bultmann, An."eK€r,iJLoavvr\", ThWNT 2 ( 1 9 3 5 ) 4 8 2 . Charity differs from the "works o f love" in that the former is dor»e with m o n e y whereas the latter can be performed both with m o n e y and with per sonal activity. Charity was directed only towards the poor and the living whereas the "works of love" could benefit the rich and the dead as well. Cf. Strack/Billerbeck, o . c , p . 5 3 6 with reference to tPea 4 , 1 9 .

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3.5.2. Source of wisdom. N u m e r o u s passages i n d i c a t e t h a t for B e n Sira t h e s t u d y a n d t h e iieeping of t h e law led to wisdom^*^^. C o m p a r e d w i t h t h e general f u n c t i o n of t h e l a w in the O T this is a new aspect. The following passages are relevant here. 1,26: "If you desire wisdom, keep the commandments, and the Lord will give it to y o u in abundance". 6,36: "Ponder the fear of the Most High and think upon his commandments continually; then he will give insight to your heart and in everything which you desire he will make y o u wise"204. I 5 _ l b : "He w h o observes the law will acquire her (i.e. wisdom)". 1 5 , 1 5 : "If you desire, y o u can keep the commandment, and it is insight (wisdom) to do his pleasure". 1 9 , 2 0 : "All wisdom (consists in) the fear of the Lord, and all wisdom in cludes the fulfilling of the l a w " 2 0 5 . 33,2-3: "He is not wise w h o hates the law, and he is tossed about like a ship in a storm206. A man of insight knows the word of the Lord, and for him the law is as reliable as the consultation of the lots207".

T h e s a p i e n t i a l i m p o r t a n c e of t h e T o r a h is m e n t i o n e d expressis verbis in t h e t w o references t o t h e Sinaitic r e v e l a t i o n of t h e law of Y a h w e h . G o d gave Israel via Moses " k n o w l e d g e a n d t h e l a w of l i f e " {i-nioT-qpiTiv Kai vonov f wive , 1 7 , 1 1 ) w h i c h is t h e " l a w of hfe and insight" ( n a i a m T\-\^T\|voiiov fwrj? Kai imaTTJnr](:, 4 5 , 5). T h u s , B e n Sira clearly s t a t e s t h a t o b e d i e n c e t o G o d ' s l a w a n d c o m m a n d m e n t s leads t o w i s d o m a n d is in itself t h e h a l l m a r k of true wisdom. 3.5.3. Measure of piety. Since t h e law c o n t a i n s t h e revealed will of G o d , o b e d i e n c e o t t h e law indicates o n e ' s p i e t y . F o r this r e a s o n B e n Sira l i n k e d t h e love for G o d a n d especially t h e fear of t h e L o r d very closely w i t h t h e k e e p i n g of t h e law. T h o s e w h o fear t h e L o r d a n d love h i m will s t e e p themselves in t h e law ( 2 , 1 6 ) . He

2 0 3 See already J . Haspecker, Gottesfurcht, 204 205 206 207

pp.330f.

On this passage see J . Haspecker, o.c, p p . l 3 0 f . On 1 9 , 2 0 . 2 4 s e e j . Haspecker, o . c , p p . 1 5 5 - 1 5 8 . 33,2b completed with H ^ m and H ^ (cf. G). See G. Sauer, JSHRZ III/5 ( 1 9 8 1 ) 5 8 5 . S8,5a completed with G d i^rf/iot axiri^ mordi; cjc ipdjTr]im brtXijjv. On this phrase see M. Lohr, Bildung, p.l 12 and H. Stadelmann, Ben Sira, pp.262-265 w h o points out that, at Ben Sira's time, the knowledge of the Torah had taken the place of the old oracle (lurim and thummim): "Gerade so zuverlassig, wie einst das unzweidcutige Losorakel dem Priester Auskunft uber Gottes Willen gab, erschliefit sich nun dem verstandigen Schriftforscher die Torah. Und wie einst eine gewisse Analogic zwischen priesterlichcm Wcissagen auf Grund des Loses und dem Offenbarungswort der Propheten bestand, so sind auch nun Lehrerkenntnis produzierende Schriftforschung und Prophetic zwar nicht identische, aber vergleichbare GroBen" (P.264).

I'he Function

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51

is w o r t h y of h o n o u r w h o fears t h e L o r d a n d k e e p s t h e c o m m a n d m e n t s ( 1 0 , 1 9 ; cf. 1 9 , 2 4 ) . N o t h i n g is p r e f e r a b l e or b e t t e r t h a n t o fear t h e L o r d a n d to k e e p his c o m m a n d m e n t s ( 2 3 , 2 7 ) . O b e d i e n c e t o t h e law i n d i c a t e s w h e t h e r a p e r s o n really loves t h e L o r d a n d fears h i m . 3.5.4. Rule for cult and jurisdiction. Ben Sira did n o t r e t a i n t h e c u l t u s qua lege j u s t i f y i n g all c u l t i c activities nomistically^^*. F o r h i m , c u l t i c a c t i v i t y is n o t t h e p r o d u c t of n o m i s m b u t essentially t h e m a n i f e s t a t i o n of t h e a t t i t u d e of o n e ' s h e a r t w h i c h is c h a r a c t e r i z e d b y a living p i e t y a n d b y a j u s t social c o n d u c t . H o w e v e r , t h e l a w is i m p o r t a n t n e v e r t h e l e s s : n o t as s u b s t a n t i a t i o n o r m o t i v a t i o n in t h e sense of n o m i s m b u t as r e g u l a t i o n of c u l t i c a c t i v i t y . Being priest a n d scribe it was n a t u r a l for Ben Sira t o a c c e p t t h e T o r a h as a u t h o r i t y also for this i m p o r t a n t area of J e w i s h life. Thus Ben Sira says in 7 , 3 1 ; "Glorify God and honour the priest and give (6o;), sacrifices of righteousness ( p i S I ' 0 2 T j ) and holy offerings T\Tiy^T\ldnap\r]v d7iu;ii)"209_ Xhe reference to the law implies the regulating normativeness of the law in all matters relating to the cult210.The list of offerings and contributions in v.31c.d is rather selective211 which proves that it is not meant as a legal, casuistic directive but indicates pars pro toto the specific regulative function of the Torah. For the priestly portion with regard to the trespass-offering one can compare Num 18,9, lor the heave-offering Num 1 8 , 1 1 , for the sacrifices Deut 1 8 , 3 , and for the holy offerings Num 1 8 , 1 9 2 1 2 .

In 3 5 , 6 - 7 Ben Sira c o n c l u d e s his d e s c r i p t i o n of p r o p e r e t h i c a l c o n d u c t as " s p i r i t u a l sacrifices" w i t h t h e w o r d s , " ' D o n o t a p p e a r w i t h e m p t y h a n d s in t h e p r e s e n c e of t h e L o r d ! ' F o r all this (shall b e d o n e ) o n g r o u n d s of t h e c o m m a n d m e n t " . A l t h o u g h t h e q u o t e in V . 6 (cf. E x 2 3 , 1 5 ; 3 4 , 2 0 ; D e u t 1 6 , 1 6 ; 2 6 , 1 - 4 ) is n o t m e a n t t o be a p p l i e d literally b u t is r e - i n t e r p r e t e d in a spiritualizing w a y ( " h e w h o e x h i b i t s t h e ethical a t t i t u d e s a n d c o n d u c t m e n t i o n e d in vv.

208 Contra this widely held opinion see the recent convincing discussion of H. Stadel mann, Ben Sira, 1 9 8 0 , pp.67,87ff. 209 On the textual evidence see H. Stadelmaim, Ben Sira, p.56. 2 1 0 Cf. J . Haspecker, Gottesfurcht, p . 3 0 4 ; O. Rickenbacher, Weisheitsperikopen, p.145; H. Stadelmann, o.c, p . 6 8 . 211 The list in 45,20c-21 b is even more selective. 212 Cf. H. Stadelmaim, o . c , p . 6 0 . On the priestly portions see generally I^v 5,14-26; Num 18,8-19; Deut 12,6-7.

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3-5 fulfills t h e c o m m a n d n o t t o a p p e a r e m p t y b e f o r e G o d " ) , it is nevertheless clear t h a t v.6 is n o t o n l y a skillfully used s u p p o r t for his (spiritualized) i n t e r p r e t a t i o n b u t is b e y o n d t h a t " e i n e d u r c h a u s p r a k t i s c h g e m e i n t e A u f f o r d e r u n g " ^ ' ^ . F o r Ben Sira t h e cult is in d e e d r e g u l a t e d b y the l a w . The Mosaic law is f u r t h e r t h e a u t h o r i t a t i v e a n d regulative basis of j u r i s d i c t i o n . T h i s is e x p l i c i t l y m e n t i o n e d in 4 2 , 4 w h e r e Ben Sira stresses t h a t o n e s h o u l d n o t b e a s h a m e d of t h e " l a w of the M o s t H i g h " a n d his " s t a t u t e " ( p i n ) n o r of t h e " a d m i n i s t r a t i o n of j u s t i c e " ( p ' T Jfa)^''* w h i c h passes s e n t e n c e u p o n t h e w i c k e d . In 4 5 , 1 7 A a r o n ( a n d w i t h h i m t h e priests in general) is d e s c r i b e d as having received t h e c o m m a n d m e n t s ( m x a ) a n d t h e a u t h o r i t y ( i n ' ^ ' U / a ' ) over s t a t u t e ( p i n ) a n d j u d g m e n t (D3U?a ). T h e priests have b e e n given the j u d i c i a l task of a p p l y i n g t h e T o r a h t o c u r r e n t legal p r o b l e m s ^ * ' . It was e x a c t l y this a p p l i c a t i o n of t h e T o r a h t o c u r r e n t legal p r o b l e m s w h i c h gave rise t o h a l a k h a h . We will investigate l a t e r w h e t h e r traces of h a l a k h a h can be f o u n d in Sirach ( § 3 . 7 . ) . 3.5.5. Foundation for teaching. Finally, t h e law is c o n s i d e r e d t o be the basis a n d t h e c o n t e n t of t e a c h i n g . In 3 8 , 3 4 c - 3 9 , l 1 Ben Sira describes t h e ideal of t h e sopher/hakham, t h e wise s c r i b e ^ ' ^ . This p e r i c o p e consists of four stanzas w i t h four distichs e a c h ^ ' ^ . T h e first t w o s t a n z a s ( 3 8 , 3 4 c - 3 9 , 3 a n d 3 9 , 4-5) describe the n o r m a l professional Hfe of t h e sopher at t h e t i m e of Ben Sira. T h e t h i r d

2 1 3 H. Stadelmann, o.c., p . 9 9 . 2 1 4 The form p ' T S a is pan.hiph. of p i X which means in hiph. "to give someone justice, to acknowledge that someone is right or innocent, to help someone gain his rights". Cf. Ex 23,7; Deut 2 5 , 1 ; 2Sam 15,4; IKgs 8 , 3 2 ; Ps 8 2 , 3 ; Prov 17,15; Is 5,23. 215 Cf. T. Middendorp, Stellung, p.l 6 3 ; H. Stadelmann, Ben Sira, p . 2 7 9 . 2 1 6 Cf. R.H. Pfeiffer, History of New Testament Times, p p . 3 6 8 - 3 7 0 ; R. Meyer, in ThWNT 9 ( 1 9 7 3 ) 2 3 ; M. Hengel, yudentorn, p p . 1 4 6 , 2 3 8 ; E. Schurer, The History of the Jewish People in the Age of Christ, 2, 1979, pp.323f.; J . Marbock, "Sir. 3 8 , 2 4 - 3 9 , 1 1 : Der schriftgelehrte Weise: Ein Beitrag zu Gestalt und Werk Ben Siras", BETL 51 ( 1 9 7 9 ) 2 9 3 - 3 1 6 ; especially H. Stadelmann, o . c , pp. 177-309 (here pp.2172 4 6 , 2 8 4 - 2 9 3 ) ; D.J. Harrington, "The Wisdom of the Scribe According to Ben Sira", Ideal Figures in Ancient Judaism, ed. J J . Collins et al., SBLSCS 12, 1980, p p . 1 8 1 188 passim. See also infra, pp.65f. 217 Cf. O. Rickenbacher, Weisheitsperikopen, p p . 1 7 7 - 1 7 9 , foUowed by J . Marbock, a.c., pp.295f. and H. Stadelmann, o.c, p . 2 2 1 . As regards the analysis of 39,1-11 we follow H. Stadelmann, o.c, p p . 2 2 1 - 2 4 6 .

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of the Law

53

Stanza ( 3 9 , 6 - 8 ) deals with the special case of a 50p/ier inspired b y the free will of G o d . The last stanza ( 3 9 , 9 - 1 1 ) records the praise given to the scribe by other people. In 3 8 , 3 4 c . d Ben Sira resumes the subject of the wise scribe w h o had already been mentioned in 3 8 , 2 4 and emphasizes that the study of the law and practical devotion t o the fear of the Lord, in their synthesis, are the main characteristics of the sopher/ hakham. This twofold introductory statement on the fear of the Lord and the zeal for the l a w is then unfolded in a chiastic manner in 39,1-5. Ben Sira first describes the investigating and exploring activities of the scribe (vv.1-4), and ends with the prayer life of the scribe, corresponding t o the fear of the Lord (v.5). The scribe in vestigates the biblical b o o k s , the law and the prophets ( v . l ) 2 1 8 aijo explores the general wisdom traditions ( w . 2 - 3 ) . Here he concentrates o n the traditional wisdom motives of t h e parable (napaffoKai), riddles (dTrdxpiva napoiu'iai), and the discourses of wise men (Bfi\yr)aei ivSpCjp oi'OMacruji') w h o w a n t t o pass on experiences and per ceptions. Finally, the travel of t h e scribe is mentioned as the third source for the gathering of insights and experiences (v.4a)219. The exploring and investigating ac tivity o f the scribe is essentially receptive and reproductive. After the description of the external scope of the exploration activities of the scribe, Ben Sira returns t o the subject of the piety of the scribe, joining v.5 chiastically to 3 8 , 3 4 c . The wise scribe seeks his Creator with all his heart, he opens his mouth in prayer, and h e makes sup plication for his sins. In the w o r d s of Stadelmann, "der jiidische Schriftgelehrte ist kein autonomer InteUektucller u n d auch kein theoretischer Ethiker . . . Bei allem Wissen aber bleibt ein Mann der praktischen Gottesfurcht, die ihren persdrjichsten Ausdruck im Gebet findet"220_ . i h e third stanza 39,6-8 describes the special case of the inspired scribe. Every human being has been created with "insight of under standing" (kmor^nr) avveaeux;, 17,7a), i.e. with the critical ability of discerning be tween good and evil ( 1 7 , 7 b ) . But it is only "if God the Most High so wills" (edp KiijOioc 6 iieyaaw, remained basic in Judaism after Sirach"308. Others maintain similarly that Ben Sira gives the "first description of the emergent proto-rabbi"309. it necessary, however, to differentiate between the different types of sopherim after Ben Sira. As concerns Ben Sira himself, with his claim of pos sessing the "spirit of understanding" ( 1 9 , 6 ) and thus being inspired like the prophets, M. Hengel has rightly distinguished t w o potential directions of further development: (1) the development of a new 'prophecy' founded o n the inspired interpretation of law and prophets (as among the Essenes and the Zealots), or (2) the institutionaliza tion of exegesis (as in the later Rabbinic system )310 £ . Rjvkin dissociates Ben Sira and his fellow-sopherim completely from the Pharisees w h o m he takes to be identical with the hakhamim/sopherim^ 11. He does not see, however, that Ben Sira has to defend (!) the priestly-Aaronide sopherim, that there are indeed similarities between Ben Sira's sopher and the later Pharisaic sopherim, and that the early halakhah exist ed already in Ben Sira's d a y 3 1 2 . Further, Rivkin's exclusive identification of (post-

3 0 3 Cf. H. Stadelmann, o.c, p p . 2 8 4 - 2 9 3 . O n the alleged relation between Ben Sira and the 'Instruction of Cheti' {ANET, pp.432ff.) and the 'Praise of the Learned Scribe' (ANET, pp.431f.) see the critical assessment, with negative conclusions, by O. Rick enbacher, Weisheitsperikopen, p p . l 8 6 - 1 9 2 , followed by H. Stadelmann, Ben Sira, p p . 2 8 7 - 2 9 0 and J. Marbock, "Der schriftgelehrte Weise", B£ri 51 ( 1 9 7 9 ) 2 9 5 . 3 0 4 Cf. H. Stadelmann, o.c, p . 2 2 5 . This was already observed by R. Meyer, Tradition, pp.41f.; idem, in ThWNT 9 ( 1 9 7 3 ) 2 3 ; also J. Marbock, a.c., p p . 3 0 2 f . , 3 1 1 - 3 1 4 . E. Rivkin, "Scribes, Pharisees, I>awyers, Hypocrites: A Study in S y n o n y m i t y " , HUCA 4 9 ( 1 9 7 8 ) 139 rightly pointed out that the term ypaiiixaTeix; did not keep up with this change in meaning of T S I D 305 Cf. our discussion infra, § 4 . 3 0 6 R. Meyer, o.c, 1979, p.40.

p . 4 2 ; cf. idem, a.c.,

p . 2 3 ; also M. Kiichler,

Weisheitstraditionen,

307 C f . H . Stadelmann, o . c , p . 2 2 7 . 3 0 8 R.H. P f e i f f e r , / / M f o r y , 1949, p . 3 6 9 . 309 P. Emergence, 1/2, 1980, p . l 8 . 3 1 0 Cf. M. H e n g e l , / J i d e n t u m , p . 2 4 8 . 311 E. Rivkin,//itirfen/?«/o/uft'on, p p . 1 9 7 - 2 0 4 . 3 1 2 Cf. L. Finkelstein, "Some Examples of Maccabean Halaka", JBL 4 9 ( 1 9 3 0 ) 2 0 - 4 2 ; L.I. Rabinowitz, "Halakhah", 1 9 6 7 , p p . 1 4 5 - 1 4 8 .

Excursus

6 7

Hasmonean) sopherim with the Pharisees=/taftAamim is not warranted. One can say, at least, that a similar phenomenology is operative in the sagc/scribc of Ben Sira and

in the later r a b b i t ' s . As regards the special case of the 'inspired' scribe, a position which Ben Sira ob viously claims for himself, later rabbinic theory assumed for all the rabbis, called D ' n a n , the authority of both revelation (inspiration) and interpretation (exegesis), based o n their succession of both priest and prophet^l^. The Hasmonean period v\ntnessed a second concentration on the Torah as a reaction against the attempt to abolish the law by the Hellenizers^lS. xhis is true for the Sad ducees and for the Pharisees, as well as for the Qumran C o m m u n i t y ^ l S . The scribes were no longer recruited from among the priests only but more and more from among the lay p e o p l c ^ l ? j h e i r power was not based any more on priestly descent but on their erudition and expertise in the Torah. Each of the above-mentioned "parties' or movements had its own scribes who also combined wisdom and law^l^. The Pharisaic scribes came from priestly or non-priestly circles and were involved in the working out of halakhah, especially concerning ritual purity319. We know orJy a small number of scribes w h o belonged to a Pharisaic c o m m u n i t y 3 2 0 . These scribes were, according to the later Rabbinic tradition, in principle committed to non-writing with regard to halakhah. Their allegiance to the law was strengthened by the fact that the priests were by now no longer the (sole) custodians of the Iaw321. There were also Sadducean scribes. It would be very strange if the Sadducees w h o acknowledged the Torah as sole binding authority would include no professional ex positors of the Torah. This is all the more probable since the sopherim were, as we have seen, originally recruited from the priests, and the Sadducees consisted largely, if not almost exclusively, of priests. Josephus (Ant 18,16) and the NT (cf. expressions as "scribes of the Pharisees", Acts 2 3 , 9 ; Mk 2,16; Lk 5,30) presuppose that there were Sadducean scribes too322_ The halakhah to which R. Eliezer b. Zadok refers in mSanh 7,2 (the death penalty by burning is to be applied literally) is described in bSanh 52b as a Sadducean legal practicc323_

313 314 315 316 317

Cf. D.J. Harrington, "The Wisdom of the Scribe", 1 9 8 0 , p p . l 8 6 f . Cf. P. Sigal, Emergence, 1/2, p . l 8 . C f . M . Hengel, o . c , p . 5 6 3 . Cf. H. Stadelmann, Ben Sira, pp.227f. C f . J . Jeremias, y m / r a / f m in the Time of Jesus, ^ 1 9 7 9 , p p . 2 3 3 - 2 3 5 .

3 1 8 Cf. E. Schurer, History, 2, p . 3 2 9 , R. Meyer, in ThWNT 9 (1973) 2 3 ; P. Sigal, o . c , I / l , p.3; J. Jeremias, o . c , p p . 2 5 4 - 2 5 6 ; H. Mantel, "Development", WHJP 1/8 ( 1 9 7 7 ) 5 5 ; R. Riesner, Jesus, p p , 1 6 8 - 1 7 6 . J . Jeremias, o . c , p . 2 5 4 rightly rejects "the completely false idea that the Pharisees were the same as the scribes". Also J. Neusner, "Formarion", ANRW 11/19,2 (1979) 38 w h o points out that the rab binic traditions about the Pharisees before 70 A.D. d o not mention a stress o n , or even the presence of, the ideal of the study of Torah, and that neither Josephus nor the Gospels confuse the scribes with the Pharisees ( p p . 3 9 4 1 ) . Contra E. Rivkin, " S c r i b e s " , 4 9 (1978) 135-142. 319 320 321 322

C f . J . Jeremias, yeruM/em, p p . 2 5 6 - 2 5 8 . Cf. J. Jeremias, o . c , p . 2 5 4 . Cf. E. Rivkin, "Scribes", H f / C ^ 49 ( 1 9 7 8 ) 139, Cf. E. Schurer, History, 2, p . 3 2 9 ; J. JeremUs, o . c , p.231 ;J. Le Moyne, Les Sadduceens, EB, 1 9 7 2 , pp.4 I f . , 3 5 2 - 3 5 4 . 3 2 3 Cf. E. Schiirer, o . c , pp.329f. with n.29. On Sadducean halakhah see J . Le Moyne,

58

Ben Sira's Identification

of Law and Wisdom

The scribes in Qumran focused o n the study of the Torah as well (cf. IQS 6,6-7). The exploration of the Scriptures remained here the task of the priests and Levites (cf. CD 6,4-6; 13,2-3; 14,7-8; IQS 2,8-9). But the goal was to provide all members of the Community with a thorough knowledge of the Scriptures. This is probably why they were caUed "pupils of G o d " ( bH •'1^^2b, cf. CD 2 0 , 4 ; IQH 2 , 3 9 ; 8,36; IQM 1 0 , 1 0 ) . The priestly "feacher of Righteousness' was the expounder of Torah par excellence ( m i D T l i : ; - m , C D 6 , 7 . 1 0 - 1 1 ) 3 2 4 . It seems that there were also 'independent' scribes. We know of scribes w h o op posed Sadducean teachers and championed Pharisaic ideas but w h o did not seem to belong to a Pharisaic community. For example, Yohanan b. Zakkai defends Pharisaic opinions against Sadducean views speaking of himself in the third person (mYad 4 , 6 ) 3 2 5 . And the halakhot o n ritual purity which characterize the Pharisees are not sig nificant in the traditions on Y o h a n a n b . Zakkai326. it coidd well be that a part of the 'proto-rabbis' stood above the 'parties'327. After 70 A . D . scribism changed, introducing important differences with regard to the pre-70 scribal ideology: the temple cult was replaced by the study o f the Torah, the priest b y the rabbi (= scribe), and the centre of piety shifted away entirely from the temple cult and its sacrifices328. Thus the scribal ideal w a s carried to its logical conclusion: "If study of Torah was central and knowledge o f Torah important, then the scribe had authority even in respect to the Temple and the cult; indeed, his knowledge was more important than what the priest k n e w " 3 2 9 T h e rabbinism of the early Yavneans, especially Yohanan b. Zakkai, is the continuation of pre-70 scribism. In the Mishnah, TBI D is a title applied only t o scribes of earlier times w h o had already an authority for the Tannaim330 The scholar/scribes of Tannaitic times are called D''a3n. If TS1D (or aram. NTSO) is not meant as a title referring to the 'early sages' it is used as the most c o m m o n designation for the elementary teacher331, for a copyist or professional writer332, for a bookbinder333_ or for a town-archivist334. Thus the term TS1 0 acquired again its original meaning referring to a person o . c , pp.369-379. 3 2 4 O. Betz, Offenbarung und Schriftforschung in der Qumransekte, WUNT 6, 1 9 6 0 , pp.19-36; R. Riesner,/esus, p p . l 7 0 f . 3 2 5 Cf. J. Jeremias, o . c , pp.255f. On his disputes with the Sadducees see J. Neusner, A Life ofRabban Yohanan ben Zakkai, SPB 6, 1 9 6 2 , pp.52-60. 3 2 6 C f . J . Neusner, £ar/y Rabbinic Judaism, SJLA 13, 1 9 7 5 , pp.57f. 327 Cf. R. Riesner, Jesus, p . l 74. It is wrong, however, to identify such 'independent' scribes with the 'proto-rabbis' in contradistinction t o the Pharisees w h o were only interested in the transmission of practical instructions for proper behaviour and showed n o interest in wisdom traditions (contra R. Riesner, o . c , p.l 74). The 'protorabbis' were to be found in the diverse Pharisaic communitites as well. 328 C f . J . Neusner, "Formation", ^ V f i W 11/19,2 ( 1 9 7 9 ) 3 8 . 329 C f . J . Neusner, a . c , p . 3 8 . 3 3 0 Cf. mOri 3 , 9 ; mYeb 2 , 4 ; 9 , 3 ; mSanh 1 1 , 3 ; mKel 1 3 , 7 ; mPar 11,4-6; mToh 4 , 7.1 1; mTeb 4 , 6 ; mYad 3 , 2 . Cf. E. Schurer, History, 2 , p.325 n.9; J. Jeremias, Art. "7POMMaTfuH) k n o w s G o d ' s w o r d . T o be wise a n d s t e a d f a s t c o r r e s p o n d s w i t h d e d i c a t i o n t o t h e law. (9) 3 8 , 3 4 c . d / 3 9 , 8 b e l o n g t o B e n Sira's d e s c r i p t i o n of t h e 5 o p / i ^ r / hakham (cf. § 3 . 5 . 5 . a n d E x c u r s u s I) w h o s t u d i e s G o d ' s r e v e l a t i o n , t h e law a n d t h e p r o p h e t s , as well as t r a d i t i o n ( 3 8 , 3 4 d - 3 9 , 3 ) . T h e wise scholar m e d i t a t e s u p o n G o d ' s law ( 3 8 , 3 4 c . d ) . He p r o c l a i m s t h e " d i s c i p l i n e of his i n s t r u c t i o n " {naiSeia 6 t 6 a 0 / < a X t a c ) a n d is p r o u d of t h e Israelite law ( 1 9 , 8 ) . B o t h t h e p e r s o n a n d t h e a c t i v i t y of t h e scribe i m p l y t h e i d e n t i f i c a t i o n of l a w a n d wisdom^^^. 382 383 384 385 386

Cf. O. Rickenbacher, Weisheitsperikopen, p.125. M. Lohr, iS.-Wun^, p . 4 6 . On this verse see already supra, p.50. Cf.J.G. Snaith, Ecclesiasticus, ppA59t Sec generally H. Stadelmann, Ben Sira, pp.228f. with his remarks in the context of his discussion of 3 8 , 3 4 c - 3 9 , 8 .

The Exegetical

Evidence

7 7

( 1 0 ) 4 4 , 4 c : "Wise t h i n k e r s in t h e i r k n o w l e d g e of S c r i p t u r e S c h o l a r s agree t h a t t h e t e r m n't:? ' a a n refers to t h e scribes^**. T h e fact t h a t t h e wise m e n s t u d y a n d k n o w G o d ' s revealed w o r d implies again a close c o r r e l a t i o n of w i s d o m a n d l a w . T h i s passage corresponds to 38,34c.d and 39,8. ( 1 1 ) 5 1 , 1 5 c . d : " M y foot w a l k e d in u p r i g h t n e s s ; from m y y o u t h 1 b e c a m e a c q u a i n t e d w i t h her (i.e. w i s d o m ) " ^ * ^ . In this a u t o b i o g r a p h i c a l n o t e w h i c h belongs t o t h e e p i l o g u e of his b o o k ( 5 1 , 1 3 3 0 ) , Ben Sira c o r r e l a t e s a p i o u s life ( " u p r i g h t w a l k " , n a m n n a n , v.l5c) with the acquaintance with wisdom ( v . l 5 d ) . Since a "walk in u p r i g h t n e s s " is t h e c o r o l l a r y of o b e d i e n c e t o t h e l a w this verse i m p l i e s again t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m . T h e m a n w h o k e e p s t h e law a n d , as a r e s u l t , lives a r i g h t e o u s life, is b e i n g ac quainted with wisdom. ( 1 2 ) 5 1 , 3 0 a . b : " P e r f o r m y o u r w o r k s in r i g h t e o u s n e s s , a n d he will give y o u y o u r r e w a r d in his t i m e " . In his last a p p e a l w h i c h c o n c l u d e s his s u m m o n s to search for a n d t o s t u d y w i s d o m ( 5 1 , 2 3 3 0 ) , B e n Sira p r e s e n t s p r a c t i c a l r i g h t e o u s n e s s in life as p r e r e q u i site for t h e a t t a i n m e n t of w i s d o m w h i c h is G o d ' s " r e w a r d " ( 1 T 3 C / fiiai?dv iepbv 7ej'oOr 2 ( 1 9 1 3 ) 5 0 4 suggests m x a T 2 = "one bound t o observe the law", which is rejected by P.M. Bogaert, Apocalypse, 2 , p.83 since niJfn T 3 is a rabbinic technical term which does not suit the context. Bogaert suggests that the Syriac might be the translation of the Greek terms vonoSiMoKoKot; or votii.K6\( 1954) 5 3 3 - 5 5 3 ; f t * 6 2 ( 1 9 5 5 ) 6 0 - 7 5 ; H. Braun Qumran und das Neue Testament, 2, 1 9 6 6 , p p . 2 2 9 - 2 3 5 ; cL also the quotations in M. Limbeck, Ordnung, p.22 with nn.37-39. The study of H. Braun, Radikalismus, 1, 1957 was very influential; he concluded that the different Qumran writings have one point in c o m m o n ; the "Radikalisierung" or "Verscharfimg" of the Torah. For a criticism of H. Braun see O. Betz, Offenbarung, p.l 8 n.4; M. Limbeck, o.c., pp.24-28.

Terminology

171

f a c t o r for a n d in t h e C o m m u n i t y , d e t e r m i n i n g m a n in t h e t o t a l i t y of his life's references a n d r e l a t i o n s h i p s ' ^ .

10.2.

Terminology^"

T h e t e r m m i n o c c u r s f r e q u e n d y in t h e Q u m r a n t e x t s ^ ' a n d o b v i o u s l y refers t o t h e Mosaic law ( P e n t a t e u c h ) if n o t t o t h e O T as a whole^^. A n o t h e r f r e q u e n t t e r m for l a w is p i n referring b o t h t o t h e T o r a h ^ * a n d t o t h e o r d e r of c r e a t i o n s e t u p b y G o d ^ ' . T h e t e r m m x ? 3 is u s u a l l y terminus technicus for t h e c o m m a n d m e n t s o f t h e Torah^^. T h e t e r m DSU^n^'' is n o t u s e d t o describe t h e l a w

19 Cf. H. Lichtenberger, Studien, p . 2 0 1 . He points out that the totality of this claim corresponds with the deuteronomistic concept of law. The question whether we have to speak of 'legalism' with regard to the Qumranian concept of law will be discussed in Excursus II. 20 CL K.G. Kuhn et al., Konkordanz zu den Qumrantexten, I 9 6 0 ; idem, "Nachtrage zur 'Konkordanz zu d e n Qumrantexten' ", RQ 4 ( 1 9 6 3 ) 163-234; and the indices of Hebrew words i n D / Z ) 3 , 1 9 6 2 ; 0 7 / ) 4 , I 9 6 5 , £ ) / i > 5 , 1968;D7Z) 7, 1 9 8 2 . 21 n i n occurs 30X in CD, 13x in IQS, 5 x in IQpHab, and in IQH 4 , 1 0 ; 5 , 1 1 ; 6 , 1 0 ; IQSa 1 , 1 1 ; 1Q22 1,4; 2 , 9 ; 1Q27 5 , 2 ; 4QpIsa D 2 ; 4 Q p I s C 12.14; 4QpPsa 1,3; 2 , 3 . 1 5 . 2 3 ; 4 , 8 ; 4QFlor 1,7.11; 4QDibHama f l - 2 2 , 1 3 ; f4,8; 4 Q 4 8 7 f2,5; 4 Q 5 1 3 f4,5; llQPsa 18,12; 24,8. 22 Notice the role of the Psalms (I IQPs^) and of the Prophets (pesharim) for the com munity. M. Limbeck, Ordnung, pp.I77f. wdth n.233 maintains that n i i n in the 'Teacher psalms' (IQH 4,10; 5 , 1 1 ; 6,10) does not signify the Mosaic law but "(von Gott kommende) Weisung". This is, however, n o t t h e case, cf. S. Holm-Nielsen, liodayot: Psalms from Qumran, AThD 2 , 1 9 6 0 , pp.286L with n.23: since I Q H makes a far greater use of the Prophets and the Psalms than of the Pentateuch, m m probably refers there to the OT as a whole. 23

p i n o c c u r s 1 9 x in I Q S , I 3 x in CD, 9 x in IQH, and in IQSa 1,5.7; 2 , 2 1 ; IQSb 3 , 2 4 ; IQpHab 2,15; 8 , 1 0 . 1 7 ; IQM 1 0 , 1 0 . 1 2 ; 13,12; 1Q16 12,1; 1 Q 3 4 fS 2,2; IQ38 12,1; I Q 5 1 2 ; 4 Q T e s t i m 2 9 ; 4QpIs': f4-7 2,5; 4QpHos f 7 - 9 , 2 ; 4 Q 4 8 7 f 2 I , 3 ; 4 Q M a fI-3,3; 4 Q 5 0 2 f l - 2 ; 4QDibHama f 6 , 3 ; f3 2 , I 4 ; 4 Q P r Fetesb 2,3;4QShir'' f48-51 2, 4; f63-64 2 , 3 ; 4 Q 5 1 2 f 8 2 , 2 ; 4 Q 5 1 5 f 2 , 1 . 24 Especially in I Q S , CD, and IQH. This is extremely important for the Qimiranian concept of law since pin , in the OT, is not used as term for the law as a whole. In thiscontext hereD''p'n/|7in is a substitute for n i 2 f a / n i X a . CL M. Limbeck, o.c, pp.47f., 1 7 9 , 1 8 1 . 25 On p i n as law of time see I Q S 9 , 1 4 . 2 3 ; 10,26; as order of all created things see IQH 7 , 3 4 ; as cosmk: order see IQS 10,1.6.8.11; IQH 1,10; IQM 1 0 , 1 2 - 1 3 ; cL IQpHab 7,13. C L M . Limbeck, o . c , p . 4 8 . 26 m s n o c c u r s 1 4 x in CD, and in IQS 8 , 1 7 ; IQSb 1,1; IQpHab 5.5; IQH 1 6 , 1 3 . 1 7 ; 17,7; f2,8; 1Q22 2 , 1 . 1 1 ; 1Q25 1,4; 4QpHosa 2 , 4 ; 4QpHosb f 2 3 , l ; 4 Q 1 8 4 1,15;

172

Law and Commandments:

The Rule of Life

as a whole^*. O n several o c c a s i o n s t h e t e r m refers p a r t i c u l a r l y t o t h e l a w of t h e C o m m u n i t y derived t h r o u g h t h e m e d i u m of exegeSis29.

With regard t o t h e c o n t e n t of t h e law, t w o t e r m s are t o be n o t e d . r^b).i|T\^'7>i^ d e s i g n a t e t h e " r e v e a l e d t h i n g s " , i.e. G o d ' s clear, revealed p r e c e p t s in t h e T o r a h w h i c h are k n o v m t o e v e r y o n e a n d w h i c h n e e d n o i n t e r p r e t a t i o n " . T h e r o o t n'?A s t a n d s for t h e process of r e v e l a t i o n ' ^ . O n t h e o t h e r h a n d , t h e t e r m s n n o j / n n n o a " refer to t h e " h i d d e n t h i n g s " , i.e. t h o s e p r e c e p t s of t h e law (especially w i t h regard t o t h e c a l e n d a r , t h e s a b b a t h , t h e festi vals) for w h i c h o n l y t h e C o m m u n i t y has t h e c o r r e c t i n t e r p r e t a t i o n ' * . T h e s e " h i d d e n t h i n g s " a r e k n o w n t o t h e C o m m u n i t y as t h e result of (progressive) r e v e l a t i o n [rhi.) o r i n t e r p r e t a t i o n (li'nTa,

1 0 . 3 . T h e C o n c e p t of R e v e l a t i o n 10.3.1. Terms and concepts. T h e c o n c e p t of r e v e l a t i o n in t h e Q u m r a n C o m m u n i t y has b e e n s t u d i e d b y O . B e t z ' ^ . T h e p r o c e s s

27 28 29 30 31 32

33

4Q601 f l , 7 ; 4QDibHam'> f l 2 1 , 2 ; 6 Q 1 6 3,2 Cf. generaUy M. Limbeck, o.c. pp.40, 181. USIZ/aoccurs 5 3 x in I Q S , 4 8 x in IQH, 3 8 x in CD, lOx in IQpHab, 8 x in IQSa. The occurrence in other texts cannot be listed here. CL M. Limbeck, o.c, p.41 n.42a w h o states that 0 3 lya in CD means "Norm fiir das personliche Verhalten wie fur die Rechtsprechung" (cL CD 5,9). CL CD 7,1-3; 12,19-20; 14,17-19; 1 5 , 1 0 - 1 3 ; 2 0 , 2 7 - 3 2 ; IQS 8,1 7 - 1 8 . 2 4 - 2 5 ; 9 , 1 4 1 5 . CL L.H. Schiffman, Halakhah, pp.42-49. CL IQS 1,9; 5,9.12; 8 , 1 . 1 5 ; 9 , 1 3 . 1 9 ; IQH 14,16; CD 5,5; 1 5 , 1 3 ; 4QPrFetesl> f2,4. CL O. Betz, Offenbarung, p.7; L.H. Schiffman, Halakhah, p p . 2 2 - 3 2 ; H. Gabrion, "Interpretation",ÂfT?IV 11/19,1 ( 1 9 7 9 ) 8 2 0 . r\b:, occurs 17x in IQH, 8x in CD, 8x in I Q S , and in IQM 1 0 , 1 1 ; 1Q26 1,4; 1Q27 fl 1,5.6; 2 , 1 ; 4QpIse f l - 2 , 3 ; 4QpNah f3 2 , 5 ; 3 , 4 ; 4 Q 1 7 7 f 5 - 6 , 9 ; 4 Q 4 8 5 f3,2;4QPrFetesb f2,4. CL IQS 5 , 1 1 ; 8 , 1 1 ; 9 , 1 7 ; 11,6; IQH 11,19; f 5 5 , l ; CD 3 , 1 4 ; 4 Q 5 1 2 5,15; 4QPrFetesb f2,4; 4QPrFetesC f 2 1 2 , l ; 5 Q 1 3 1,2.

34 CL L.H. Schiffman, o.c, pp.22-32; H. Gabrion, a.c, p p . 8 2 0 L ; J.M. Baumgartner, "The Unwritten Law in the Pre-Rabbinic P e r i o d " , / 5 / 3 ( 1 9 7 2 ) 24 (= Studies in Qumran Law, 1977, p.30). 35 CL § 1 0 . 3 . , 10.6., and 10.7. 36 Cf. O. Betz, o.c, especiaUy pp.3-154. See also F. Notscher, Terminologie, 1956, pp.68-71.

The Concept

of Revelation

173

of r e v e l a t i o n is d e s c r i b e d writh t h e t e r m n V j ' ^ . It is i n t e r e s t i n g t o n o t e t h a t t h e law is n e v e r called ' r e v e l a t i o n ' in t h e sense t h a t G o d has ' r e v e a l e d ' t h e l a w . R a t h e r , it is said t h a t G o d has " c o m m a n d e d " ( m s ) t h e l a w (cf. I Q S 1,2-3; 5 , 8 ; 8 , 1 5 ; 1 Q 2 2 1,4). In m a n y passages t h e law is l i n k e d w i t h G o d as its s o u r c e a n d origin w i t h o u t necessarily using t h e t e r m s n'?A or m s ' * . T h e law r e q u i r e s f u r t h e r revelation in o r d e r t o b e u n d e r s t o o d : as Moses was m e d i a t o r of t h e divine will ( I Q S , 1,2), s o t h e p r o p h ets also revealed t h e law. O n Sinai G o d s p o k e t o Moses face t o face p r o c l a i m i n g t o h i m t h e " w o r d s of t h e T o r a h " ( m i n n i m , 1 Q 2 2 1,1-4). A n d t h e p r o p h e t s " h a v e revealed {tb},) b y his H o l y Spirit" ( I Q S 8,16). T h e C o m m u n i t y c o n t i n u e s this r e v e l a t i o n of t h a t w h i c h is m e a n t b y t h e Mosaic T o r a h a n d b y t h e p r o p h e t s (cf. I Q S 1,9; 5 , 9 ; 8 , 1 ; 9 , 1 3 ) ' 9 . T h e o a t h of e n t r a n c e c o n t a i n s t h e basic s t i p u l a t i o n for t h e n o v i c e t o " r e t u r n " ( a n y ' ? ) t o t h e e n t i r e Mosaic law " i n a c c o r d a n c e w i t h all t h a t has b e e n revealed of it ( r u n a n'?Aan) t o sons of Z a d o k , t h e k e e p e r s of t h e c o v e n a n t a n d seekers of his w i l l " ( I Q S 5 , 8 - 9 ) . This progressive r e v e l a t i o n of t h e law is n e c e s s a r y in o r d e r t h a t t h e " h i d d e n t h i n g s " ( m i n o a ) c o m e t o light. T h u s we find in m a n y t e x t s a n " a r t i c u l a t e d e m p h a s i s o n r e v e l a t i o n as a con t i n u i n g process involving a c o n s t a n t search for n e w illumination"40.

In legal t e x t s this r e v e l a t i o n is t i e d m o r e t o a n e x p o s i t i o n of t h e Mosaic T o r a h a n d of t h e p r o p h e t s , w h e r e a s in t h e H y m n s it a p p e a r s m o r e in t h e f o r m of d i r e c t i n s p i r a t i o n * ' . T h e r e a l m of di-

37 See supra, n.32. 38 God is depicted as the source of the law in IQS 1,3.7.12.14; 2,16; 3 , 5 . 6 . 9 ; 4 , 3 ; 8, 1 5 - 2 1 , IQSb 1,1-3; CD 2 , 1 8 . 2 1 ; 3 , 2 . 6 ; 5 , 2 1 ; 9,7.8; 1 9 , 3 2 ; IQH 1 5 , 1 1 - 1 2 . 1 9 ; 1 6 , 1 3 . 17; IQpHab 1,11; 2 , 1 5 ; 5,5; 8,16-17; 1Q22 1 , 4 ; 2 , 1 - 2 . 1 1 ; 4 Q 5 0 1 7;4QDibHama f 1 2,13; f2 5 , 1 4 ; 4QDibHamb f l 2 1 , 2 ; 4 Q 1 6 6 2,4; 4 Q 1 8 5 2,3-4; l l Q p l s b 2,7; 1 IQ Melch 12; 1 IQT 5 4 , 5 - 1 4 ; l l Q P s ^ 18,14; 24,9. In these passages the genitive is often used to denote God as the source of the law. 39 Cf. H. Braun, Radikalismus, 1, p . l 8 . 4 0 J.M. Baumgarten, Studies, pp.29f. He concludes that "the Qumran exegetes, while . . . recognizing the authority of the Pentateuch, thought of it as only one of the rclevations received by Moses, the others being embodied in theu- arcane writings" (p.35). 41 Cf. M. Hengel, Judentum, p . 4 0 3 . Hengel points out that this different emphasis is not necessarily a contradiction: it can be explained by the differing literary forms of the statements as well as by the fact that divine illumination is also needed for

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vine revelation can b e d e f i n e d w i t h t h e t e r m naN*^^ a c e n t r a l con c e p t for Q u m r a n i a n t h e o l o g y : "Was G o t t t u t , m i t t e i l t u n d f o r d e r t , ist

nax"*'.

Moses a n d t h e p r o p h e t s h a v e a l r e a d y b e e n m e n t i o n e d as media tors of r e v e l a t i o n . O t h e r p e r s o n s in this c a t e g o r y i n c l u d e Z a d o k Hilkiah (CD 5 , 5 ) , E z r a (CD 1,6-12), a n d t h e T e a c h e r of R i g h t e o u s ness ( C D 1,11-12; 7,14-19)**. 10.3.2. Symbols and images. T h e r e c e p t i o n of r e v e l a t i o n * ' is c o m p a r e d w i t h t h e o p e n i n g of m a n w h o is u n d e r s t o o d t o be ' c l o s e d ' , especially in t h e H y m n s . I n this c o n t e x t nbj. is u s e d in its Hteral sense " t o o p e n " : G o d " o p e n s " t h e ears ( I Q H 1 , 2 1 ; 6 , 4 ; 1 8 , 4 . 2 0 ) , t h e eyes ( I Q H 1 8 , 1 9 ) , a n d t h e h e a r t ( I Q H 1 2 , 3 4 ; 1 8 , 24) of m a n . As his ' c l o s e d ' organs are o p e n e d , m a n receives revel ation. Different images are used t o describe t h e q u a l i t y of t h e revel a t i o n . It is d e s c r i b e d as light (cf. I Q H 4 , 5 . 2 3 . 2 7 ; I Q S 2 , 3 ; 3,192 0 ; 1 1 , 3 . 5 ) , as w a t e r (cf. C D 3 , 1 6 - 1 7 ; 6 , 2 - 1 1 ; I Q H 2 , 1 8 - 1 9 ; 4 , 5 - 6 ) , as life-giving a n d n o u r i s h i n g p o w e r (cf. I Q H 7 , 2 1 - 2 2 ; 5 , 2 3 ) . G o d ' s S p i r i t has a n i m p o r t a n t p a r t t o p l a y in t h e p r o c e s s of re velation**' . T h e revealing a c t i v i t y of t h e Spirit is n o t e m p h a s i z e d as s u c h . T h e t e x t s focus m o r e o n t h e p u r i f i c a t i o n w h i c h p r e p a r e s m a n for t h e r e c e p t i o n of r e v e l a t i o n a n d o n t h e k n o w l e d g e w h i c h is given b y t h e Spirit as p o w e r of r e v e l a t i o n . B o t h t h e t e a c h e r a n d t h e s t u d e n t of t h e T o r a h are i n s p i r e d b y t h e Spirit. T h e revelation w h i c h is a p r o d u c t of t h e i n t e r p r e t a t i o n of t h e S c r i p t u r e s a n d t h e r e v e l a t i o n given b y G o d ' s Spirit are o n e .

10.4. T h e Law and the Covenant

42 43 44 45 46

the knowledge of the secrets of God's revelation in the Scriptures (cf. IQH 12,1113). On the concept of revelation in IQH see S. Holm-Niclscn, Hodayot, 1 9 6 0 , pp. 2 8 2 - 2 9 0 ; H.W. Kuhn, Enderwartung und gegenwdrtiges Heil: Untersuchungen zu denGemeindeliedem von Qumran,SUNT 4 , 1956, p p . 2 2 - 2 4 , 1 3 9 - 1 7 5 . naN occurs 133x in K.G. Kuhn's A:onAor3n) their whole design (DHaiyna), and when, as ordained for them, they come into being, it is in accord with his glorious design ( n a i 2 ; n a D ) that they accomplish their task without change. The laws of all things ( ' p i S lUBli/a) are in his hand and he provides them with all their needs". - IQM 10,12-13 explains that God is the creator of the earth "and of the laws ( D ^ p i n ) dividing it into desert and grassland". - IQH 1,9-13 asserts that God created all the spirits and established a law (t3SU?a) for aU their works and made the winds "according t o their laws" (OiT'pinV). Gf. also IQH 12,5-11; IQ34bis 2 , 2 - 3 ; 4 Q 1 8 0 1-5^2.

10.5.2. The order of creation and the Community. God's order ol c r e a t i o n is of cruci;J a n d p r a c t i c a l i m p o r t a n c e w i t h r e g a r d t o t h e " a p p o i n t e d t i m e s " like m o r n i n g a n d e v e n i n g (i.e. t h e c o m i n g a n d going of t h e s u n ) , t h e s a b b a t h s , t h e first days of t h e q u a r t e r s as d a y s of t r a n s i t i o n , t h e s a b b a t h y e a r s , a n d t h e j u b i l e e s . As t h e s e t i m e s a n d d a y s w e r e a p p o i n t e d b y G o d as specific signs of his g r a c e , t h e C o m m u n i t y e n d e a v o u r e d in a m o s t s c r u p u l o u s w a y t o o b s e r v e t h e m as s u c h . In t h e w o r d s of M. L i m b e c k , " n a c h q u m r a n ischem V e r s t a n d n i s w a r die Zeit u n d Welt, in d e r d e r M e n s c h l e b t , i h r e r S t r u k t u r n a c h v o n G o t t b e s t i m m t . D e s h a l b w a r es in i h r e n A u g e n die p r i m a r e A u f g a b e des M e n s c h e n , diese S t r u k t u r e n in s e i n e m L e b e n z u a c h t e n . D i e d e r Welt v o n G o t t g e g e b e n e O r d n u n g wotrde so - u m G o t t e s willen - z u m Mad u n d G e s e t z des m e n s c h l i c h e n L e b e n s " ^ ' . T h e o r d e r of t h e t i m e s a n d seasons w a s seen as e x p r e s s i o n a n d r e a l i z a t i o n of G o d ' s salvational p u r p o s e s a i m i n g at e s t a b l i s h i n g Israel's fellowship w i t h G o d . T h e o b s e r v a n c e of this o r d e r of t h e t i m e s i m p l i e d t h e a c c e p t a n c e of G o d ' s offer. It s e e m s t h a t t h e Essenes r e g a r d e d t h e " o r d n e n d e , s c h o p f e r i s c h e B e s t i m m u n g G o t t e s , d u r c h die allein alles G r u n d u n d B e s t a n d e r h i i l t " as i d e n t i c a l w i t h t h e " o r d n e n d e ( n ) Wille(n) G o t t e s d e m e i g e n e n V o l k gegeniiber"^*. T h e u s e of t h e t e r m p i n implies a

69 70 71 72

Cf. IQS 5,3.7; 6 , 4 . 8 . 9 . 1 0 . 2 2 ; 7 , 2 1 ; 8 , 1 9 ; 9 , 2 . 7 . 2 1 . Cf. IQS 3 , I 5 - 1 6 ; 4 , 4 ; 1 1 , 1 1 . 1 9 ; IQH 1,13; 18,22; f I 7 , 3 ; f20,4. Cf. IQH 1,12-16. 4 Q 1 8 0 has been designated as "The Ages of Creation" by J.M. AUegro in DJD 5 ( 1 9 6 8 ) 77-79. 73 M. Limbeck, Ordnung, p.l67. 74 M. Limbeck, o . c , p . 1 8 1 .

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c o n c e p t of law a c c o r d i n g t o w h i c h t h e c o s m i c o r d e r a n d Israel's law c o n s t i t u t e b u t o n e r e a l i t y . T h e C o m m u n i t y u n d e r s t o o d itself as p a r t of tlie w o r k of c r e a t i o n w h i c h was essentially d e t e r m i n e d b y t h e will of G o d . T h e divine o r d e r s a n d s t i p u l a t i o n s i n h e r e n t in c r e a t i o n a n d given t o Israel w e r e e x p e r i e n c e d as a u n i t y . T h u s it was n a t u r a l for t h e C o m m u n i t y t o organize its life in a basic a n d s c r u p u l o u s c o n f o r m i t y a n d h a r m o n y w i t h t h e laws of b o t h t h e T o r a h a n d c r e a t i o n ' ' ' . At t h e s a m e t i m e t h e strictly o b s e r v e d o r d e r of t h e C o m m u n i t y is d e t e r m i n e d b y t h e divine Spirit^^ D e s p i t e t h e e m p h a s i s u p o n t h e o r d e r of c r e a t i o n it has t o be p o i n t e d o u t t h a t " d i e O r d n u n g e n der G e m e i n d e d i e n e n . . . l e t z t l i c h in allem der besseren E i n h a l t u n g des G e s e t z e s u n d d a m i t der S i c h e r u n g der r e i n e n H e i l s g e m e i n d c . . . Die O r d n u n g e n der G e m e i n d e sind a b g e l e i t e t , sie e n t f a l t e n kein E i g e n l e b e n gegeniiber d e m G e s e t z , dessen E i n h a l t u n g sie d i e n e n " ^ ^ . This is t r u e w i t h r e s p e c t t o t h e liturgic p r o c e s s of blessing a n d cursing, t h e j u d i c i a l regula tions regarding p e n a l t i e s , a n d t h e regidations for a n d t h e m o d e of t h e a d m i t t a n c e of n o v i c e s . 10.5.3. The origin of concepts. Even if L i m b e c k ' s a s s u m p t i o n t h a t t h e s t r o n g e m p h a s i s o n t h e c r e a t i o n a l a s p e c t of t h e c o n c e p t of law in Q u m r a n has t o be t r a c e d back t o t h e T e a c h e r ' * m u s t re m a i n s p e c u l a t i v e , it nevertheless provides a g o o d e x p l a n a t i o n for t h e o b s e r v e d c o n c e n t r a t i o n o n t h e o r d e r of c r e a t i o n . T h e T e a c h e r was in all p r o b a b i l i t y a priest w h o w o r k e d a n d lived in J e r u s a l e m . T h e very fact t h a t h e is called m i a , c o m b i n e d w i t h t h e e v i d e n c e r e g a r d i n g his exegetical f u n c t i o n s in t h e C o m m u n i t y , m a k e it plausible t o a s s u m e t h a t h e was a scribe as well'9_ F u r t h e r , t h e C o m m u n i t y h a d s t r o n g links w i t h t h e w i s d o m t r a d i t i o n a n d its

75 Cf. M. Limbeck, o.c., p . l 8 2 . Cf. also II. Lichtenberger, Studien, p.207 w h o states that in CD 2 , 2 1 ; 3,8 t w o normally separate concepts are united: God as giver of the commandments, and God as creator of man. 76 C L M . Limbeck, o . c , p p . 1 8 3 - 1 8 9 . 77 H. Lichtenberger, o . c , p.21 7. 78 CL M. Limbeck, o . c , p p . 1 3 1 - 1 3 3 , 1 7 9 - 1 8 2 . 79 With regard to the person of the Teacher of Righteousness see G. Jeremias, Oer Lehrer der Gerechtigkeit, 1 9 6 3 , pp. 140-166; G. Vermes, Qumran, pp. 1 4 2 - 1 4 6 , 1 5 2 L Cf. also W.H. BrowrJee, "The Background of BibUcal Interpretation at Qumran", BETL 46 ( 1 9 7 8 ) 183-193 who demonstrated that the scribal and interpretive tra ditions of the sopherim are to be found in the Qumran texts ( p p . 1 8 8 - 1 9 3 ) .

The Study

of the Law

1 81

t h e o l o g y as will be seen later. A n d t h e s e t h r e e aspects — t h e priestly b a c k g r o u n d , t h e exegetical/scribal f u n c t i o n s , a n d t h e sapiential o r i e n t a t i o n — w o u l d place t h e T e a c h e r i n t o t h e i m m e d i a t e p r o x i m i t y of t h e p r i e s t , s c r i b e , a n d w i s d o m t e a c h e r Ben Sira a n d his s c h o o l in Jerusalem*". F r a g m e n t s of copies from Ben Sira's w i s d o m b o o k have b e e n discovered in t h e caves of t h e desert C o m m u n i t y * ' , a n d t h e r e are also o t h e r links b e t w e e n Sirach a n d Q u m r a n * ^ .

1 0 . 6 . T h e S t u d y of t h e Law 10.6.1. Foundations. T h e a c k n o w l e d g e d o b h g a t i o n of perfect o b e d i e n c e to t h e Mosaic T o r a h a n d t h e p r o p h e t s was based o n a n e x t r a o r d i n a r y d e v o t i o n t o t h e s t u d y of t h e S c r i p t u r e s * ' . T h e m e m bers of t h e C o m m u n i t y are d e s c r i b e d as p e o p l e w h o s e p a r a t e d t h e m s e l v e s " f r o m t h e h a b i t a t i o n of u n g o d l y m e n " a n d w e n t i n t o t h e w i l d e r n e s s " t o p r e p a r e t h e w a y of h i m " ( I Q S 8 , 1 2 - 1 4 ) . This " w a y of t h e L o r d " is e q u a t e d w i t h the s t u d y of t h e law ( I Q S 8,15). T h e i m p o r t a n c e of T o r a h s t u d y for t h e C o m m u n i t y is seen m o s t clearly in I Q S 6,6-8 w h e r e it is s t a t e d t h a t " i n a place in w h i c h

80 Cf. J.E. Worrell, Concepts of Wisdom in the Dead Sea Scrolls, 1968, p p . l 6 7 f . w h o makes the hypothetical assumption that the Teacher was "perhaps a sage-teacher with a school much like that seen in Sirach" (p. 168). 81 2Q18 fl (Sir 6,14 15); f2 (Sir 6,20-31), edited by M. BaiUet, D/Z) 3 ( 1 9 6 2 ) 75-7 7; U Q P s a 21,11-22,1 (Sir 5 1 , 1 3 - 2 0 b . 3 0 b ) , edited by J . A . Sanders, DJD 4 ( 1 9 6 5 ) 7 9 - 8 5 ; cf. jdso J . Rabinowitz, "The Qumran Original of Ben Sira's Concluding Acrostic on W i s d o m " , / / t / C 4 4 2 (1971) 173-184). 8 2 Cf. J. Carmignac, "Les rapports entre I'Ecclesiastique et Qumran", RQ 3 ( 1 9 6 1 ) 2 0 9 - 2 1 8 ; M.R. Lehmann, "BenSira and the Qumran Literature", ftQ 3 ( 1 9 6 1 ) 103116; D. Luhrmann, "Ein Weisheitspsalm aus Qumran", ZAW 8 0 ( 1 9 6 8 ) 8 7 - 9 8 . The attempt of H. Germatm, "Jesus ben Siras Uankgebet und die Hodajoth", ThZ 19 ( 1 9 6 3 ) 81-87 to identify (!) Ben Sira and the Teacher has to be rejected. 83 See generally M. Delcor, "Contribution a I'etude de la legislation des sectaires", RB 6 2 ( 1 9 5 5 ) 6 6 - 6 9 ; F.F. Bruce, Biblical Exegesis in the Qumran Texts, 1959; O. Betz, Offenbarung, p p . 1 5 - 7 2 ; II. Braun, Qumran und das Neue Testament, 2, p p . 3 0 1 - 3 2 5 ; E. Slomovic, "Toward an tJnderstanding of the Exegesis in the Dead Sea Scrolls", RQ 7 (1969) 3-16; D. Patte, Early Jewish Hermeneutic, 1975, p p . 2 9 9 f L ; W.H. Brownlee, "The Background of BibUcal Interpretation at Qumran", BETL 4 6 ( 1 9 7 8 ) 1 8 3 - 1 9 3 ; G. Vermes, "The Qumran Interpretation in its Historical Setting", SJLA 8 ( 1 9 7 5 ) 37-49; H. Gabrion, "Interpretation", .4VftlV 11/19,1 ( 1 9 7 9 ) , 779848.

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t h e r e are t e n , t h e r e shall n o t b e a b s e n t a m a n e x p o u n d i n g (iffTn) t h e l a w d a y a n d n i g h t , a l w a y s a l t e r n a t i n g e a c h w i t h his n e i g h b o r . A n d t h e a s s e m b l y shall b e assidous t o r e a d t h e Bible ( T S D ) as a c o m m u n i t y o n e - t h i r d of e a c h night of t h e y e a r , a n d t o e x p o u n d (i:;"n) t h e law a n d r e c i t e b e n e d i c t i o n s as a c o m m u n i t y " * * . T h e p h r a s e i n I Q S 6,7 s h o w s t h a t t h e s t u d y of t h e S c r i p t u r e s w a s t h e activity of all m e m b e r s of t h e C o m m u n i t y at least four h o u r s a d a y . T a k i n g i n t o a c c o u n t I Q S 6,3-4 a n d 5 , 2 1 - 2 2 it is o b v i o u s t h a t t h e priests w e r e e n t r u s t e d w i t h t h e s t u d y of t h e l a w in a special way. F u r t h e r , t h e T e a c h e r of R i g h t e o u s n e s s was l o o k e d u p o n as the i n t e r p r e t e r of t h e law (cf. C D 6 , 7 - 1 1 ; I Q p H a b 2 , 8 ) . I n I Q S 8 , 1 1 12 w e r e a d of t h e U 7 n n n u^-iN , t h e e x p o u n d e r of t h e l a w . T h e Q u m r a n i a n i n t e r p r e t a t i o n of t h e law is f u r t h e r distinguish ed b y its claim t o i n s p i r a t i o n a n d i n f a l l i b i h t y * ' . T h e c o r r e c t i n t e r p e t a t i o n s of t h e niglot a n d nistarot is b e h e v e d t o be k n o w n o n l y b y t h e C o m m u n i t y a n d derived b y divinely inspired bibhcal exegesis*^. 10.6.2. Exegetical technique.';. A n e x a c t o b s e r v a n c e of t h e l a w n e c e s s i t a t e d t h e exegesis of t h e Mosaic T o r a h * ' , leading t o t h e h a l a k h a h of t h e C o m m u n i t y . B u t t h e Q u m r a n i a n s i n t e r p r e t e d the b o o k s of t h e p r o p h e t s as well**. These interpretations are called 'pesharim' since each section of an interpretation which follows a biblical quotation is introduced by formulae using the word "WZ,

8 4 Following the translation and analysis of L.H. Schiffman,//a/afeAa/j, 1 9 7 5 , pp.32L 85 CL G. Vermes, Dead Sea Scrolls, 2 l 9 7 5 , p . 3 7 ; H. Gabrion, "Interpretation",

.4NRWnil9,l

(1979) 8 2 1 L

86 C L L . H . Schiffman, o . c , PP.75L 87 It is important to note that it is exegesis, not (esoteric) revelation, which is at the basis of the Qumran legislation. Cf. 11. Gabrion, a . c , p p . 8 2 2 L w h o states that "pour tout ce qui touche a la juridiction, la Torah est I'unique charte de la Communaute" ( p . 8 2 3 ) . This seems to be the case despite those remarkable features of the newly published 1 IQT which suggest that the Essenes (?) regarded the Temple Scroll as quintessential Torah, the true word o f God. Cf. J. .Milgrom, "The Temple Scroll", 5 / 1 41 ( 1 9 7 8 ) 1 0 9 , 1 1 9 . 88 CL IQpHab, IQpMic ( 1 4 ) , IQpZeph ( 1 5 ) , IQpPs ( 1 6 ) , 3QpIs ( 4 ) , 4QpIsa-e ( 1 6 1 165), 4QpHosa-b ( 1 6 6 - 1 6 7 ) , 4QpMic ( 1 6 8 ) . 4QpNah ( 1 6 9 ) , 4 a n d midrash (u; "i 7 a ) , the d e r i v a t i o n of a law t h r o u g h biblical exegesis, aggadic a n d es pecially h a l a k h i c exegesis^^. This leads u s . t o a brief discussion of t h e Essene h a l a k h a h .

1 0 . 7 . T h e H a l a k h a h of t h e

Community

10.7.1. Halakhah and oral law. T h e exegetical t e c h n i q u e s of a n d (ffTT?3 w h i c h w e r e a p p h e d b o t h to t h e m ' ? a j a n d t h e rmnoj f o r m the basis of t h e Q u m r a n i a n l e g i s l a t i o n ^ ' . It is im p o r t a n t t o n o t e t h a t t h e Q u m r a n C o m m u n i t y did n o t h o l d to a n oral law c o n c e p t ^ * . T h i s c o n c e p t is e n t i r e l y a b s e n t from Q u m r a n . T h e nistar is n o t t h e e q u i v a l e n t of t h e later r a b b i n i c oral law as it is derived (only) t h r o u g h divinely-inspired exegesis; t h e perush is also integrally c o n n e c t e d w i t h t h e t e x t , b a s e d u p o n t h e specific Q u m r a n i a n i n t e r p r e t a t i o n . Similarly, mizvah as t e r m for the sec-

89 On the word and genre of the 'pesher' see O. Betz, Offenbarung, p p . 7 7 - 8 0 ; F.F. Bruce, Exegesis, pp.7-10; 1. Rabinowitz, "Pesher/Pittaron: Its Biblical Meaning and its Significance in the Qumran Literature",ft f 3 , 5 ; 4 Q 5 1 2 fl 1 2 , 4 ; c L 1 IQT 5 1 , 5 - 9 ; 5 6 , 3 4 . 2 1 ; 5 7 , 1 3 - 1 4 ; 5 9 , 3 - 9 . CL IQS 1,26; 3 , 1 ; 6,6-7; IQ-Sb 1,1-2; CD 6 , 1 4 - 2 1 ; 7,2.6-8; 4 Q 1 8 4 14-17; 4Qplsb 2,1-10; 4QDibHam^ f2,13-14; 1 IQPs^ DavComp ( 2 7 , 2 - 1 1 ) . See G. Vermes, Qumran, 1 9 7 7 , p p . 1 8 5 , 1 9 5 L He points o u t that CD 7,18-20 dis covers in Num 2 4 , 1 7 the announcement of the coming of both the "Interpreter of the law" (= the Star) and the "Prince o f the whole Congregation" (= the Sceptre), while the quotation of N u m 2 4 , 1 7 in 4QTestim 12 is usually understood as refer ring to the kingly messiah only ( p . l 9 6 ) . Cf. also O. Betz, Offenbarung, pp.34f.; G. Jeremias, Lehrer, p p . 2 8 9 - 2 9 2 ; R. Riesner,/ejus als Lehrer, p . 3 0 8 .

124 According to I I Q T 5 6 , 2 0 - 2 1 ; 5 7 , 1 2 - 1 4 (cf. 5 8 , 1 8 ; 5 9 , 1 3 - 2 1 ) the future king of Israel has to consult the priests' interpretation of the Torah before he makes his decisions.

188

taw

and Commandments:

The Rule of Life

10.8.2. The motives of obedience. With regard t o m o t i v e s of o b e d i e n c e , t h e claim of t h e wiU of God'^-' a n d t h e a t t a i n m e n t of e t e r n a l life as r e w a r d ' a r e p r o m i n e n t . O t h e r passages i m p l y as m o t i v e s t h e effort t o avoid s i n ' ^ ' , t o b e c o m e or t o stay p u r e ' ^ * , a n d fear a n d love'^^. E x c u r s u s I I : Q u m r a n , t h e Law, a n d Legalism In 1966 H. Braun wrote that most scholars rightly regarded the attitude of the Qumran Community as "ernsteste, besonders strenge Gesetzlichkeit"'30_ jje speaks of rigorism, narrow observances, and dry legalism. It is undisputable, of course, that we find a rigorous obedience to the Torah in Q u m r a n ' 3 1 . However, it is questionable whether this rigorism with regard to the obedience to the Torah can be equated with legalism. The statements of J.A. Huntjens demonstrate, unintentionally, the impor tance of a clear presentation which distinguishes between legal rigorism and legalism. He states with regard to CD and IQS that the legalistic notion of the Qumranian covenant concept is especially evident in the term "new covenant" which, according to him, is almost exclusively identified with the issue o f the interpretation of the Torah and with the question of the sabbath and the festivals'32. He believes that the question of the calendar was "the single most decisive issue" which led to the seces sion of the Qumran group from Jerusalem to the desert (p.364). He then attempts to support his thesis that such a rigid and legalistic notion of covenant is persistent in the Qumran texts by trying to prove that Qumran halakhah is not developed by exe gesis but "states as already well-established and absolute legal maxims" ( p . 3 6 6 ) . He concludes that the Community had a "very rigid and severely legalistic understanding of the law as an absolute maxim to be followed and o b e y e d " ( p . 3 6 8 ) , that the legal ism of the Community "and the whole issue of the law and the covenant is reduced to the question of the calendar" (p.369), and that the main exegetical aim in Qumran was "to seek biblical support for the sect's dating of the Sabbath and the festivals and for refining the regulations for the correct observance of the Sabbath" (ibid.). However, if we take into account the fact that (1) Huntjens overemphasizes the sig nificance of the calendric issue, (2) he has a totally erroneous conception of the ori gin and function of Qumranian halakhah, and (3) he has a one-sided view of the objectives of Qumranian exegesis, not much of his "rigid and severe legalism" re mains. Huntjens realizes this himself and therefore establishes a "highly spiritualized notion of covenant law as faith in the eschatological purpose of God revealed through

125 126 127 128 129 130

Cf. IQSb 1,1-2;CD 2 , 1 4 - 2 1 ; 3,2-6.11-12.15; 4QpPsa 1,2-5; 4QDibHama fl 2,13-14. Cf. CD 3 , 1 5 - 1 6 . 2 0 ; 7,5-6; 19,1-2; 1Q22 2,1-5; lQ34t>is 2,6-7. Cf. CD 2,15-18; 4QDibHama fl 2 , 1 3 - 1 4 ; cf. 1 IQT 5 9 , 9 - 1 0 . Cf. CD 7,5-6. For fear cf. IQS 4 , 3 ; 1Q22 2,9-10; for love cf. CD 19,2; IQH 16,13.17. H. Braun, Qumran und das Neue Testament, 2 , pp.229f. Cf. his earlier studies "Beo bachtungen zur Tora-Verscharfung im haretischen J u d e n t u m " , ThLZ 79 ( 1 9 5 4 ) 3 4 7 - 3 5 2 ; idem Spdtjiidisch-haretischer passim.

131 Cf. M. Hengel, Judentum,

und friihchristlicher

Radikalismus,

1, 1957,

p . 4 0 4 ; J . A . Huntjens, "Notions", RQ 8 ( 1 9 7 4 ) 3 6 2 - 3 6 9 .

132 J.A. Huntjens, "Notions", RQ 8 ( 1 9 7 4 ) 362f.

Excursus

1 89

scripture" (p.S78) discussing mainly passages from IQpHab and I Q H ' ^ S . con cludes that particularly IQH has the tendency to internalize and spiritualize the law as being centered in the heart. The law, he says, is still a law which has t o be o b e y e d ; but here obedience is a response t o , and acceptance of, the revealed law or covenant purpose of G o d , corresponding t o an act of faith. Huntjens explains the fact that these t w o notions of law (and covenant) occur in the Qumran texts side by side with the reference to the priestly-apocalyptic nature of the sect ( p . 3 7 9 ) . We doubt, how ever, whether these two differing notions of law are so much different with regard to the Qumran texts. It is important to note that the necessity of obedience to the law is implied in the 'internalized' notion of law as well (as Huntjens admits). We suggest that the difference between these notions of law should be explained o n the basis of the different literary genres ~ hodayot or hymns have necessarily a more 'internal ised' or 'spiritual' thrust than the serekh or manual - rather than by resorting to the assumption of a neat confluence of priestly and of apocalyptic traditions which did not 'merge' in the Community but found their different expressions in different doc uments. Even though CU, I Q S , and I Q H have to be ascribed to different periods and authors, they nevertheless reflect together (!) the theological perspectives and the practical piety of the Community. Further, it has t o be pointed out in principle that the law is not the centre of all thinking in Qumran. The central salvational property of the Community is not the law but the Community itself and the affiliation with and membership in i t ' 3 4 _ As regards the Community's function as a means of salva tion, four vehicles of salvation were considered to be available: (1) the teaching and knowledge of the Community, especially of the law, (2) the holy atmosphere of the Community, (3) the exclusiveness of the Community, and (4) the disciphne of the Community 135_ J h e obedience to the law and the regulations and orders of the Community serve, in the final analysis, the securing and the protection of the pure fellowship which possesses God's salvation'36_ FQ,- the member of the (îmmunity, righteousness does not (!) c o m e by works of law even though human righteousness is works of law for h i m ' 3 7 . It is clear at the same time, however, that even for the members of the Community there is no salvation without obedience t o God in and through his law. The classification as p'>TS is based on the election by God's pre destining grace and involves, at the same time, the obedience to the law: "doing the law is the condition of remaining elect"138_ Obedience to the commandments is required as a condition for remaining in the covenant. Further, the final objective of the pious life was not mere obedience to the law and the commandments per se but rather the glory and the praise of G o d ' 3 9 . Therefore, love for God'"Ô jgye for the

133 ,|.A. Huntjens, "Notions", RQ_ 8 ( 1 9 7 4 ) 3 7 0 - 3 7 8 . He also refers to IQM 13,2-4; 10,8-11; 11,7-8; IQS 3 , 1 3 4 , 2 5 ; lQ34t'is 2 , 3 4 ; 1Q27 3-8. He points out, and rightly so, that this side has received insufficient attention ( p . 3 7 8 ) . R.J. Banks, Jesus and the Law, p.58 asserts that the law obviously did not fill the thought and worship of the Community to the exclusion of everything else. 134 C(.G.\aixa.mg,

Umdeutung

des Kultus,

1 9 7 1 , p. 153.

135 Cf. P. Garnet, "Qumran Light o n Pauline Soteriology", 1 9 8 0 , p . 2 0 . 136 CL H. UchUnbetger, Studien, p.217. 137 C L J . Becker,//e(V, p . l 2 5 ; E.P. Sanders, fau/, p p . 3 0 6 - 3 1 2 . 138 E.P. Sanders, o . c , p . 3 1 2 . 139 CL .M. Limbeck, Ordnung, p p . 1 7 0 - 1 7 3 referring to IQS 10,8-9; IQH 1,27-31; 4, 2 7 4 0 ; 10,9-12. 140 CL CD 2 0 , 2 1 ; IQH 1 4 , 2 6 ; 15,9-10; 1 6 , 7 . 1 3 .

1 90

Whdom:

Universal-Systematic

Blueprint for Creation and

Salvation

brethren occupies a central position in the Community. Finally, it has been pointed out that "the stress laid u p o n ethical obligations entails the preservation of many Old Testament prophetic and wisdom e m p h a s e s " ' 4 2 . Thus, we conclude that the Qumranian notion of law is not legalistic in the proper sense of the t e r m ' 4 3 jj rather inseparably linked with the notions of election and grace. The character of this linkage is still a paradox which is expressed by U. Wilckens in the following manner: "Fiir die Qumrangemeinde bedeutet die Rechtfertigungserfahrung sola gratia selbstverstandlich cine e m e u t e , unbedingte Verpflichtung zu radikaler Gesetzeserfiillung; das sola fide geht hier zusammen mit den Gesetzeswerken"'44.

§ 11

Wisdom: Universal-Systematic Blueprint for Creation and Salvation

Several scholars have discussed t h e influence a n d effects of the s a p i e n d a l t r a d i t i o n o n t h e Q u m r a n C o m m u n i t y a n d its t e x t s . T h e m o s t c o m p r e h e n s i v e s t u d y w r i t t e n so far is t h e u n p u b l i s h e d dis s e r t a t i o n of J . E . W o r r e l l ' * ' . With regard t o o t h e r relevant studies in this area t h e n a m e s of F . N o t s c h e r , A . M . D e n i s , C. R o m a n i u k , W.L. l i p s c o m b , a n d .M. K u c h l e r have t o b e m e n t i o n e d ' * 6 .

1 1 . 1 . T h e Significance of t h e Sapiential 11.1.1.

Qumran

(IS wisdom

community.

Tradition J.E.

Worrell

has de-

141 Cf. CD 6 , 2 1 ; IQS 1,9; 2 , 2 4 ; 4 , 4 - 5 ; 5,2.5. 142 R.J. Banks, Jesus and the Law, p.58. Similarly P. Garnet, a.c, pp.20-22 w h o states, however, that the phrase "justification by works of the law" is still valid for Qum ran: "In spite of the emphasis o n the covenant community, obedience was essen tial if either community or the individual were to find acceptance with G o d " (p. 22). 143 Cf. R.J. Banks, o.c, pp.57f. 144 U. Wilckens,/eomtr, 1, EKK V I / 1 , 1978, p . 2 4 8 . 145 J . E . Worrell, Concepts of Wisdom in the Dead Sea Scrolls, Ph.D Diss. Claremont Graduate School, 1 9 6 8 . 146 Cf. F. Notscher, Terminologie, p p . 3 8 - 4 8 , 5 0 - 6 3 , 7 1 - 7 6 ; A.M. Denis, Les themes de connaissance dans le Document de Damas, 1 9 6 7 ; C. Romaniuk, " 1 ^ theme de la sagesse dans les documents de Qumran", RQ9 (1978) 4 2 9 - 4 3 5 ; W.L. Lipscomb, "Wisdom at Qumran", Israelite Wisdom, 1978, pp.277-285; M. Kiichler, Weisheits traditionen, 1979, p p . 8 8 - 1 3 3 .

The Significance

of the Sapiential

Tradition

191

s c r i b e d t h e Q u m r a n C o m m u n i t y as " w i s d o m c o m m u n i t y " ' * ' . This claim c a n b e s u b s t a n t i a t e d o n t h e basis of t h e s a p i e n t i a l p h r a s e o l o g y w h i c h is diffused t h r o u g h o u t t h e Q u m r a n t e x t s ( § 1 1 . 2 . 1 ) , t h e o c c u r r e n c e of h t e r a r y genres w h i c h are c h a r a c t e r i s t i c of t h e w i s d o m t r a d i t i o n , a n d t h e sapiential p r o p e n s i t i e s of d o c u m e n t s like I Q S a n d C D w h o s e f u n c t i o n was t h e r e g u l a t i o n of t h e life of t h e C o m m u n i t y ( § 1 1 . 2 . 2 . ) , t h e f r e q u e n c y a n d c o n t e n t of t h e peri c o p e s r e l a t e d t o t h e w i s d o m t r a d i t i o n a n d of sapiential c o n c e p t s ( § 1 1 . 1 . 2 . ) , t h e claim of t h e C o m m u n i t y t o possess w i s d o m ( § 1 1 . 5.), t h e e m p h a s i s o n t e a c h i n g ( § 1 1 . 6 . ) a n d right e t h i c a l c o n d u c t ( § 1 1 . 7 . ) , a s w e h as o n t h e basis of t h e inevitable r e l a t i o n s h i p w i t h t h e c o n t e m p o r a r y s a p i e n t i a l milieu'*®. T h e possible s e l f - u n d e r s t a n d i n g of t h e Q u m r a n g r o u p as w i s d o m c o m m u n i t y is especiaUy e v i d e n t in t h e use of t h e t e r m n x y , " c o u n s e l / c o u n c i r ' ' * 9 . T h e "piajj^Q^ clearly a t e r m of t h e w i s d o m t r a d i t i o n , a p p e a r s t o have b e e n o n e of t h e m o s t prestigious p e r s o n a g e s of t h e C o m m u n i t y : h e was p r o b a b l y i d e n t i c a l w i t h t h e mebaqqer or " g u a r d i a n " , t h e t e a c h e r of t h e C o m m u n i t y " " . T h e p e o p l e w h o w a n t e d t o j o i n t h e C o m m u n i t y a r e c h a r a c t e r i z e d as possessing n y i (cf. I Q S 1,11-13). M. K u c h l e r c o n c l u d e s from this e v i d e n c e t h a t " d i e M o n c h s g e m e i n d e v o n Q u m r a n war ftir die d a m a h g e Zeit eine d e m o n s t r a tive V e r w i r k l i c h u n g . . . einer a p o k a l y p t i s c h - w e i s h e i t h c h e n G r u p p e , w e l c h e in d e r B e m i i h u n g u m die ' E i n s i c h t des L e b e n s ' u n d das 'Wissen der E w i g k e i t ' v e r h a r r t e (vgl. I Q S 2,3) u n d so ' Z e u g e ( n ) d e r W a h r h e i t ' ( I Q S 8,6) sein w o U t e " " ' .

147 J.E. Worrell, o.c, pp. 120-154 passim, followed by M. Kiichler, o . c , pp.90f. 148 Cf. M. Hengel, "Qumran und der Hellenismus", BETL 4 6 ( 1 9 7 8 ) 3 3 3 - 3 7 2 . Cf. also H. Lichtenberger, Studien, p . l 2 7 w h o states, following Hengel, that Jewish wisdom and HeUenism prepared the way for an individualization which characterizes the conditions for life in the C o m m u n i t y . J . E . Worrell, Concepts, p p . l 2 3 - 1 2 9 discusses the testimonies of Josephus and Philo o n the sapiential background of the Commu nity: Josephus mentions Judah the Essene w h o revealed mysteries and secrets (BeU l,87fL) and refers t o the Essene knowledge of prophetic apothegms (BeU 2, 159); and PhUo adduces the Essenes as cardinal example for the most exceUent sophia in Israel (Quod omnis 72-91). This evidence is, as WorreU admits ( p . l 2 8 ) , not conclusive as such, however. 149 C L J . E . WorreU, o.c, pp. 1 2 9 - 1 5 0 ; idem, "nSy: 'Counsel' or 'CouncU' at Qumran", K r 2 0 (1970) 65-74. 150 CL G. Vermes, Dead Sea Scrolls, pp.22-25; idem, Qumran, p . 9 1 ; J . E . WorreU, o . c , p p . 1 5 0 - 1 5 4 ; W.L. Lipscomb, "Wisdom at Qumran", 1 9 7 8 , p . 2 7 7 . 151 M. Kiichler, Weisheitstraditionen, p.91.

192

Wisdom: Universal-Systematic

Blueprint for Creation

and

Salvation

W.L. Lipscomb acknowledges the fact that numerous passages in the Qumran texts employ wisdom terminology and reflect a concern for knowledge and t e a c h i n g ' 5 2 . He disagrees, however, with the claim that such elements are really sapiential. He states that they are neither sapiential on the grounds of gaining consistent personal experience of the divine world order, nor are they sapiential o n the basis of form: "The object of wisdom at Qumran was the revealed mysteries of God's predestined plan of salvation, knowledge of sectarian doctrine" ( p . 2 7 8 ) . He believes that the employeDU;r!) see J.E. WorreU, o . c , pp. 156160.

198

Wvidom: Universal-Systematic


Wisdom metaphors include the water imagery'^' t e r m s like " l i g h f ^ ^ S a n d " w a y " ' ^ ' .

Salvation

and, further,

11.2:2. Wisdom genres. T h e C o m m u n i t y R u l e I Q S has b e e n d e s c r i b e d as " a t e a c h e r ' s m a n u a l a u t h o r i z e d b y t h e R a b b i m a n d i n t e n d e d t o p r o v i d e m a t e r i a l from w h i c h t h e I n s t r u c t o r c o u l d d r a w in his d i d a c t i c w o r k a n d material w h i c h m i g h t serve t o re m i n d h i m of t h e k i n d of b e h a v i o u r t h e R a b b i m e x p e c t e d of h i m " ' ^ * . If this is a c o r r e c t e v a l u a t i o n of I Q S ' ^ , it is o b v i o u s t h a t I Q S has t o be r e g a r d e d as b e l o n g i n g t o t h e w i s d o m t r a d i t i o n . It seems t h a t C D 1 3 - 1 6 is t h e fragment of a ' C o m m u n i t y R u l e ' tooÔO.

A n o t h e r w i s d o m g e n r e is t h e sapiential p o e m , r e p r e s e n t e d b y 4Q1842'" a n d 4Q185202. j h e t e x t s 4 Q 4 8 6 , 4 Q 4 8 7 , 4 Q 4 8 9 , a n d 4QShir a r e p r o b a b l y w i s d o m p o e m s w i t h a h y m n i c c h a r a c t e r .

195 Terms like "fountain", "spring": ] ' y a o c c u r s in IQS 3 , 1 9 ; 1 0 , 1 2 ; 11,7; IQH 1,5; 5 , 2 6 ; 6 , 1 7 ; 8 , 6 . 1 2 ; 1 2 , 1 3 ; 1Q35 2 , 1 ; 1Q36 1 2 , 2 ; n p a o c c u r s 17x in IQH, and in IQS 3 , 1 9 ; 1 0 , 1 2 ; 11,3.5.6.; IQM 7,6; IQSb 1 , 3 . 6 ; 3 , 1 9 ; 1Q16 8 , 2 ; 4 Q D i b H a m a f l 2 5 , 2 ; 4QShirb f 4 4 4 7 1,1; f52-59 3 , 2 ; f63 3 , 1 ; 4QOrdC fl 1,4. Total: 3 2 occur rences. 196

- n K o c c u r s as noun 16x in I Q S , lOx in IQH, lOx in IQM and in CD 5 , 1 8 ; 1 3 , 1 2 ; 1Q14 2 2 , 2 ; 1Q27 fl 1,6; 4QFIor f l - 2 l,9;4QpIs f2 1,4; 4 Q 5 1 2 f l 9 1 , l ; f 2 2 7 , 3 ; 4 Q 5 1 7 f l 6 , 2 ; 8Q5 1,3; 1 IQPs^ 2 6 , 1 1 ; 2 7 , 2 . 2 . Total: 8 7 occurrences. 197 -jni occurs 4 3 x in IQS, 23x in IQH, 2 2 x in C D , and in IQM 3 , 1 0 ; 14,7; IQSa 1,2.17.28; IQSb 6 , 2 2 ; 1Q17 1,4; 1Q19 1,3; 1Q22 2,8; 1Q30 2 , 2 ; 2 Q 2 2 2 , 3 ; 4 Q F l o r f l - 2 l , 1 4 ; 4 Q p I s b 1,5; 4Qpls p i n ) of t h e m i g h t y w i n d s " , " t h e p a t h s ( n i 3 ' ' n 3 ) of t h e s t a r s " , " t h e laws ( n i p i n ) of t h e great light of h e a v e n " , " t h e s t a t u t e ( T i 3 n ) a n d signs of e v e r y d o m i n i o n " , " t h e certain law ( n a i a x a i i 3 n ) " , " t h e p r e c e p t w h i c h is a n d shaU be for ever a n d ever w i t h o u t e n d ( n K ' ' n i n u n n7iyn m n n ) " . It has b e e n observed already that p i n a n d D S B ' a a r e often u s e d as d e s i g n a t i o n s of t h e o r d e r of c r e a t i o n set u p b y G o d ^ ' " . T h e u n i v e r s a l i t y of w i s d o m is n o t a p r o m i n e n t c o n c e p t ; it is i m pUed in I Q S 3 , 1 5 ; I Q H 9 , 1 7 2 " . 11.3.3. Sapiential personifications. J.A. Sanders pointed out t h a t l l Q P s * 18 (= Ps (syr) 2) has close c o n n e c t i o n s w i t h w i s d o m s p e c u l a t i o n , p r o b a b l y even i m p l y i n g t h e p e r s o n i f i c a t i o n of wisd o m ^ ' ^ . T h e Q u m r a n i a n origin of this p e r i c o p e is d i s p u t e d ^ ' ' .

209 See also IQH 12,5-11; 13,8-10.13. 210 Cf. supra, p . l 7 1 with n.23 and §10.5.1-2. 221 Cf. M. Kiichler, Weisheitstraditionen, p . 9 4 w h o points o u t that "eine universale Ptasenz der 'Weisheit' bei d e n Menschen wie in Sir 1,10; Bar 3,38 ist undenkbar". 2 1 2 J . A . Sanders, " T w o Non-Canonical Psalms in l l Q P s ^ " , ZAW 76 ( 1 9 6 4 ) 57-75; idem, DJD 4 ( 1 9 6 5 ) 6 9 ; cf. also J.C.H. Lebram, "Die Theologie der spaten Chokma", ZÎV 77 ( 1 9 6 5 ) 202-21 1, here 202L 213 J . A . Sanders, DJD 4 ( 1 9 6 5 ) 6 9 states that "there is nothing of necessity Qumran ian in the psalm". Similarly D. Liihrmann, "Ein Weisheitspsalm aus Qumran ( 1 1 -

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201

S a n d e r s asserts t h a t t h e p e r s o n i f i c a t i o n of w i s d o m is n o t f o u n d in a n y o t h e r Q u m r a n t e x t ^ ' * . T h e a b s e n c e of t h e p e r s o n i f i c a t i o n or h y p o s t a t i z a t i o n of w i s d o m has b e e n o b s e r v e d b y o t h e r s as w e U ^ ' ' . T h i s a b s e n c e can b e e x p l a i n e d by p o i n t i n g o u t (1) t h a t t h e fem i n i n e h y p o s t a s i s of G o d p r o b a b l y a p p e a r e d as t o o m y t h o l o g i c a l for t h e C o m m u n i t y , (2) t h a t s u c h a p e r s o n i f i c a t i o n was superflu ous as t h e C o m m u n i t y itself claimed a r a t h e r close a n d i n t i m a t e fellowship w i t h G o d , a n d (3) t h a t t h e r f o r e a p e r s o n i f i c a t i o n or h y p o s t a s i s did n o t fit i n t o t h e s t r i c t o u t l i n e s of Essene theology^'®.

11.4. Wisdom, Revelation, and the Covenant 11 .4.1. Revealed wisdom. For the Q u m r a n C o m m u n i t y the p r e s e n t a e o n is c h a r a c t e r i z e d b y a f u n d a m e n t a l lack of w i s d o m . T h e w i c k e d of Israel w h o are t h e sons of d a r k n e s s walk in t h e spirit of f a l s e h o o d , w h i c h is t h e spirit of folly ( I Q S 4 , 2 4 ) , per f o r m i n g d e e d s of foHy ( I Q H 4 , 8 ; 1 3 , 4 ) . It is o n l y t h e C o m m u n i t y w h i c h possesses w i s d o m , revealed b y G o d . T h i s distinctive w i s d o m w h i c h s e p a r a t e s t h e C o m m u n i t y from t h e rest of Israel is express ed a n d c o n t a i n e d in t h e " m y s t e r i e s " (o'Tn ) of G o d . A n d in t h e c o n t e x t of t h e C o m m u n i t y t h e •"'H c o r r e s p o n d to t h e divine

Thus cialized sion by wisdom

214 215 216 217 218

it can b e said t h a t " w i s d o m a n d r e v e l a t i o n b e c o m e spe correlatives in t h e Scrolls, w i t h i n s p i r a t i o n as m u c h posses w i s d o m as possession of w i s d o m " ^ ' * . A n d it is in or b y his t h a t G o d reveals his secret c o u n s e l t o t h e C o m m u n i t y (cf.

QPsa XVIII)", ZAW SO (1968) 88 concluding from a form-critical analysis that it is different from the Essene psalms in IQH (pp.90f.). W.L. Lipscomb. "Wisdom", p.279 agrees that Liihrmann's arguments to the effect that the Essenes could not have written the psalms are unconvincing. J.A. Sanders,/)//) 4 (1965) 69. J . A . WorreU, Concepts, p p . 2 3 0 - 2 3 6 ; M. Hengel, Judentum, p p . 2 9 6 L ; M. Kuchler, o.c, p . 9 4 . Cf. J . E . Worrell, o.c, pp.231f., foUowing H. Ringgren, The Faith of Qumran, 1 9 6 3 , p p . 8 1 - 9 3 ; M . HengeL o.c, p.397 n . 6 3 3 . CL F. Notscher, Terminologie, p.72; J.E. WorreU, o.c, p . 1 7 8 ; M. Kuchler, Weis heitstraditionen, pp.92L J.E. WorreU, o.c, p . l 7 7 , referring to those passages where sapiential terms are link ed with C T H . and to the paraUels between n and T 10- Cf. also W.L. Lipscomb, "Wisdom", 1 9 7 8 , p.277; C. Rowland, Open Heaven, pp.l 15-120.

202

Wiidom:

Universal-Systematic

Blueprint for Creation

and

Salvation

IQS 2,3; 4,2; CD 2,12-13; I Q H 1,21; 9 , 3 1 ; 11,9-10.27-28). Here, as w i t h regard t o c r e a t i o n , G o d is t h e n j ? ! " i i p a , t h e " s o u r c e of k n o w l e d g e " . M. Hengel states in this context that "das Wissen dber die tieferen Zusammenhange in Schopfung und Geschichte . . . stammen aus ihm (i.e. Gott) allein, und nur der ist weise, dem Gott dutch seinen Geist die Geheimnisse seines Willens geoffenbart hat"219.

T h e c o m m u n i c a t i o n of this divinely revealed k n o w l e d g e is ach ieved t h r o u g h t e a c h i n g (cf. § 1 1 . 5 . ) . We p o i n t e d o u t earlier t h a t G o d ' s c o u n s e l a n d revelation is t h e p o i n t of d e p a r t u r e of t h e Q u m r a n i a n t h e o c e n t r i c a n d s y s t e m a t i c b l u e p r i n t of t h e c r e a t e d w o r l d , known only to the Community. T h e T e a c h e r of R i g h t e o u s n e s s plays a n i m p o r t a n t role in t h e r e v e l a t o r y c o m m u n i c a t i o n of divine w i s d o m . He a s s u m e s t h e cen tral r o l e as revealer^^". T h e essential c o n n e c t i o n of t h e C o m m u n i t y w i t h the secrets of G o d consists in t h e T e a c h e r ' s e n h g h t e n m e n t c o n c e r n i n g t h e Q u m r a n i a n possession a n d c o m m u n i c a t i o n of wis dom and salvation. 11.4.2. Wisdom and the covenant. It has b e e n p o i n t e d o u t a l r e a d y t h a t for t h e individual t h e r e c e p t i o n of t h e gift of k n o w ledge c o i n c i d e s w i t h t h e e n t r a n c e i n t o t h e C o m m u n i t y ^ ^ ' . I n o t h e r w o r d s , " t h e gift of k n o w l e d g e is t h e m e a n s of effecting t h e elect i o n " 2 2 2 . It is in this c o n t e x t t h a t I Q S 4 , 2 - 1 4 u n d e r s c o r e s t h e wis d o m of t h e p"'TX w h i c h e n a b l e s h i m t o grasp G o d ' s w o n d e r s a n d w h i c h is g r a n t e d o n l y t o t h e elect^^^. T h e c o n t e n t of r e v e l a t o r y a n d revealed k n o w l e d g e deals w i t h t h e p r e s e n t salvation given b y G o d t o t h e C o m m u n i t y (cf. I Q H 7 , 2 6 - 3 3 ; 1 1 , 3 - 1 4 ) . T h e children of G o d ' s t r u t h " j u b i l a t e in e t e r n a l k n o w l e d g e " ( I Q M 1 7 , 8 ) . T h e r e are " w i s e m e n " ( D ' a a n , I Q S a 1,28; 2 , 1 6 ; 1 Q 2 2 2,8-9) a n d " m e n of k n o w l e d g e " ( m y l •'\i;2H, C D 2 0 , 4 ) in t h e C o m m u n i t y . T h e

219 M. Hengel, Judentum, p.402 referring to IQS 11,3-7; idem, "Qumran", BETL 46 (1978) 357. 2 2 0 F. Notscher, Terminologie, p . 5 1 ; G. Jeremias, LeArer. p p . 1 4 1 , 1 5 0 - 1 6 6 ; J . E . Wor reU, Concepts. p p . 1 6 3 - 1 6 9 , 3 7 9 - 3 8 5 ; M. Kuchler, Weisheitstraditionen. pp.92f. 221 EspeciaUy in the 'Community hymns' in IQH; cf. H.W. Kuhn, Enderwartung, pp. 155-163. 2 2 2 E.P. Sanders, Pau/, p . 2 6 0 , quoting IQH 14,25-26. 2 2 3 Cf. B. Sharvit, "The Virtue of Wisdom in the Image of the Righteous Man in the Manual of DiscipUne" (hebr), Beth Mikra 5 9 ( 1 9 7 4 ) 5 2 6 - 5 3 0 .

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and the Covenant

203

" s p i r i t of k n o w l e d g e " ( n y T n n ) has b e e n given t o , a n d is active in, t h e C o m m u n i t y ^ ^ * . T h e r e are also passages w h i c h d e s c r i b e t h e gift of k n o w l e d g e as e s c h a t o l o g i c a l e n d o w m e n t (cf. I Q S 4 , 2 2 ; I Q H 3 , 2 2 - 2 3 ; 1 1 , 1 2 ; 1Q27 n 1,7; 4 Q M e s s A r 1,3-10; 4 Q p I s " f8 1 0 , l l - 2 4 ) 2 2 5 _ T h e u n p u b l i s h e d t e x t 4 Q A h A a t t r i b u t e s great wis d o m t o t h e p r i e s t l y messiah^^^.

11.5. Wisdom and Teaching 11..5.1. I'he importance of teaching. T e a c h i n g is an essential w i s d o m c a t e g o r y . T h a t this is t r u e for Qumran^^^ b e c o m e s o b vious w h e n w e c o n s i d e r t h e t e r m s u s e d t o describe t h e p r o c e s s of t e a c h i n g : Ta"? ( p i ) , y T i n , T ' 3 n , a n d ^7•>3iz/n. T h e s e t e r m s refer (1) t o G o d ' s r e v e l a t i o n of w i s d o m t o t h e C o m m u n i t y ^ ^ * , a n d (2) t o t h e t e a c h i n g w i t h i n t h e C o m m u n i t y ^ ^ ^ . In t h e different t e x t s w e find n u m e r o u s w i s d o m forms a n d e l e m e n t s w h i c h serve a d i d a c t i c f u n c t i o n ^ ' " . The m a n u a l form of C D a n d of I Q S ^ " u n d e r s c o r e t h e i m p o r t a n c e erf s a p i e n d a l t e a c h i n g for Q u m r a n . 11.5.2. The Teacher of Righteousness. T h e p T s n m i a re ceived his w i s d o m from G o d (cf. I Q p H a b 7,4) a n d passed it o n t o t h e C o m m u n i t y ( I Q H 2 , 9 - 1 0 ; I Q p H a b 2 , 1 - 3 ; C D 1,1-12). S o m e s c h o l a r s a s s u m e t h a t t h e T e a c h e r m i g h t have b e e n a s a g e / t e a c h e r in Jerusalem^^^ pjj^ vvisdom w a s , h o w e v e r , n o t t h e c o m m o n wis-

2 2 4 Cf. IQSb 5 , 2 5 ; IQH 14,25; 4QShira f l , 6 ; 4QShirb f l 8 2,6; 4QS1 37-40; U Q P s ^ 19,14. 225 Cf. H.W. Kuhn, Enderwartung. pp.166-175 concluding that passages like IQS 4 , 2 2 ; 1Q27 fl 1,7; IQH 11,12; 7,27 show "daB man der gegenwartigen Offenbarungserkenntnis den Sinn eines eschatologischen Geschehens im strengen Sinn geben konnte" ( p . l 6 8 ) . Cf. also P.G.R. de Villiers, "The Messiah and Messiahs in Jewish hpocdilyptic", Neotestamentica 12 ( 1 9 8 1 ) 8 8 . 2 2 6 Cf. J. Starcky, "Les quatres etapes du messianisme a Qumran", RB 70 ( 1 9 6 3 ) 4 9 2 ; cL R. Riesner, Jesus als Lehrer, p . 3 0 8 . 227 C L J . E . WorreU, Concepts, p p . l 5 6 - 1 6 0 ; W.L. Lipscomb, "Wisdom", 1978, p.277. 2 2 8 inb: IQH 2 , 1 7 ; H Q P s * 2 4 , 8 ; y > l i n : H Q P s ^ 19,2-3; IQH 4 , 2 7 - 2 8 ; 7.27; 10,5. 14; p a n : l l Q P s a 2 4 . 8 ; IQH 11,22.28; 12,33; " j i a w n : IQH 7 , 2 6 ; 9 , 1 6 ; 10,4. 6-7; etc. 229 CL 1 Q S 3 , 1 3 ; 4 , 2 2 ; 9 , 1 3 - 1 4 ; C D 1,11-12. 2 3 0 C L J . E . WorreU, o.c, p p . 1 6 0 - 1 6 3 . 231 CL E.F. Roop, Form Critical Study, 1 9 7 2 , pp.310-335 (conclusion). 232 C L J . E . WorreU, o . c , PP.167L

204

Wisdom: Universal-Systematic


Salvation

d o m of t h e ' o l d ' sage b u t a u n i q u e p r o p h e t i c - a p o c a l y p t i c wisdom233. 11.5.3. The maskil. It h a s b e e n p o i n t e d o u t a l r e a d y (§11.1.1.) t h a t t h e b'ÔfVa seems t o have b e e n o n e of t h e m o s t i m p o r t a n t p e r s o n s i n t h e C o m m u n i t y , p r o b a b l y being i d e n t i c a l w i t h t h e T p a a a n d t h e r m n n t y i n , t h e " g u a r d i a n " a n d t h e " i n t e r p r e t e r of t h e l a w " ^ ' * . T h e maskil w a s t h e t e a c h i n g f u n c t i o n a r y in t h e C o m m u n i t y , c o m m u n i c a t i n g its d o c t r i n e s t o t h e m e m b e r s 2 ' ' . He is to "teach the saints to live according to the Book of the Community Rule, that they may seek G o d with a whole heart and soul, and d o what is good and right before him as he commanded by the hand of Moses and all his servants the Prophets" (IQS 1,1-3). According to IQS 3,13-14 the maskil is to "instruct ( pan"?)' aU the sons of light and shall teach (TOibb) them the nature of aU the children of men ac cording to the kind of spirit which they possess". Cf. further IQS 9 , 1 2 - 2 0 .

11.6. C o n d u c t a n d Ethics 11.6.1. Wisdom and ethics. W i s d o m a n d ethics a r e l i n k e d in passages w h i c h deal w i t h t h e e x a m i n a t i o n of t h e novices a n d t h e m e m b e r s of t h e C o m m u n i t y . In IQS 5,20-21 we read that "when a man enters the covenant to walk according to all these precepts that he may join the holy congregation, they shall examine his spirit in community with respect to his understanding ( 1 "jDU;) and his practice of the law ( m m a T>i:'ya)". in C D I 3 , I I it is similarly stated that the novice shall be examined "with regard to his deeds ( TU/J?a), understanding ( I ' P D ' B ? ) , strength, ability, and possession". When the novice has completed his year of proba tion "the congregation shall deliberate his case with regard to his understanding ( l'?Dt2?) and his observance of the law ( r m n n T" li^ya)" ( I Q S 6,18).

E a c h m e m b e r of t h e C o m m u n i t y "shall s t r e n g t h e n his loins t h a t h e m a y p e r f o r m his tasks ( w y a m i a y ) a m o n g his b r e t h r e n in ac c o r d a n c e w i t h his u n d e r s t a n d i n g ( T'?3t2?) a n d t h e p e r f e c t i o n of his w a y ( i D T T D i n ) " ( l Q S a 1,1 7-18). T h u s t h e r a n k of e a c h m e m b e r in t h e h i e r a r c h y of t h e C o m m u n i t y d e p e n d e d o n this e x a m i n a t i o n of his spirit ( n n ) w i t h regard t o his u n d e r s t a n d i n g {b:iV}) and

2 3 3 C f . J . E . WorreU, o . c , pp.379f. 234 Cf. G. Vermes, Oead Sea Scro/is, pp.19-25; J . E . Worrell, o . c , p p . 1 5 0 - 1 5 4 . 235 Cf. W.L. Lipscomb, "Wisdom", 1 9 7 8 , p . 2 7 7 .

Conduct

and Ethics

205

his " w o r k s of t h e l a w " ( n m n a "-u/yn) w h i c h s e e m to be envis aged as o b j e c t i v e l y discernible q u a l i t i e s ^ ^ . As t o t h e Q u m r a n i a n parenesis it has b e e n o b s e r v e d t h a t t h e Es s e n e e x h o r t a t i o n s have t w o general c h a r a c t e r i s t i c s : t h e e m p h a s i s on separation leading t o purity, and the emphasis on knowledge a n d u n d e r s t a n d i n g ^ ' ' . T h e c o s m i c - e t h i c a l d u a l i s m is r o o t e d in t h e w i s d o m t r a d i t i o n as well^^*. 11.6.2. Ethics and law. T h e s t u d y of t h e law, t o g e t h e r w i t h all divine k n o w l e d g e given t o t h e C o m m u n i t y , aims at m a n ' s c o n d u c t ^ ' ^ . This can b e seen in t h e i n t e n s i t y a n d significance of t e r m s like T]VV, D - ' i y y a , m ' ? ' ' ? y , a n d n'?n u s e d w i t h regard t o man^*". Right c o n d u c t (cf. I Q S 1,2: " t o d o w h a t is g o o d a n d right b e f o r e h i m " ) is e x p l a i n e d m a t e r i a l l y b y t h e l a w a n d t h e p r o p h e t s (cf. I Q S 1,3). T h e c o n d u c t w h i c h is pleasing t o G o d can b e a c h i e v e d b y a b s o l u t e o b e d i e n c e t o t h e divine c o m m a n d m e n t s in t h e C o m m u n i t y — exclusively in c o n t r a s t t o , a n d in s e p a r a t i o n f r o m , t h e w i c k e d (cf. t h e p o l e m i c in I Q S 5 , 1 1 - 1 2 ) 2 * ' . G o d c a n be s o u g h t o n l y in t h e T o r a h . T h e r e l a t i o n s h i p b e t w e e n T o r a h a n d e t h i c s in t h e C o m m u n i t y is a vital, b u t also a c o m p l e x relationship^*^, f h e C o m m u n i t y requires a b s o l u t e o b e d i e n c e t o , a n d r e v e r e n c e of, t h e law a n d t h e p r o p h e t s . B u t w i t h regard t o t h e m o r a l i t y of its e t h i c w e o b s e r v e " a n e n v i r o n m e n t a l c o n d i t i o n i n g of b e h a v i o u r b y l a w and obhgation "2*'. We discussed a l r e a d y t h e crucial significance a n d i n s p i r e d s t a t u s cf Q u m r a n h a l a k h a h ( § 1 0 . 7 . ) . H a l a k h i c discussions m a d e a n ad j u s t m e n t of t h e rules of t h e C o m m u n i t y p o s s i b l e . F o r t h e C o m m u n i t y , t h e T o r a h discloses also t h e " h i d d e n t h i n g s " , i.e. t h e d o c trines p e c u h a r t o t h e C o m m u n i t y w h i c h are derived b y (inspired)

236 C f . J . E . Worrell, Concepts, p p . 2 2 7 - 2 3 0 ; H. Lichtenberger, Studien, p . 2 1 6 . 237 CL E.P. Sanders,/"fluA p p . 3 1 2 L 238 CL B. Otzen, "Old Testament Wisdom Literature and Dualistic Thinking in Late Judaism", SKr 28 ( 1 9 7 5 ) 146-157. 239 CL S.T. Kimbrough, "The Ethic of the Qumran Community", RQ 6 ( 1 9 6 9 ) 4 8 3 4 9 8 . He characterizes Qumran's faith as "religion of deed rather than of creed" (p.496). 240 Cf. H. Braun, Radikalismus, 1, p.24. 241 CL H. Lichtenberger, StudzVn, pp.201 L 242 CL S.T. Kimbrough, "Ethic", RQ 6 ( 1 9 6 9 ) 4 9 3 L 2 4 3 S.T. Kimbrough, a.c, p . 4 9 5 . He characterizes the Qumran ethic as "ethic of limited flexibility" ( p p . 4 8 3 , 4 9 8 ) .

206

Law and Wisdom

exegesis. As a r e s u l t , Q u m r a n e t h i c s c o m p r i s e s h o l i n e s s , p u r i t y , w o r s h i p (at t h e p r o p e r t i m e s ! ) , sacred m e a l s , social policies ( w i t h regard t o m a r r i a g e , private p r o p e r t y , e t c . ) , v i r t u e s , love a n d h a t e , a n d j u s t i c e . F o r t h e C o m m u n i t y t h e high c o m p l e x i t y o f t h e i r e t h i c did n o t b u r y its u l t i m a t e g o a l : t o achieve s y m m e t r y b e t w e e n t h e r i g h t e o u s n e s s of G o d a n d m a n ' s activity^**. T h e o r i e n t a t i o n b y t h e l a w , i.e. t h e S c r i p t u r e s a n d t h e h a l a k h a h , gave t o m a n a " s i c h e r e s B e z u g s s y s t e m in s e i n e m V e r h a l t n i s zu G o t t u n d zu sei n e m Nachsten"245. X h e u n d e r l y i n g p r e s u p p o s i t o n implies t h a t m a n is i n d e e d able t o k e e p t h e law a n d t o d e c i d e in l i b e r t y r e g a r d i n g his b e h a v i o u r . T h e radical e m p h a s i s o n t h e n e c e s s i t y t o k e e p all (!) divine c o m m a n d m e n t s reveals " e i n e m e c h a n i s i e r e n d e Gleichm a c h u n g z w i s c h e n W i c h t i g e m u n d U n w i c h t i g e m , also ein V e r z i c h t auf Einheitlichkeit"24®. T h e k e e p i n g of t h e l a w ( i n c l u d i n g t h e h a l a k h a h ) is often d e scribed as " p e r f e c t i o n of w a y " ( I T T c a n ) . T h i s n o d o n is ex pressed i n I Q S 8 , 1 0 . 1 8 . 2 1 ; 9,2.b.9^*\ This p h r a s e is a characteris tic d e s c r i p t i o n of t h e hfe in t h e C o m m u n i t y ^ * * . It h a s t o b e p o i n t e d o u t , h o w e v e r , t h a t m a n , in Q u m r a n t h e o l o g y , is a l w a y s d e p e n d e n t u p o n G o d w i t h regard t o t h e forgiveness of sins a n d s a l v a t i o n . N e v e r t h e l e s s , a t o n e m e n t is still l i n k e d w i t h c o n d u c t : i t is o n l y possible i n t h e s u b m i s s i o n of t h e i n d i v i d u d a n d of t h e e n t i r e C o m m u n i t y t o t h e divine will as it is e m b o d i e d in t h e law2«.

§12

Law and

Wisdom

T h e c o r r e l a t i o n of law a n d w i s d o m in Q u m r a n has n o t b e e n s t u d i e d in d e p t h b y a n y scholar. M. Hengel believes t h a t t h e re-

244 245 246 247

Cf. S.T. Kimbrough, c c , p . 4 9 7 . H. Lichtenberger, o . c . p . 2 0 4 . H. Bnun, Radikalismus, l,pp.28L See also the phrase in^'an in IQS 4 , 2 2 ; IQM 1 4 , 7 ; IQH 1,36; IQSa 1,28; 4QMa f8-9,5; 4QS1 39 fl 1,22; 4QShira 1,9; 4QShirb f i o , 8 ; f63 3 , 3 . Compare the phrases T > 3 n 7 3 a"'an -\br\ in IQS 4 , 2 2 ; ^ ^ ^ n t V i n IQH 2,10; and T D T T blOa D i a n in HQPsÛavComp 3 . 248 CL G. Kiinzing, Umdeutung des Kultus, 1 9 7 1 , pp.98L w h o states with regard to the background of the cultic meaning o f Qian that "auch das, was an die Stelle des Opfers tritt, wird mit kultischen Mafistaben geracssen" (p.98). 249 CL H. Lichtenberger, Stiwiien, p p . 2 1 0 - 2 1 2 .

Exegetical

Evidence

207

l a t e d n e s s of Essene t h e o l o g y t o h i s t o r y p r e v e n t e d t h e identifica t i o n of G o d ' s k n o w l e d g e or 'plan for t h e w o r l d ' wdth t h e T o r a h , t h u s differing from B e n Sira a n d later Pharisaic-rabbinic t h o u g h t ^ ^ " . O t h e r s c h o l a r s seem t o b e inclined t o r e c o g n i z e a Q u m r a n i a n re l a t i o n s h i p b e t w e e n l a w a n d w i s d o m b u t h m i t t h e m s e l v e s t o very brief r e m a r k s ^ ^ ' . T h e o n l y e x c e p t i o n is J . A . Davis w h o s e c o m m e n t s , h o w e v e r , are still r a t h e r provisional^^^. will first a n a l y z e inchvidual t e x t s b e f o r e w e arrive at a s y n t h e s i s of t h e n a t u r e of t h e c o r r e l a t i o n of law a n d w i s d o m in t h e Q u m r a n writings.

1 2 . 1 . T h e Exegetical E v i d e n c e 12.1.1. Explicit evidence. T h e r e are 11 passages w h i c h refer r a t h e r e x p l i c i t l y t o t h e close c o r r e l a t i o n a n d i d e n t i f i c a t i o n of law a n d w i s d o m . (1) I Q S 3 , 1 : " H i s soul detests t h e wise t e a c h i n g ( • ' n o •> n V T ) of j u s t laws ( p t s • ' O s u / a ) " . T h e t e r m is n o t p r o m i n e n t in t h e OT^^^ b u t is used in t h e Q u m r a n t e x t s ^ ^ w i t h t h e m e a n ing " i n s t r u c t i o n " , " d i r e c t i o n " , " r e p r i m a n d " . T h e p h r a s e 'OSB^n p i s is u s e d elsewhere^^^ a n d m e a n s h e r e , especially in con j u n c t i o n w i t h t h e v e r b p t n , t h e c o m m a n d m e n t s of t h e law (in c l u d i n g t h e specific Q u m r a n halakhah)^^®. I Q S 2 , 2 6 - 3 , 1 can also b e t r a n s l a t e d : " h i s s o u l r e j e c t e d t h e i n s t r u c t i o n of k n o w l e d g e ; h e has n o t h e l d o n t o t h e j u s t p r e c e p t s " ^ ^ ' . A c c o r d i n g t o this division of t h e t e x t we have a c h i a s m w h e r e " i n s t r u c t i o n " c o r r e s p o n d s

2 5 0 M. Hca%e\, Judentum, p . 4 2 1 . 251 Cf. F. mtschet, Terminologie, p . 6 3 ; J.E. WorreU, Concepts, p . 2 2 9 ; B. Sharvit, "The Virtue of Wisdom" (hebr), Beth Mikra 59 ( 1 9 7 4 ) 5 2 6 - 5 3 0 ; E.P. Sanders, fauA p . 2 7 1 ; C. Romaniuk, "Theme", RQ 9 (1978) 4 3 1 n.2; H. Gabrion, "Interpreta tion", 4A7ftW 11/19,1 ( 1 9 7 9 ) 8 3 0 . 252 C f . J . A . Davis, Wisdom and Spirit, 1 9 8 2 , p p . 2 6 - 3 3 . 2 5 3 Cf. only J o b 4 0 , 2 with the (disputed) meaning o f "the one w h o reprimands", "grumbler"; cf. L. Koehler, W. Baumgartner, Lexikon, 2 , p . 3 9 9 . The noun occurs in Sir 40,29 and the verb in Sir 4 , 1 9 ; 6 , 3 3 ; 7,23; 1 0 , 1 . 2 5 ; 3 0 , 1 3 and is translated in most places with irat&euew. 2 5 4 Cf. IQH 17,22; CD 7,5.8; 19,4; 1Q34 f3 2,7. 255 Cf. IQS 4 , 4 ; 9 , 1 7 ; CD 2 0 , 3 0 . 3 1 ; IQH 1,23.26; f5,I; IQSb 2 , 2 6 . 2 5 6 Cf. the translations of G. Vermes and E. Lohse. 257 FoUowing E. Lohse, Texte, p.9.

208

Law and Wisdom

w i t h " p r e c e p t s " . R e f e r e n c e is m a d e h e r e t o t h o s e w h o refuse t o e n t e r t h e C o m m u n i t y . This p e r i c o p e s t a t e s t h e n ( 1 ) t h a t t h e " i n s t r u c t i o n of k n o w l e d g e " , i.e. w i s d o m , is t h e result of t h e l a w , or ( 2 ) t h a t w i s d o m is e q u i v a l e n t t o t h e l a w . ( 2 ) I Q S 3 , 1 5 - 1 7 : " F r o m d i e G o d of k n o w l e d g e ( m y T n V N ) c o m e s all t h a t is a n d shall b e . Before ever t h e y e x i s t e d h e e s t a b lished t h e i r w h o l e design ( n 3 U ? n a ) , a n d w h e n as o r d a i n e d for t h e m , t h e y c o m e i n t o b e i n g , it is in a c c o r d w i t h his glorious d e sign ( n a u / n a ) t h a t t h e y a c c o m p l i s h t h e i r task w i t h o u t c h a n g e . T h e laws of all things ( b^D •'DDiiâ) are in his h a n d a n d h e p r o v i d e s t h e m w i t h all t h e i r n e e d s " . This pericope^^* is closely l i n k e d w i t h

IQH

1,1-19

(cf. also I Q H

1 3 , 7 - 1 3 ; 15,12-26)^59 embodying

the

d e t e r m i n a t i o n o f all b e i n g a n d all processes in c r e a t i o n a n d e s t a b lishing t h e f r a m e w o r k for t h e foUowing dualistic a n d p r e d e s t i n a tional statements. Everything happens according t o a plan which G o d t h e C r e a t o r has e s t a b l i s h e d even before c r e a t i o n . T h e p h e n o m e n a of t h e w o r l d m o v e n o t in a c c o r d a n c e w i t h a n a u t o n o m o u s static world order b u t according t o a plan which was set u p in a n e x a c t m a n n e r b e f o r e c r e a t i o n . As all w o r k s of c r e a t i o n a r e d e t e r m i n e d , s o is m a n in his w a y s a n d in t h e s e q u e n c e o f t h e gen e r a t i o n s . T h e t e r m n'UBU/a is u s e d as a d e s i g n a t i o n for t h e p r e c e p t s or laws w h i c h d e t e r m i n e t h e affairs of t h e world^®". H e n c e we e n c o u n t e r t h e c r e a t i o n a l a s p e c t of t h e c o r r e l a t i o n of w i s d o m a n d l a w h e r e : G o d ' s w i s d o m is a p p a r e n t in t h e design ( n a u / n a ) of c r e a t i o n a n d in t h e laws ( o ' D B l b a ) of n a t u r e . ( 3 ) I Q S 9 , 1 7 : " H e (i.e. t h e maskil) shaU c o n c e a l t h e t e a c h i n g of t h e l a w ( r m n n n x y ) from m e n o f fjdsehood ( "Jiyn • > u ; j K ) , b u t shaU i m p a r t t r u e k n o w l e d g e ( n a x n y i ) a n d r i g h t e o u s j u d g m e n t ( P 7 S U B i : ; a ) t o t h o s e w h o have c h o s e n t h e w a y ( i n ) " . T h e maskil is r e q u i r e d t o c o n c e a l t h e " c o u n s e l " o r t e a c h i n g of t h e l a w — o b v i o u s l y i m p l y i n g t h e Q u m r a n i a n h a l a k h a h — from t h e w i c k e d , n o t giving t h e m a share in t h e i n t e r p r e t a t i o n of t h e T o r a h b y t h e C o m m u n i t y a n d t h u s in t h e w a y of s a l v a t i o n T h i s p e r i c o p e cor-

258 Cf. P.von der Oster-Sacken, Gott und Belial, p p . 1 2 3 - 1 3 1 ; H. Lichtenberger, Stu dien, p p . 1 8 7 - 1 8 9 . 259 P.von der Osten-Sacken, o.c., p . l 3 1 assumes "dafi der Abschnitt (i.e. IQS 3,15-17) aus dcm Gut der Loblieder schopft". 260 CL IQH 1,9.16 and similar formulations in IQS 10,16. 261 CL H. Lichtenberger, o.c, p . 2 1 3 .

Exegetical

Evidence

2 09

relates w i s d o m a n d l a w in t w o w a y s : (1) t h e T o r a h is t h e basis of " c o u n s e l " 2 ® 2 , a n d (2) t h e t e a c h i n g a n d c o u n s e l of t h e T o r a h is e q u i v a l e n t t o t h e " k n o w l e d g e of t r u t h " ^ ^ ' . (4) C D 6 , 2 - 5 : " B u t G o d r e m e m b e r e d t h e c o v e n a n t w i t h t h e f o r e f a t h e r s , a n d h e raised from A a r o n m e n of d i s c e r n m e n t (D ) a n d from Israel m e n of w i s d o m ( a ' a a n ) , a n d h e c a u s e d t h e m t o hear. A n d t h e y d u g t h e well: t h e well w h i c h t h e p r i n c e s d u g , w h i c h t h e n o b l e s of t h e p e o p l e delved wdth t h e stave ( N u m 2 1 , 1 8 ) . T h e well is t h e l a w ( n n n n ) , a n d t h o s e w h o d u g it w e r e t h e con verts of Israel w h o w e n t o u t of t h e L a n d of J u d a h t o s o j o u r n in t h e l a n d of D a m a s c u s " . This passage relates N u m 2 1 , 1 8 t o t h e h i s t o r y a n d s e l f - u n d e r s t a n d i n g of t h e C o m m u n i t y . Wise m e n from t h e p r i e s t s ( A a r o n ) a n d from t h e laity (Israel) a r e said t o h a v e l i s t e n e d t o G o d a n d " d u g t h e w e h " (cf. also C D 3 , 1 6 - 1 7 ) , i.e. s t r o v e after a specific a n d e x e m p l a r y a p p r o a c h t o t h e law^®*. W i t h o u t discuss ing t h e precise i n t e r p r e t a t i o n of this ' w e l l - m i d r a s h ' in C D 6,2ll^®^, it is stiU o b v i o u s t h a t •''3133 a n d D''aDn are said t o b e en gaged in t h e e x p o s i t i o n of t h e p r o p e r , i.e. E s s e n e , i n t e r p r e t a t i o n of t h e T o r a h . T h e s e t e r m s seem t o be d e s i g n a t i o n s for p r i e s t l y scribes a n d lay scribes w h o s t u d y t h e T o r a h . This c o r r e s p o n d s w i t h t h e p i c t u r e of t h e ideal scribe p r e s e n t e d b y Ben Sira a n d b y t h e Pharisaic a n d l a t e r t h e r a b b i n i c circles^®®. ( 5 ) I Q M 1 0 , 9 - 1 1 : " W h o is h k e y o u r p e o p l e Israel w h i c h y o u h a v e c h o s e n for y o u r s e l f from all t h e p e o p l e s of t h e l a n d s ; t h e p e o p l e of t h e saints of t h e coven2mt ( i T ' i a ) , i n s t r u c t e d in t h e laws ( p i n ' l a i ' p a ) a n d l e a r n e d in w i s d o m ( n j ' a ' ' j ' S i y a ) . . . w h o h a v e h e a r d t h e voice of m a j e s t y a n d h a v e seen t h e angels of h o h -

262 Cf. O. Betz, Offenbarung, p.50 w h o states with regard to the phrase m i n n nvy that "die Tora gleicht nach dieser Wendung einer Person, die den Frommen berat, wie es etwa die Weisheit tut". He observes further that the phrase bii nxy in IQS 1 , 8 . 1 0 . 1 3 ; 3 , 6 ; IQH 6 , 1 1 . 1 3 ; etc., is identical with the m i n n nxy (p.51). 2 6 3 Interpreting naK nyT as a genitive construction, as G. Vermes and T.H. Gaster ad loc. Pace E. Lohse, Texte, p . 3 5 . 264 J . Murphy-O'Connor, "A Literary Analysis of Damascus Document VI,2-VIII, 3 " , RB 78 ( I 9 7 I ) 2 3 0 interprets the phrase "to dig the well", especially with regard to CD 6 , 8 - 1 1 , as meaning "unless read in the perspective of a special teaching the Law does not release its life-giving force". 265 Cf. O. Betz, Offenbarung, p p . 2 3 - 3 5 ; J . Murphy-O'Cormor, "Literary Analysis", RB 78 ( 1 9 7 1 ) 2 1 0 - 2 3 2 , here 2 2 8 - 2 3 2 . 266 C L J . A . Davis, Wisdom and Spirit, pp.26L stating that CD 6,2-11 describes the To rah, as interpreted b y the sect, as source of wisdom.

210

Law and

Wisdom

n e s s , w h o s e ear has b e e n u n s t o p p e d ( i n N "''PTia) a n d w h o have h e a r d p r o f o u n d things ( m p T a y ) ? " . T h i s p e r i c o p e ^ ^ ' d e s c r i b e s l s r a e l as t h e o b j e c t of divine e l e c t i o n . O n t h e b a c k g r o u n d of t h e general c o n t e x t of I Q M , Israel has t o b e u n d e r s t o o d h e r e as l i m i t e d t o t h e C o m m u n i t y w h i c h is e n g a g e d in t h e e s c h a t o l o g i c a l battle^®*. T h e t h e m e of e l e c t i o n is Unked w i t h t h e i n s t r u c t i o n of Israel in t h e divine law^^^ T h e r e m a r k a b l e a c c u m u l a t i o n of w i s d o m t e r m i n o l ogy in 1 0 , 1 0 - 1 1 in this c o n t e x t of e l e c t i o n a n d i n s t r u c t i o n in t h e law c a n be c o m p a r e d w i t h D e u t 4 , 6 - 1 4 . T h e p h r a s e p i n ' l a i ' p n refers t o t h e l a w ^ ' " w h i c h p o s s i b l y i n c l u d e s h e r e t h e C o m m u n i t y ' s p e c u h a r h a l a k h a h . T h e 1 2 3 3 "îp, i.e. t h e " v o i c e of m a j e s t y " o r " g l o r i o u s v o i c e " has t o b e l i n k e d very p r o b a b l y w i t h t h e Sinai e v e n t s as w e l l , referring t o " l a voix ^levee m a j e s t u e u s e , i m p o s a n t e , q u i a r e s o n n e sur la m o n t a g n e d u S i n a i " ^ ' ' . A l t h o u g h angels h a d n o f u n c t i o n in t h e c o m m u n i c a t i o n of Sinaitic law in t h e O T tradi t i o n , t h e y w e r e i n d e e d r e l a t e d t o t h e Sinaitic e v e n t s in t h e extrabiblical t r a d i t i o n a n d in t h e N T ^ ' ^ . This p e r i c o p e clearly c o r r e l a t e s l e a r n i n g ( ' ' l a i ' p a ) in t h e law a n d k n o w l e d g e (•''?''3u;a) in w i s d o m in s y n o n y m o u s parallelism. (6) I Q H l , l ( ? ) - 2 0 . T h i s c r e a t i o n h y m n is similar t o t h e c r e a t i o n h y m n in I Q M 1 0 , 8 - 1 6 , b o t h w i t h regard t o t h e overaU f r a m e w o r k of t h e w o r k s of c r e a t i o n m e n t i o n e d a n d w i t h r e g a r d t o individual t e r m s w h i c h are u s e d ^ ' ' . B u t t h e h y m n in I Q H 1 has s t r o n g deter-

267

IQM 10,8-16 has been classified as a creation h y m n . Cf. P.von der Osten-Sacken, Gott und Belial, p.59 with n . l ; P.R. Davies, The War Scroll from Qumran, Biblica et Orientalia 3 2 , 1 9 7 7 , p . 9 5 ; H. Lichtenberger, Studien, p p . l 8 5 L 268 CL H. Lichtenberger, o.c, p p . l 8 5 L 269 The concept of law is of basic importance for IQM. Cf. Y. Yadin, The Scroll of the War of the Sons of Light Against the Sons of Darkness, 1 9 6 2 , pp.4L who points out that with regard to the eschatological war expected by the Community the exact fulfilment of the Mosaic law was an essential condition. He states that "the fact that the angels fight o n their side obliges the Sons of Light to conduct themselves in accordance with all the Biblical laws of purity . . . This basic concep tion passes through the scroll Uke a purple thread. It determines its content, struc ture, and sequence" (p.5). 270 CL the connection with the law in Deut 4 , 1 4 ; Ps 1 1 9 , 1 2 ; Ezr 7,10. CL Y. Yadin, Scroll p . 3 0 6 . 271 B. Jongeling, Le Rouleau de la Guerre, STDJ 2, 1 9 5 9 , p . l 3 7 ; Y . Yadin, o.c, p . 3 0 6 (as possibility). CL Ex 20,18-19; Deut 4 , 1 2 ; 5 , 2 2 - 2 3 ; cL Hebr 1 2 , 1 9 . 272 CL Deut 33,2 LXX; PesiqR 21 (103b-104a); ShemR 29 ( 8 8 d ) ; BemR 11 ( 1 6 4 b ) ; Pesiq 108a; Josephus Ant 1 5 , 1 3 6 ; also Acts 7 , 3 8 . 5 3 ; Gal 3 , 1 9 ; Hebr 2 2 , 2 . CL H.L. Strack, P. Billerbeck, Kommentar, 3 , p p . 5 5 4 - 5 5 6 . 273 Cf. Y. Yadin, o.c, p . 3 0 6 ; H. Lichtenberger, Sfudien, p p . l 6 7 f . For a recent analysis

Exegetical

Evidence

211

m i n i s t i c o v e r t o n e s referring t o t h e p r e d e s t i n a t i o n of aU c r e a t e d b e i n g s ( 1 , 7 - 1 5 ) a n d of m a n ( 1 , 1 9 ) . T h e p e r i c o p e u n d e r s c o r e s t h e c o n v i c t i o n t h a t G o d ' s w i s d o m finds e x p r e s s i o n in his c r e a d o n w i t h its o r d e r of t i m e a n d n a t u r e ^ ' * . G o d ' s w i s d o m is r e f e r r e d t o w i t h the terms n s y ( l , 5 ) , n a s n (1,7.14.19), y m (1,7), and n y i ( 1 , 1 9 ) . T h e p r e s c i e n c e ( 1 , 7 . 1 9 ) a n d o m n i s c i e n c e ( 1 , 8 ) of G o d t h e C r e a t o r a r e d e s c r i b e d . T h i s w i s d o m of G o d is e x p r e s s e d in t h e o r d e r of c r e a t i o n w h i c h is d e s c r i b e d w i t h t h e t e r m s tssBâ ( 1 , 9 . 1 6 ) , D-'pin ( 1 , 1 0 ) , m n ' - n a ( 1 , 1 2 ) , K t v a ( 1 , 1 2 ) , o ' s s n ( 1 , 1 3 ) , a n d D ' X p ( 1 , 1 6 ) . T h u s we have h e r e again t h e close c o r r e l a t i o n of G o d ' s w i s d o m a n d t h e laws of c r e a t i o n . T h e s a m e is t r u e for I Q H 12,5-11. (7) I Q H 4 , 9 - 1 1 : " A n d t h e y , t e a c h e r s of lies a n d seers of false h o o d , h a v e s c h e m e d against m e a devilish s c h e m e , t o e x c h a n g e y o u r law ( n a m i n ) engraved^'^ o n m y h e a r t , for t h e s m o o t h things ( m p ' ? n ) 2 ^ ® ( w h i c h t h e y s p e a k ) t o y o u r p e o p l e . A n d t h e y w i t h h o l d from t h e t h i r s t y t h e d r i n k of k n o w l e d g e ( n y i n p a ^ a ) a n d assuage t h e i r thirst w i t h v i n e g a r ^ ' ' " . This p e r i c o p e b e l o n g s to the 'Teacher hymns'^'*. The term m m a n d n y i n p B ? a a r e syn o n y m o u s : t h e e n e m i e s of t h e C o m m u n i t y , o r of t h e T e a c h e r , t o o k a w a y t h e T o r a h , i.e. t h e p r o p e r u n d e r s t a n d i n g of t h e l a w , a n d t h e y w i t h h e l d t h e " d r i n k of k n o w l e d g e " . I n s t e a d of t h e T o r a h t h e y p r e s e n t " s m o o t h t h i n g s " , i.e. their o w n p a r t i c u l a r h a l a k h a h , a n d i n s t e a d of t h e " d r i n k of k n o w l e d g e " t h e y offer s o m e i n t o x i c a t i n g d r i n k . T h u s t h e T o r a h is e q u i v a l e n t w i t h t h e " d r i n k of k n o w ledge "279.

274 275 276 277

of the structure and the poetic techniques of several hymns of IQH see B.P. Kittel, The Hymns of Qumran: Translation and Commentary, SBLDS 5 0 , 1 9 8 1 . T h e pas sages which are relevant for our discussion are not treated. Cf. S. Holm-Nielsen, Hodayot, p . 1 9 ; M. Mansoor, The Thanksgiving Hymns, 1 9 6 1 , p.34. CL Deut 6,7. This term, especially in the phrase mp'?n 'U^TIT. is taken b y many scholars to refer to the Pharisees. Cf. Ps 6 9 , 2 2 where the usual translation is "vinegar". According to S. Holm-Nielsen, Hodayot, p.82 it refers more probably to an intoxicating drink.

2 7 8 CL J . Becker, Heil, p p . 5 4 L ; H.W. Kuhn, Enderwartung, pp.23L But see recenUy D. Domkowski Hopkins, "The Qumran Community and IQHodayot: A Reassess ment", /?Q 10 ( 1 9 8 1 ) 3 2 3 - 3 6 4 passim. 279 CL S. Holm-Nielsen, o.c. p.82 w h o says that n y i refers here, based upon the law.

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The term nptZ/?3 "drink" is a metaphor for studying which is well known in the later rabbinic Uterature280_ According to mAb 1,4 R. Yose b. Joezer said: "Drink with thirst their (Le. the sages') words" ( D n n a T nX?a!fn nmt!;). The same metaphor occurs in BemR 1 4 , 1 1 : "We are your disciples and we drink from your waters". See also bBQ 62a with the phrase niM) Hbn D'>n ]'>H- We discussed aheady CD 6,4 with the interpretation of H T i n n NTI 1X371.

(8) I Q D i r e M o s h e 2 , 8 - 9 : " W h e n 1 have e s t a b h s h e d t h e c o v e n a n t a n d c o m m a n d e d t h e w a y ( i m n nn m i x ) in w h i c h y o u s h a h w a l k , a p p o i n t wise m e n ( • " ' a s n DDV T3n ) w h o s e w o r k it s h a h be to expound t o y o u a n d y o u r c h i l d r e n all these w o r d s of t h e law ( m i n n • ' T D T ' P T S ) " ^ * ' . In this fareweh d i s c o u r s e Moses a d m o n i s h e s Israel t o k e e p t h e law a n d t h e c o m m a n d m e n t s a n d t o a p p o i n t special t e a c h e r s of t h e law. T h e p e r i c o p e 2, 8-9 is b a s e d o n D e u t 1,13^*2 w h e r e Moses tells t h e p e o p l e of Israel t o " c h o o s e s o m e w i s e , u n d e r s t a n d i n g a n d r e s p e c t e d m e n ( D'»n3n D ' ' U ? J N D'>yT'T D''J33'!)" f r o m e a c h tribe as overseers, officials, a n d c o m m a n d e r s (cf. D e u t 1,15). In o u r p e r i c o p e h e r e t h e • ' ' a a n are de scribed as p e o p l e w h o e x p o u n d ( n N a ' ? ) 2 * ' t h e T o r a h , i.e. as scribes. (9) 4 Q M e s s A r 1,3-11. This A r a m a i c text^** seems to be t h e h o r o s c o p e of t h e final " p r i n c e of t h e c o n g r e g a t i o n " or t h e r o y a l messiah^*^. His e d u c a t i o n c a n b e c o m p a r e d w i t h t h e s c h e d u l e o u t -

280 281 282 283 284

"to truth by virtue of God's revelation in contrast to the lies of man". CL also F. Notscher, Terminologie, p.62. CL M.R. Lehmann, "Talmudic Material Relating to the Dead Sea Scrolls", RQ 1 ( 1 9 5 9 ) 3 9 2 ; M. Mansoor, Thanksgiving Hymns, p . l 2 4 . The lacunae have been restored with J . T . MUik, DJD 1 ( 1 9 5 5 ) 9 3 ; cL also G. Ver mes, Dead Sea Scrolls, p . 2 2 6 ; T.H. Gaster, Dead Sea Scriptures, 1 9 7 6 , p . 3 7 4 . The preceding sentence in 2,7-8 is cleariy a rearrangement of Deut 1,12. CL J . T . MUik, o.c, p . 9 4 . -) pi means "to explain", "to expound". It is used with regard to the law in Deut 1,5. First edited by J . Starcky, "Un texte messianique arameen de la grotte 4 de Qum ran", Memorial du cinquantenaire de TEcoledes langues orientates anciennes de I'Institut Catholique de Paris, 1964 p p . 5 1 - 6 6 ; cL also J . Carmignac, "Les Horos copes de Qumran", RQ 5 ( 1 9 6 5 ) 2 0 6 - 2 1 7 ; J . A . Fitzmyer, "The Aramaic 'Elect of God' Text from Qumran Cave IV", CBQ 27 ( 1 9 6 5 ) 3 4 8 - 3 7 2 . 4QMessAr has to be dated o n paleographical grounds to the end of the Ist centtuy B . C . ; c L J . Starcky, a.c., p.54 with n . l ; M. H e n g e l , / u d e n f u m , p . 4 3 4 . J . A . Fitzmyer, a . c , p p . 3 7 0 - 3 7 2 contests the view that this is a messiaruc text and suggests that it belongs to Utera ture concerned with the birth of Noah.

285 Cf. J. Starcky, "Texte messianique", p.51 with n.2; J . Carmignac, "Horoscopes", RQ 5 ( 1 9 6 5 ) 2 1 7 ; M. Hengel, Judentum, p . 4 3 4 ; G. Vermes, Dead Sea Scrolls, p. 268.

Exegetical

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lined in I Q S a I.S-IS^*®. T h e t e x t stresses t h e u n u s u a l k n o w l e d g e of t h e messiah: h e " k n o w s ( V T ' ) o n e t h i n g from a n o t h e r " ( 1 , 3 ) ; he a c q u i r e s w i s d o m ( a n y ) a n d learns u n d e r s t a n d i n g ( V T " ) , so t h a t e v e n p r o f e s s i o n a l seers will c o m e t o h i m o n their knees^*' ( 1 , 6 ) ; h e possesses c o u n s e l ( n s ' ^ a ) a n d p r u d e n c e ( n a i m y i ) a n d k n o w s ( y T ) t h e secrets ( D m ) of all t h e p e o p l e s ( 1 , 7 - 8 ) . I t is fur t h e r said t h a t " h e k n o w s t h e t h r e e b o o k s (^''TSD T\r\br\ y n a a ) " (1,5). The phrase X''TSD n n ^ n has always been a puzzle for the scholars. J . Starcky understands the phrase to b e an allusion to the mystery involved in the manifestation of the 'elect of God' suggesting that these books were of eschatological, perhaps even astrological, character^SS. j . Carmignac suggests that these "three b o o k s " are the "Book of S t u d y " ( i ; i n n I S U ) of CD 10,6; 13,2 (cf. IQSa 1,7), together with t h e "Manual of Discipline" ( I Q S ) and the "Zadokite D o c u m e n t " (CD)289. J . A . Fitz myer takes the phrase t o be a general reference to apocalyptic books such as the "books of the living" of En(eth) 4 7 , 3 , the "heavenly tablets" of En(eth) 8 1 , 1 - 2 ; J u b 3 0 , 2 2 , or the "book of man's deeds" of Ps 5 6 , 9 ; Dan 7,10; En(eth) 9 0 , 1 7 , without being specific, real b o o k s 2 9 0 . T.H. Gaster rejects these suggestions presuming that the nimiber "three" need n o t be taken literally but refers to the usual standard t w o or three t e x t b o o k s 2 9 1 . According t o his reading o f the text these are books which have to be mastered by the average man in order to be educated but with which the "wondrous child" will be able to dispense292_ Vermes suggests that the "three b o o k s " refer t o the three sections of the Hebrew canon293

I t c a n n o t b e d e c i d e d w h e t h e r t h e " t h r e e b o o k s " a r e i n d e e d a re f e r e n c e t o t h e H e b r e w Scriptures^^"*. H o w e v e r , w h e n w e c o n s i d e r t h e significance of t h e c o m m a n d m e n t s of t h e l a w a n d of specific h a l a k h i c rules for t h e C o m m u n i t y , it c a n b e a s s u m e d t h a t t h e " t h r e e b o o k s " refer b y aU m e a n s t o t h e a u t h o r i t a t i v e writings of the C o m m u n i t y , whether to the Hebrew Scriptures, to written

286 287 288 289 290 291

Cf. G. Vermes, o.c, p . 2 6 8 . Cf. the translation of T.H. Gaster, Dead Sea Scriptures, p . 4 4 9 . C f . J . Starcky, a . c , pp.56f. C f . J , Carmignac,a.c, p . 2 1 2 . Cf. J . A . Fitzmyer, "Aramaic 'Elect of God' Text", CBQ 27 ( 1 9 6 5 ) 362f. Cf. T.H. Gaster, o.c, pp.475f. w h o points out with regard to the solution of J . Car mignac that it carmot be proved that these documents existed together at the time 4QMessAr was composed and asks whether the "wondrous child" was a Qumranite "who had t o be reared in what were, after all, manuals for a sect 'preparing the way' for his advent". 292 Cf. T.H. Gaster, o . c , p . 4 7 6 (his translation on p . 4 4 9 ) . 2 9 3 G. Vermes, Dead Sea Scrolls, p.268. 2 9 4 This interpretation is rejected by J . Starcky, "Texte messianique", p . 5 7 ; J.A. Fitz myer, CBQ 2 7 ( 1 9 6 5 ) 3 6 2 ; T.H. Gaster, Dead Sea Scriptures, p . 4 7 6 .

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h a l a k h i c r e g u l a t i o n s , or b o t h . A 1 DO was a valuable a n d h o n o u r e d m e a n s of c o m m u n i c a t i o n a n d t r a d i t i o n a n d surely reserved for t h e essential p r o p e r t i e s of t h e C o m m u n i t y . A n d t h e " t h r e e b o o k s " are p r e s e n t e d as t h e s o u r c e of t h e child's e x t r a o r d i n a r y k n o w l e d g e a n d wisdom^^^. T h u s , t h e law o r t h e laws a r e again identified w i t h wisdom. ( l O ) l l Q P s ^ 1 8 , 1 0 - 1 3 : " F r o m t h e gates of t h e r i g h t e o u s ( ' n n a D ' ' p ' ' T s ) i s h e a r d h e r (i.e. w i s d o m ' s ) voice {b^p), a n d from t h e as s e m b l y of t h e p i o u s ( • • ' T o n bnp) her song ( m a r ) . W h e n t h e y eat w i t h s a t i e t y she is c i t e d ( m n i y a ) , a n d w h e n t h e y d r i n k in c o m m u n i t y t o g e t h e r , their m e d i t a t i o n ( o n n ' i : ; ) is o n t h e L a w of t h e Most High {]^•>'?]} m i n a ) ; t h e i r w o r d s ( n a n n n x ) o n m a k i n g k n o w n ( v m n ' ? ) his m i g h t . H o w far from t h e w i c k e d is h e r w o r d ( m a s ) , from all h a u g h t y m e n t o k n o w her"^^®. It is disputed whether 1 IQPs^ 18 is a Qumranian composition. S o m e scholars opted for an Essene origin of the psalm^^^^ other scholars pointed out that there is nothing in the psalm which is exclusively Qumranian^^S. x h e arguments against the possibil ity of Qumranian origin are not totally convincing299. J . A . Sanders points out that "it is inevitable that one should think of Qumran in dealing with the psalm"300: particularly 18,11-12 reflects the c o m m o n meals of the Community, the life of sac ramental eating and drinking accompanied by meditation and discussion of the law, and the task of the covenanted people (cf. IQS 6,4-8). The term • ' ' a ' a n is attested in many passages as designation for the members of the CommunityÔl. Neverthe less, the archaizing language and the theology of the psalm as well as considerations with regard to the inclusion of the psalm in the Psalm Scroll make it plausible to reck on with a proto-Qumranian or hasidic origin302_ Thus we will treat 1 IQPs^ 18 not

2 9 5 Cf. J . A . Fitzmyer, a.c: p . 3 6 2 ; contra the reading and interpretation o f T.H. Gaster, o.c. p p . 4 4 9 , 4 7 6 . 296 1 IQPsa 18,1-16 = Ps(syr) 2,1-39. Cf. DJD 4 (1965) 64-70 (J.A. Sanders). 297 M. Delcor, "Cinq nouveau psaumes esseniens", RQ 1 ( 1 9 5 8 ) 8 5 ; M. Philonenko, "L'origine essenien des cinq psaumes syriaques de David", Semitica 9 ( 1 9 5 8 ) 354 8 ; J . E . Worrell, Concepts, p p . 2 7 1 - 2 7 5 . See implicitly T.H. Casta, Dead Sea Scrip tures, p p . l 2 5 - 1 2 7 , 2 1 9 f . who includes it in "Poems from a Qumran Hymnal" (pp. 2 1 7 - 2 2 7 ) . He understands l l Q P s ^ 18 as an "invitation to grace after meals", known in rabbinic literature as birkhat zimmun (cf. pBer 7,2; mAb 3,3-4). 298 Cf. J . A . Sanders, DJD 4 ( 1 9 6 5 ) 6 9 ; D. Luhnnann, "Weisheitspsalm", ZAW 8 0 ( 1 9 6 8 ) 8 7 - 9 8 ; A.S. van der Woude, "Die funf syrischen Psalmen", JSHRZ IV/1 ( 1 9 7 4 ) 3 5 ; W.L. Lipscomb, "Wisdom", pp.278L 299 CL W.L. Lipscomb, a.c.. p . 2 7 9 . 3 0 0 C L J . A . Sanders, o . c , p p . 6 9 L , 7 5 . 301 CL supra, p.187 with n . l 2 0 . 302 CL J.A. Sanders, o . c , p.70; H. Bardtke, "Literaturbericht", ThR 35 ( 1 9 7 0 ) 2 2 1 2 2 6 ; M. Hengel, Judentum, p . 3 2 3 ; W.L. Limpscomb, a.c., p p . 2 7 8 L Pace A.S. van der Woude, o . c , p.35 who classifies the psalm as late wisdom and dissociates it from proto-Essenic circles.

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as a primary witness for the theology of the CommunityÔS. However, the probable hasidic origin of the psalm plus the fact that it was incorporated in l l Q P s ^ and handed down in the Community allows us to assume that l l Q P s ^ 18 at least reflects the theology of the Qumran group.

T h e g r o u p w h i c h is d e s i g n a t e d as D ' a i D , D ' a i n r , D - ' p - ' - r s , • ' T o n ( 1 8 , 1 . 1 0 . 1 1 . 1 3 ) possesses w i s d o m ( n a s i n ) w i t h regard t o t h e task of p r o c l a i m i n g G o d ' s m i g h t ( 1 8 , 3 - 4 . 1 2 - 1 4 ) . T h e g o o d a n d p i o u s o n e s " c i t e " w i s d o m ( m a x a ) , i.e. s p e a k of h e r ( 1 8 , 1 1 ) w h i l e t h e y e a t a n d d r i n k . If U Q P s ^ 18 is i n d e e d a birkhat zimmun^, t h e i d e n t i f i c a t i o n of law a n d w i s d o m is very clear: t h e call t o j o i n in t h e 'grace a f t e r m e a l s ' Wcis t h e n c o u p l e d w i t h an i n v i t a t i o n t o p a r t i c i p a t e in t h e " t a l k a b o u t t h e T o r a h " as " w o r d s of t h e T o r a h " (min 'TaT) h a d t o a c c o m p a n y t h e m e a l . T h e " c i t i n g " of wis d o m w h i c h is p r o b a b l y a r e f e r e n c e t o t h e " v o i c e " a n d " s o n g " of w i s d o m ( 1 8 , 1 0 . 1 1 ) ^ ^ c o r r e s p o n d s t h e n w i t h t h e " w o r d s of t h e T o r a h " ' " ® . Even if we h a v e t o regard l l Q P s * 18 s i m p l y as a wis d o m h y m n ' " ' , w i s d o m is i d e n t i f i e d w i t h t h e law: t h e r i g h t e o u s p r o c l a i m w i s d o m ( 1 8 , 1 0 - 1 1 ) a n d talk a b o u t w i s d o m ( 1 8 , 1 1 - 1 2 ) , and they mediate o n the law (18,12)'"*. (11) l l Q P s ^ 24,8: "Grant me understanding ( •'aa'an), O Lord, in y o u r L a w ( n s n m n a ) , a n d t e a c h m e {"mb) y o u r o r d i n a n c e s (n3'DD!:?a)"'°^. T h e p s a l m in l l Q P s * 2 4 is p r o b a b l y of hasidic o r i g i n " " b u t h a s n o t s u c h a close r e l a t i o n s h i p t o Q u m r a n t h e o l o g y o r p h r a s e o l o g y as U Q P s * 1 8 ' " . H e n c e we will n o t use it w i t h regard t o a n y c o n c l u s i o n s as t o Q u m r a n i a n t h e o l o g y . We n o t e , h o w e v e r , t h a t t h e i d e n t i f i c a t i o n of law a n d w i s d o m is very o b v i o u s

30S Cf. H. IJchtenberger, Studien, p . 4 3 . 3 0 4 Cf. T.H. Gaster, o.c, p p . l 2 6 f . See also J . A . Sanders, o.c, p.68 w h o classifies the psalm, o n form-critical grounds, as a berakhah or "call to worship", but then de cides to call it more generally a "sapiential hymn". 305 C f . J . A . Sanders, D/Z> 4 ( 1 9 6 5 ) 6 7 . 3 0 6 Cf. T.H. Gaster, Dead Sea Scriptures, p.126 w h o states that the "voice of wisdom" is a c o m m o n rabbinic synonym for the Torah. 307 Cf. J.A. Sanders, o.c, p.68; D. Liihrmann, "Weisheitspsalm", ZAW %0 ( 1 9 6 8 ) 879 8 ; M. Htngel, Judentum, p.323. 308 Cf. M. Hengel, o.c, p.323 who takes 1 IQPs* 18 to be a sapiential psalm stating that "der Psalm zeigt auch deutlich, dafi auch die 'Frommen' eigene 'Weisheitsschulen' besaBen, in deren Mittelpunkt 'ihre Meditation iiber der T o r a ' f m i n a Dnn''U? •[^•>bV ) stand". 309 1 IQPs* 24,3-17 = Ps(syr) 3,1-38. CL DJD 4 ( 1 9 6 5 ) 70-75 (J.A. Sanders). 3 1 0 CL M. Hengel, o.c, p . 3 2 5 . 311 C L J . A . Sanders, o . c , p . 7 5 .

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in this p s a l m : t h e s t u d y of t h e l a w a n d of its c o m m a n d m e n t s l e a d s , w i t h t h e h e l p of G o d , t o w i s d o m a n d u n d e r s t a n d i n g . 12.1.2. Implicit evidence. T h e r e are 12 passages w h i c h i m p l y t h e s a m e i d e n t i f i c a t i o n of law ( i n c l u d i n g Q u m r a n h a l a k h a h ) a n d wis d o m . F o r r e a s o n s of s p a c e w e will n o t engage h e r e in d e t a i l e d e x e getical analyses b u t will s i m p l y p r e s e n t t h e c o n c l u s i o n s w h i c h w e have t o draw from the individual pericopes. (1) I Q S 1 , 1 1 - 1 3 . T h i s p e r i c o p e asserts t h a t all t h o s e w h o e n t e r t h e C o m m u n i t y s h a h b r i n g aU their k n o w l e d g e ( r i y r ) , p o w e r s ( m a ) , a n d possessions ( 1T n ) i n t o t h e C o m m u n i t y " t h a t t h e y m a y p u r i f y t h e i r k n o w l e d g e ( o n y T Tia"?) in t h e t r u t h of G o d ' s p r e c e p t s (D"" i ? i n " 2 ) " a n d o r d e r t h e i r p o w e r s a n d p o s s e s s i o n s a c c o r d ing t o G o d ' s " c o u n s e l " a n d " w a y of p e r f e c t i o n " , i.e. a c c o r d i n g t o Q u m r a n i a n h a l a k h a h ' ' ' . T h i s i n s t r u c t i o n implies t h a t (1) t h e re liable c o m m a n d m e n t s of G o d c o r r e s p o n d w i t h G o d ' s " c o u n s e l " (nxy) a n d " w a y of p e r f e c t i o n " ( D ' s m o n ) , i.e. w i t h G o d ' s l a w i n c l u d i n g t h e p a r t i c u l a r s t i p u l a t i o n s a n d i n t e r p r e t a t i o n s of t h e C o m m u n i t y , a n d (2) t h a t this law, if s t u d i e d p r o p e r l y (in t h e C o m m u n i t y ! ) , leads t o a p u r e r a n d b e t t e r k n o w l e d g e . In o t h e r w o r d s , t h e p r o p e r u n d e r s t a n d i n g of t h e l a w results in p u r e , i.e. proper wisdom. (2) I Q S 2 , 2 - 3 . T h e priests are t o bless aU m e n w h o " w a l k per f e c t l y " in all t h e w a y s of G o d ( T a n "Jiaa D ' a n D's'PTnn ) , i . e . w h o o b e y all t h e c o m m a n d m e n t s of God"''^. T h e m a i n p a r t of t h e blessing s a y s : " M a y h e Ughten y o u r h e a r t wdth life-giving wdsdom ( D " n bDV/) a n d g r a n t y o u e t e r n a l k n o w l e d g e ( D ' a ' p i y n y i ) " ( 2 , 3 ) . T h u s , p e o p l e w h o o b e y t h e l a w a r e blessed w i t h ever-increasing w i s d o m a n d k n o w l e d g e . T o b e wdse i m p h e s t h e k e e p i n g of t h e l a w " ^ . A n d o b e d i e n c e t o t h e l a w is t h e p r e r e q u i s i t e a n d t h e guar a n t e e of wdsdom. (3) I Q S 4 , 2 - 6 . T h i s p e r i c o p e describes t h e c h a r a c t e r of t h e S o n s of Light w h o s e h e a r t is e n l i g h t e n e d ( T" NnV) a n d w h o walk o n t h e

3 1 2 O n t h e t e n n pin see supra, p . l 7 1 . 313 Cf.J.Becker,//ei/, p.165. 3 1 4 In the context of the Qumranian reverence of the law and in the corresponding obedietKe to the commandments, this is the meaning of this phrase. Cf. also H. Lichtenberger, Studien, p . 2 0 5 . 3 1 5 Cf. F. Notscher, Terminologie, p . 6 4 .

Exegetical

Evidence

217

" p a t h s " ( • ' D m ) of t r u e r i g h t e o u s n e s s a n d w h o fear ( " r n a ) t h e laws ( o ' D S i r / a ) of G o d ( 4 , 2 ) . I n 4 , 3 - 6 d i f f e r e n t gifts of t h e S p i r i t a r e m e n t i o n e d , a m o n g t h e m u n d e r s t a n d i n g Cpau?), intelligence ( n a ' a ) , m i g h t y w i s d o m ( n m a i n a s n ) ' ' ® . Again, o b e d i e n c e t o t h e l a w is closely r e l a t e d w i t h t h e gift of w i s d o m . (4) I Q H 1,34-36. This a d m o n i t i o n h n k s t h e wise m e n ( D ' a D n ) w i t h t h e j u s t m e n ( a ' p ' T x ) a n d w i t h t h e p e r f e c t of w a y ( ' a ' a n im)'". F o r t h e C o m m u n i t y t h e c o n c e p t s of npTS a n d m n a r e i n t r i c a t e l y l i n k e d w i t h t h e k e e p i n g of t h e Mosaic l a w a n d t h e i r h a l a k h a h . H e n c e w i s d o m is again l i n k e d w i t h o b e d i e n c e t o t h e l a w . (5) I Q H 1 2 , 3 2 . H e r e again n y is l i n k e d w i t h n p i s ' ' * . K n o w l e d g e is e q u i v a l e n t t o r i g h t e o u s n e s s w h i c h is G o d ' s gift b u t a l s o , for t h e C o m m u n i t y , d e p e n d e n t o n t h e k e e p i n g of t h e l a w ' ' ^ . (6) I Q p H a b 2 , 8 - 1 0 . T h e c o n t e x t applies H a b 1,5 t o t h e h i s t o r y of t h e Q u m r a n C o m m u n i t y dealing in 2,7 w i t h t h e "final genera t i o n " in w h i c h " t h e p r i e s t " ( TniDn ) w i h p l a y a n i m p o r t a n t role ( 2 , 8 ) : G o d has p u t " u n d e r s t a n d i n g " i n t o his h e a r t {bn i n a nj'a'ô^ 2,8) t o i n t e r p r e t ( T I U ; S ' ? ) a h t h e p r o p h e t s t h r o u g h w h o m G o d p r e d i c t e d t h e f u t u r e of his p e o p l e a n d of t h e C o m m u n i t y ( 2 , 9 - 1 0 ) . If t h e r e s t o r a t i o n of t h e l a c u n a in 2 , 8 is c o r r e c t , w e h a v e a n o t h e r i m p l i c i t i d e n t i f i c a t i o n of t h e T o r a h ( h e r e w i t h t h e focus o n t h e p r o p h e t s ) wdth w i s d o m : t h e p r i e s t l y messiah w h o is else w h e r e called " i n t e r p r e t e r of t h e l a w " ' ^ ' h a s b e e n given special w i s d o m t o u n d e r s t a n d a n d t o i n t e r p r e t t h e p r o p h e t s . T h a t is, a proper a n d relevant understanding of t h e p r o p h e t s — a n i m p o r t a n t

3 1 6 Cf. p. von der Osten-Sacken, Gott und Belial, p . l 5 3 wdth n . l w h o compares these sapiential gifts of the Spirit with IQH 1 2 , 1 1 - 1 3 ; 4 , 3 1 - 3 2 . 317 Cf. S. H o l m - N i e l s e n , / / o d a y o t , p.27; H.W. Kxshn, Enderwartung, p.l60. 3 1 8 I Q H 12,32 uses p i T S which occurs only here and in IQH f2,16. According to M. Jastrow, Dictionary, s.v., this term means "justification" in the rabbinic litera ture. There seems t o b e no great difference in meaning with regard t o p73f • Cf. S. Holm-Nielsen, o.c, p . 2 0 7 . 319 Cf. J . Becker, Heil, p . l 6 7 w h o speaks wdth regard to the soteriological statements in IQH o f "solia gratia itmcrhalb des Gesetzesgehorsams". 3 2 0 Restored foUowing E. Lohse, Texte, p . 2 2 8 ; G. Vermes, Dead Sea Scrolls, p . 2 3 6 ; M.P. Horgan, Pesharim, p p . 1 3 , 2 5 . CL also L Rabinowitz, "The Second and Third Columns of the Habbakuk Interpretation ScroU",/BZ, 69 ( 1 9 5 0 ) 3 3 L , w h o suggests nasn which is possible in terms of the c o n t e x t ; with t h e usual fuU writing of n a D i n the word would be t o o long, however. CL M.P. Horgan,Pesharim, p . 2 6 . 321 See supra, § I 0 . 8 . I .

218

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p a r t of t h e T o r a h for t h e C o m m u n i t y — is d e p e n d e n t u p o n wis d o m given by G o d . (7) 4 Q S I 3 9 f l . T h e first p a r t of t h e 'Angelic Liturgy'^22 p ^ g . sents a series of blessings p r o n o u n c e d b y e a c h of t h e seven arch angels c o n c e i v e d of as t h e angelic c o u n t e r p a r t of t h e p r i e s t l y b e n e d i c t i o n in N u m . 6,24-27^23 fi ijj.ig (blessing n o . 4) t h e blessing is p r o n o u n c e d o n t h o s e w h o " w a l k u p r i g h t l y " ( TU? •> •> o*? i n ) , w h o " l a y t h e f o u n d a t i o n s of t r u t h " , w h o e x a l t " t r u e k n o w l e d g e " ( i n a K n y i ) . H e r e again t h e life in o b e d i e n c e t o t h e c o m m a n d m e n t s of t h e law is r e g a r d e d as e q u i v a l e n t t o t r u e w i s d o m . In vv. 2 1 - 2 2 (blessing n o . 6) t h e " m i g h t y in w i s d o m " {bsw - " T i a j ) are identified similarly w i t h t h e " p e r f e c t of w a y " ( I T T • ' a ' a n ) . In v v . 2 4 - 2 5 (blessing n o . 7) t h e " h o l y f o u n d e r s of k n o w l e d g e " ( n y i • ' T c n a o ^ ' U ^ n p ) are l i n k e d w i t h t h o s e " w h o e x a l t his stat u t e s " ( 1 •'i3su?n • ' a n a ) . (8) 4 Q 1 8 4 f l , 1 4 - 1 7 . In t h e so-called 'Wiles of t h e W i c k e d Woman'^2^, a n allegorical w i s d o m p o e m on a p o s t a s y ^ ^ or o n t h e c h a r a c t e r of evil^^^, several s y n o n y m o u s a n d parallel t e r m s are u s e d t o d e s i g n a t e G o d ' s faithful p e o p l e as o b j e c t of t h e s e d u c t i o n : " a r i g h t e o u s m a n ( p ' T J f WH) . . . a perfect man ( m x y B^'N) . . . t h e u p r i g h t ( D ' T B ? ' ) . . . t h e righteous elect ( p 7 2 f ' ' T ' n a ) . . . t h e firmly e s t a b l i s h e d ( T S •> • ' S i a o ) . . . t h o s e w h o walk u p r i g h t l y ( l u / ' • ' 3 ' ? i n ) " ( w . l 4 - 1 5 ) ^ 2 ^ . It is f u r t h e r said of t h e m t h a t t h e y k e e p t h e c o m m a n d m e n t s ( m s a T S J ) a n d t h a t t h e y walk in t h e " w a y s of r i g h t e o u s n e s s " ( p l s ' 3 1 1 , v.16) a n d in t h e " p a t h s of u p r i g h t n e s s " ( n n w • > 3 T 7 , v . l 7 ) , a n d a r e faithful t o t h e s t a t u t e

3 2 2 See the editio princepsby J. Strugnell, "The Angelic Liturgy at Quraran, 4 Q Serek Slrfot Has&bat", SVT 7 ( 1 9 6 0 ) 3 1 8 - 3 4 5 ; cf. also G. Vermes, Dead Sea Scrolls, p p . 2 1 0 - 2 1 3 ; r.H. Gastei, Dead Sea Scriptures, pp.283-295. The text 4QS1 has to be dated to ca. 6 0 B . C . ; c f . J . Strugnell, a . c , p . 3 1 9 . 323 Cf. T.H. Gaster, o.c, pp.285f. 3 2 4 Cf. the edition by J.M. Allegro, D/D 5 ( 1 9 6 8 ) 8 2 - 8 5 , and the notes of J. Strugnell, "Notes en marge",/{Q 7 ( 1 9 7 0 ) 2 6 3 - 2 6 8 ; also G.Veimes, Dead Sea Scrolls, pp.2552 5 7 ; T.H. Gaster, Dead Sea Scriptures, p p . 4 9 3 - 5 0 3 ; and the study of R.D. Moore, "Personification of the Seduction of Evil: T h e Wiles of the Wicked Woman' ", RQ 10 ( 1 9 8 1 ) 5 0 5 - 5 1 9 . 3 2 6 Cf. T.H. Gaster, o.c, p . 4 9 5 . 3 2 6 Emphasized by R.D. Moore, a.c, p . 5 0 6 and passim. 327 Following the translation of J.M. Allegro, o.c, p.83 and J . Strugnell, a . c , p.268 (correcting the text of Allegro with Strugnell, a.c, pp.265f.). Cf. similarly the re cent translation of R.D. Moore, a.c, pp.507f.

Exegetical

Evidence

219

( i 7 i n , V . 1 5 ) . T h e r i g h t e o u s are t h o s e w h o are m o r a l l y p e r f e c t , o b e y ing faithfully t h e c o m m a n d m e n t s a n d p r e c e p t s of t h e T o r a h , in c l u d i n g t h e specific Q u m r a n h a l a k h a h ( p i n ) . T h e o p p o s i t e of t h i s r i g h t e o u s n e s s b y k e e p i n g t h e T o r a h is foolishness a n d w a n t o n ness'2^. T h e r e f e r e n c e t o foolishness p l u s t h e c o n t e x t of this wis d o m p o e m i m p l y t h a t t r u e w i s d o m is t h o u g h t t o b e e q u i v a l e n t t o m o r a l p e r f e c t i o n w h i c h is t a k e n t o be t h e direct result of o n e ' s faithful o b e d i e n c e t o T o r a h . (9) 4 Q 1 8 5 f l - 2 1 , 1 3 - 2 , 1 . T h e t e x t 4 Q 1 8 5 ' 2 9 h a s b e e n i d e n t i f i e d as s a p i e n t i a l Mahnrede^^ " m i t der z e n t r a l e n ReferenzgroBe d e r W e i s h e h u n d / o d e r des G e s e t z e s " ' ' ' . The Mahnrede summons Israel, and indeed all peoples332^ to close their minds to the divine will but to obey it and hence receive salvation and life. The question of how the divine will shows itself leads directly into the problem of the text: the suf fixes of the 3rd person fem.sg. may refer to wisdom or to the l a w 3 3 3 . It seems to be obvious that the identification of law and wisdom is carried through here as weU334.

In f l - 2 1,13-2,1 m a n is s u m m o n e d t o " d r a w w i s d o m ( l?33m)^^5 from t h e m i g h t y w i s d o m of G o d ( D ' H ' P N r m a ; t a ) " ® " ( 1 , 1 4 ) a n d t o " d o his g o o d p l e a s u r e " ( 1 3 1 2 : T i B ^ y ) 3 3 5 ( 2 , 1 ) , r e m e m b e r ing t h e miracles w h i c h h e w r o u g h t in E g y p t ( 1 , 1 5 ) . In t h e c o n t e x t of t h e E x o d u s e v e n t , G o d ' s " p l e a s u r e " o r " w i l l " ( 1 , 1 5 i m m e d i a t e ly p r e c e d i n g 2,1) m a y very well refer t o t h e S i n a i t i c legislation, in w h i c h case w i s d o m w o u l d clearly b e i d e n t i f i e d w i t h t h e law. T h e p e r i c o p e f l - 2 2 , 2 - 1 1 c o n f i r m s t h i s : r e f e r e n c e is m a d e t o t h e

3 2 8 S e e t h e b-finb and Tns in 1,15. 3 2 9 Cf. the edition by J.M. AUegro, DJD 5 ( 1 9 6 8 ) 8 5 - 8 7 , and the notes of J.StrugneU, a.c, p p . 2 6 9 - 2 7 3 ; see also G. Vermes, o.c, pp.257-259; T.H. Gaster, o.c, pp.4304 3 2 ; H. Lichtenberger, "Eine weisheitliche Mahnrede in den Qumranfunden (4Q185)", BETL 4 6 ( 1 9 7 8 ) 151-162; M. Kuchler, Weisheitsperikopen, pp.l03-I05. We use the translations of J . StrugneU, a . c , pp.272L and H. Lichtenberger, a . c , passim. 3 3 0 CL H. Lichtenberger, "Mahnrede", BETL 46 ( 1 9 7 8 ) 1 5 1 , 1 6 1 ; similarly J . Strug neU, "Notes", RQ 7 ( 1 9 7 0 ) 2 6 9 . 331 M. Kiichler, Weisheitstraditionen, p. 103 n.22a,4Q185 is pre-Qumranian, but was used and probably copied in Qumran; cL H. Lichtenberger, a . c , pp.161 L 3 3 2 CL H. Lichtenberger, a . c , p . l 5 3 . 3 3 3 C L J . StrugneU, a . c , p . 2 6 9 ; H . Lichtenberger, a . c , p . l 5 2 ; M . K u c h l e r , o . c , p . l 0 3 . 3 3 4 CL H. Lichtenberger, a . c , p. 152. 3 3 5 CL the reconstruction by J . StrugneU, a . c , p.270. 3 3 6 Interpreting m i 3 3 in its inteUectual sense as elsewhere in the Qumran texts; cL J. StrugneU, a . c , p . 2 7 0 .

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" w o r d s of Y a h w e h " ( m n ' ' n a i , 2,3) a n d t h e " p a t h ( n a T i j ) ' ' ' h e a p p o u i t e d for I s a a c " (2,4) w h i c h are i d e n t i f i e d w i t h " h i s wis d o m " ( i n a 3 n ) 3 3 8 in 2 , 1 1 . T h e t w o m a c a r i s m s in f l - 2 2 , 8 - 1 3 a n d 2 , 1 3 - 1 5 refer t o w i s d o m a n d / o r t h e l a w ' ' ^ : it h a s b e e n d e m o n s t r a t e d w i t h r e g a r d t o 2 , 1 2 t h a t " d i e G a b e n die fur das T u n d e s v o n G o t t g e b o t e n e n Weges g e g e b e n w e r d e n , sind e b e n d i e , die in w e i s h e i t l i c h e n T e x t e n die G a b e n der Weisheit sind"'"*". T h e s e gifts are " l e n g t h of d a y s " ( D ^ n ^ ms)'*', " f a t n e s s of b o n e " (T^^T D)!V), i-e. l u x u r i a n t strength''^^^ " j ^ y pf h e a r t " (aa"? nnni:7)343^ "riches" (lu^y) and " h o n o u r " ( T T 3 3 ) ' 4 4 . ( 1 0 ) 4 Q D i b H a m ^ f l - 2 2 , 1 2 - 1 5 . In t h e p r a y e r s of 4 Q D i b H a m ' ' ^ ^ Israel is d e s c r i b e d as having b e e n e l e c t e d b y G o d ( f l - 2 3 , 9 ; 4 , 3 . 5)'*®. In 2 , 1 2 - 1 5 G o d ' s miracles are m e n t i o n e d w h i c h h e did in t h e " e y e s of t h e n a t i o n s " . G o d is ' r e m i n d e d ' t h a t his n a m e has b e e n " c a l l e d over I s r a e l " ( i J ' ^ y n a n u ; ^ • ^ p i ) . T h e s e s t a t e m e n t s m i g h t establish t h e E x o d u s e v e n t a n d t h e S i n a i t i c c o v e n a n t as t h e c o n t e x t of o u r p e r i c o p e . G o d is i m p l o r e d t o lead Israel t o t o t a l re p e n t a n c e a n d t o " i m p l a n t " his l a w ( n s m i n n y u ' ? ) in t h e i r h e a r t s ( 2 , 1 3 ) s o t h a t t h e y m i g h t n e v e r d e p a r t f r o m it t o a n y d e g r e e ( 2 , 1 4 ) . T h i s i m p l a n t a t i o n of G o d ' s law in t h e h u m a n h e a r t is t h e n d e s c r i b e d as " h e a l i n g " ( N S T ) f r o m foolishness ( p y i U ' ) , b l i n d n e s s ( T i l T V ) , a n d a b e r r a t i o n of h e a r t ( 3 3"? p n a n ) . This p l e a i m p h e s clearly t h e i d e n t i t y of wise c o n d u c t a n d o b e d i e n c e t o T o r a h , of wisdom and law. ( 1 1 ) 4 Q S h i i ^ f 1,7-8. This p e r i c o p e belongs t o t h e c o l l e c t i o n of

337 338 339 340 341 342 343 344

Cf. J . StrugneU, a.c., p.271 contraJ.M. AUegro, DJD 5 ( 1 9 6 8 ) 85 w h o reads nrsTin. Thus the reconstruction of J . StrugneU, a.c., p . 2 7 1 . C f . J . S t r u g n e U , a . c . , p p . 2 6 9 , 2 7 3 ; M . Kuchler, o . c , p . l 0 5 . H. Lichtenberger, "Mahnrede", B£rZ, 4 6 ( 1 9 7 8 ) 152. CL Prov 3 , 1 6 ; S i r 1,20; Bar 3 , 1 4 . CL Prov 15,30; cL Sir 1,18. CL Qoh 5,19; Sir 4 , 12G; 6 , 2 8 . Restored tentatively with H. Lichtenberger, a.c., p.l 62 wdth n.70. With regard to honour as gift cL Prov 3,16; 8 , 1 8 ; Sir 4 , 1 3 ; 6 , 3 1 ; 24,16-17; 3 7 , 2 6 ; 5 1 , 1 7 ; with re gard t o riches cf. Prov 3 , 1 6 ; 8 , 1 8 ; Sir 24,17. 3 4 5 Cf. the editio princeps by M. BaiUet, "Un recueU liturgique de Qumran, grotte 4: 'Les Paroles des Luminaires", RB 6 8 ( 1 9 6 1 ) 195-250; idem,/)/£> 7 ( 1 9 8 2 ) 137-175. CL also G. Vermes, Dead Sea Scrolls, pp. 202-205; T.H. Gaster, Dead Sea Scrip tures, p p . 2 6 9 - 2 8 1 . Scholars agree that 4QDibHam is a pre-Quraranian, hasidic writ ing; cL K.G. Kuhn, "Nachtrage", RQ 4 ( 1 9 6 3 ) 168L; G. Vermes, o . c , p . 2 0 2 ; H. Lichtenberger, Studien, p.93 n . l ; M. BaUlet, o . c , p . l 3 7 . 3 4 6 CL H. Lichtenberger, o . c , p p . l 8 5 L

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h y m n s labelled 4QShir^'^^ w h i c h w e r e w r i t t e n b y a maskil. Refer e n c e is m a d e t o t h e " g l o r y of G o d of k n o w l e d g e " (''m'pN Tins n i y i ) w h i c h is shining in " h i s w o r d s " ( p - i a x n ) . W h e t h e r t h e s e " w o r d s " of G o d refer t o his w o r d of c r e a t i o n o r t o t h e w o r d s of legislation, it has t o be n o t e d t h a t G o d ' s w i s d o m is p r e s e n t in his w o r d . I n f2,5-7 t h e r e m n a n t of G o d is m e n t i o n e d , t h e t r u e Israel, w h o " k e e p s t h e w a y of G o d (D''ni'?K i m •'nniu;) a n d t h e p a t h of his h o h n e s s ( HVT i p r i ' ? D n ) " , o b v i o u s l y referring t o t h e k e e p i n g of t h e c o m m a n d m e n t s . T h e w r i t e r c o n t i n u e s t h a t " f o r t h e saints of his p e o p l e t r u e insight ( n a i nan)^'*^ consists in t h e k n o w l e d g e of G o d ( D ' n i ' P N n y m ) " . This c o u l d b e i n t e r p r e t e d in s u c h a w a y t h a t t h e k e e p i n g of t h e w a y s of G o d a m o u n t s t o t r u e insight a n d is p o s s i b l e o n l y o n t h e basis of t h e k n o w l e d g e of G o d . ( 1 2 ) l l Q P s ^ D a v C o m p ( 2 7 , 2 - 1 1 ) . T h e o n l y p r o s e s e c t i o n of t h e Psalms Scroll^*^ c o n t a i n s a m i d r a s h i c s u p p l e m e n t o n t h e p o e t i c activities of David w h o is c r e d i t e d w i t h 4 , 0 5 0 c o m p o s i t i o n s . David is called D s n a n d T S i o (v.2) a n d d e s c r i b e d as b e i n g " d i s c e r n i n g " ( p n a ) a n d " p e r f e c t in all his w a y s " ( I ' m T "pinn • ' ' n n , v . 3 ) , a n d possessing a " d i s c e r n i n g a n d e n l i g h t e n e d s p i r i t " ( m i Ni n j i n a n n , v . 4 ) . Finally, h e is c r e d i t e d w i t h t h e divine gift of p r o p h e c y ( n N i n a n ) as s o u r c e of his c o m p o s i t i o n s (v. 1 1 ) . Thus, "at Qumran, David was thought of not only as a musical composer and author of the Psalter under prophetic inspiration, but also as Aaft/iam, capable of the kind of thinking elsewhere attributed to the great Wisdom teacher Ben Sira"^50.

H e n c e , t h e S c r i p t u r e s ( h e r e w i t h t h e focus o n t h e Psalter) a r e said t o be b o t h divinely i n s p i r e d a n d closely r e l a t e d t o scribal wis dom.

347 See the editio princeps by M. BaUlet, D]D 7 ( 1 9 8 2 ) 215-262. This collection of hymns is clearly of Qumranian origin; cf. M. Baillet, o . c , p p . 2 1 5 , 2 2 0 . We follow the (French) translation of BaUlet. 3 4 8 Translating the definite article in nj 1 3 J n a s ""true wisdom". 3 4 9 HQPs^DavComp (27,2-11). See the editio princeps by J . A . Sanders, 4 (1965) 9 1 - 9 3 ; cf. also G. Vermes, Dead Sea Scrolls, pp.264f. This pericope dates probably to the beginning of the 1st century A.D.; cf. J . A . Sanders, The Dead Sea Psalms Scroll, 1 9 6 7 , p p . l 3 4 f . 3 5 0 J . A . Sanders, OyZ) 4 ( 1 9 6 5 ) 9 2 .

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1 2 . 2 . T h e N a t u r e of t h e I d e n t i f i c a t i o n 12.2.1. The creational dimension. Several passages e q u a t e vvis d o m w h i c h is m a n i f e s t in t h e o r d e r of c r e a t i o n w i t h t h e laws es t a b l i s h e d b y G o d ( I Q S .3,15-17; I Q H 1,1-20; 1 2 , 5 - 1 1 ; a n d p o s sibly 4 Q S h i r ' ' fl , 7 - 8 ) . T h e t e r m s u s e d for, a n d in c o n n e c t i o n w i t h , t h e sapiential o r d e r of c r e a t i o n i n c l u d e n n s i n , m s n , n j n , n 3 U ; n a , n S 5 ; ( c f . § 1 1 . 3 . 2 . ) . T h e laws of n a t u r e are r e f e r r e d t o as D ^ p T n , D ' D S i ^ ' a , m a ' n j (cf. § 1 0 . 5 . 1 . ) .

It is significant t o n o t e t h a t m i n is never u s e d for t h e o r d e r of c r e a t i o n ' ^ ' . As t h e P e n t a t e u c h a n d t h e e n t i r e H e b r e w c a n o n w e r e e s t e e m e d in an e x c e p t i o n a l m a n n e r , t h e C o m m u n i t y refrained from transferring t h e c h a r a c t e r i s t i c d e s i g n a t i o n m m t o t h e r e a l m of c r e a t i o n . I n s t e a d , it u s e d i?i n a n d usaâ w h i c h d e s i g n a t e d else w h e r e t h e S c r i p t u r e s i n c l u d i n g its o w n p a r t i c u l a r h a l a k h a h . F o r t h e Q u m r a n g r o u p , t h e laws of c r e a t i o n w e r e basically o n e w i t h t h e laws of t h e C o m m u n i t y w h i c h w e r e , in t h e i r o p i n i o n , d i r e c t l y a n d u n q u e s t i o n a b l y b a s e d o n t h e w r i t t e n law. A n d t h e laws of t h e o r d e r of c r e a t i o n w e r e a n e x p r e s s i o n a n d e m b o d i m e n t of G o d ' s great w i s d o m . 12.2.2. The particularistic dimension. We have seen earlier t h a t b o t h t h e law a n d w i s d o m w e r e closely a n d a t t i m e s even exclusive ly related t o t h e Q u m r a n C o m m u n i t y . T h e l a w is i n t e r p r e t e d , u n d e r s t o o d , a n d k e p t p r o p e r l y , a b o v e a h , in t h e C o m m u n i t y , es pecially w i t h regard t o m a t t e r s w h i c h t h e l a t e r rabbis called hala k h a h (cf. § 1 0 . 4 , 1 0 . 7 . ) . T h e C o m m u n i t y was c o n v i n c e d t h a t it was t h e o n l y g r o u p w h i c h lived in h a r m o n y w i t h t h e God-given lawful o r d e r of c r e a t i o n (cf. § 1 0 . 5 . 2 . ) . T h e C o m m u n i t y was fur t h e r c o n v i n c e d of t h e fact t h a t G o d ' s w i s d o m w h i c h was e m b o d i e d in t h e o r d e r of c r e a t i o n h a d b e e n revealed especially a n d exclusive ly t o t h e m ( § 1 1 . 4 . 1 . ) , a n d t h a t t h e spirit of w i s d o m d e t e r m i n e d t h e h f e in t h e C o m m u n i t y (cf. § 1 1 . 4 . 2 . ) . T h i s p a r t i c u l a r i s t i c d i m e n s i o n can b e o b s e r v e d in t h e i m m e d i a t e c o n t e x t of t h e i d e n t i f i c a t i o n of law a n d w i s d o m as w e h . In t e x t s w h i c h b e l o n g e i t h e r to t h e p r e - Q u m r a n i a n o r t o t h e early Q u m r a n i a n p e r i o d s ( I Q M 1 0 , 9 - 1 1 ; 1 Q 2 2 2 , 8 - 9 ; 4 Q 1 8 5 f l - 2 1,13-2,1.2-

351 At this point we want to point out again that the Qumran Community does not use the personification of wisdom (cf. § 11.3.3.).

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1 1 ) , t h e i d e n t i f i c a t i o n is e x p r e s s e d in t h e w i d e r c o n t e x t of Israel a n d t h e c o v e n a n t w i t h t h e fathers. T h e t e x t s w h i c h w e r e w r i t t e n in t h e m a i n a n d t h e later p e r i o d s of t h e C o m m u n i t y use t h e i d e n t i f i c a t i o n in t h e n a r r o w e r c o n t e x t of t h e C o m m u n i t y w h i c h p o s sesses a n d o b e y s b o t h t h e law a n d t h e divine w i s d o m in a n exclu sive m a n n e r ( 1 Q H 4 , 9 - 1 1 ; 1 Q S 1 , 1 1 - 1 3 ; 9 , 1 7 ; C D 6 , 2 - 5 ; cf. 4 Q S h i r ' ' f2,5-7)^^2. O n e p r e - Q u m r a n i a n t e x t w h i c h was u s e d in t h e C o m m u n i t y also refers t o t h e (implicit) i d e n t i f i c a t i o n ( 4 Q D i b n a m * f l 2 2,12-15). O n l y t h e p r e - Q u m r a n i a n Mahnrede 4 Q 1 8 5 f l - 2 1,13-2,1 c a n be i n t e r p r e t e d as i m p l y i n g t h e universal a s p e c t of t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m . 12.2.3. The ethical dimension. It has b e e n p o i n t e d o u t earlier t h a t Q u m r a n e t h i c s is b a s e d u p o n t h e T o r a h a n d t h e p a r t i c u l a r h a l a k h a h of t h e C o m m u n i t y , a n d has s t r o n g links w i t h t h e w i s d o m t r a d i t i o n (cf. § 1 1 . 6 . , 1 1 . 1 . 1 - 2 . ) . T h e m o s t i m p o r t a n t c o n t e x t of t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m in t h e Q u m r a n t e x t s is t h e ethical context. In several passages t h e i d e n t i f i c a t i o n is l i n k e d w i t h t h e c o n c e p t of n i 7 7 S ( I Q S 3 , 1 ; 4 , 2 - 6 ; 9 , 1 7 ; I Q H 1,34-36; 1 2 , 3 2 ; cf. HQPS^" 1 8 , 1 0 - 1 3 ; 4 Q 1 8 4 11,14-17) w h i c h is t h e basic r e q u i r e m e n t of Q u m r a n ethics^^*. I n o t h e r t e x t s t h e i d e n t i f i c a t i o n is r e l a t e d t o t h e c o n c e p t of Din/D'?2n ( I Q S 1 , 1 1 - 1 3 ; 2 , 2 - 3 ; I Q H 1,34-36; 4 Q S 1 3 9 fl 1 , 2 1 - 2 2 ; cf. l l Q P s ^ 2 7 , 2 - 1 1 ) . M a n y t e x t s refer t o t h e i d e n t i f i c a t i o n of l a w a n d w i s d o m in c o n nection with the " t h e w a y " ( i n ) or the upright or proper " w a l k " ( i V n ) ( I Q S 1 , 1 1 - 1 3 ; 2 , 2 - 3 ; 4 , 2 - 6 ; 9 , 1 7 ; I Q H 1,34-36; 1 Q 2 2 2,89 ; 4 Q S 1 3 9 f l 1 , 1 7 - 1 8 . 2 1 - 2 2 ; 4 Q S h i r ' ' 12,5-7; cf. 4 Q 1 8 5 f l - 2 , 2,2-11; llQPs^ 27,2-11). S o m e passages p l a c e t h e i d e n t i f i c a t i o n in t h e c o n t e x t of t h e h u m a n h e a r t ( I Q S 2 , 2 - 3 ; 4 , 2 - 6 ; I Q H 4 , 9 - 1 1 ; 4 Q D i b H a m ^ f l - 2 2, 12-15).

3 5 2 J . A . Davis, Wisdom and Spirit, 1 9 8 2 , pp.26-28,33 asserts that the concept of wis dom in Qimiran is not identical with the law per se but understood to be "co-essen tial with the sectarian interpretation of the law" (p.33). However, this is no proof that the correlation of law and wisdom was redefined in Qumran since the law al ways (1) existed (only) as interpreted law. 3 5 3 Cf. S.T. Kirabrough, "Ethic", RQ 6 ( 1 9 6 9 ) 4 8 5 .

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T h e m e m b e r s of t h e C o m m u n i t y c o n s i d e r e d a r i g h t e o u s , p r o p e r c o n d u c t t o b e possible ( o n l y ) o n t h e basis of t h e w r i t t e n revela t i o n , i.e. t h e S c r i p t u r e s a n d their o w n p a r t i c u l a r r e g u l a t i o n s w h i c h h a d t o b e faithfully o b e y e d , a n d i n a c c o r d a n c e w i t h t h e God-given w i s d o m w h i c h h a d t o be a p p r o p r i a t e d in t h e C o m m u n i t y . L a w a n d w i s d o m w e r e o n e in e v e r y d a y life. 12.2.4. The didactic dimension. T h e i d e n t i f i c a t i o n of w i s d o m a n d l a w in t h e C o m m u n i t y is e m b o d i e d in t h e offices a n d figures of t h e T e a c h e r of R i g h t e o u s n e s s , t h e maskil, a n d t h e p r i e s t l y mes siah, as w e h as in t h e f u n c t i o n of t h e wise m e n / s c r i b e s . T h e T e a c h e r is d e s c r i b e d as h a v i n g received p a r t i c u l a r w i s d o m a n d k n o w l e d g e from G o d w h i c h h e passed o n t o t h e C o m m u n i t y (cf. § n . 5 . 2 . ) , a n d at t h e s a m e t i m e he is t h e i n t e r p r e t e r of t h e law par excellence (cf. § 1 0 . 1 . ) . T h e maskil — t h e d e s i g n a t i o n a n d t h e i m p l i e d f u n c t i o n b e l o n g t o t h e sapiential t r a d i t i o n — w h o seems t o h a v e o c c u p i e d t h e of fice of t h e " i n t e r p r e t e r of t h e l a w " in t h e C o m m u n i t y , is t h e t e a c h i n g f u n c t i o n a r y (cf. § 1 1 . 5 . 3 . ) . T h e maskil is d i r e c t l y l i n k e d w i t h t h e c o r r e l a t i o n of law a n d w i s d o m (cf. I Q S 9 , 1 7 ) . T h e p r i e s t l y messiah w h o wih give t h e t r u e i n t e r p r e t a t i o n of t h e p r o p h e t s is also d i r e c t l y c o n n e c t e d w i t h b o t h w i s d o m a n d t h e l a w (cf. I Q p H a b 2 , 8 - 1 0 ) . T w o passages r e l a t e t h e D ' a a n t o t h e s t u d y of t h e law (cf. C D 6 , 2 - 5 ; 1 Q 2 2 2 , 8 - 9 ) . A p r e - Q u m r a n i a n t e x t refers t o David as n a n a n d -ID1D ( l l Q P s * 2 7 , 2 - 1 1 ) . It seems t h a t , for t h e C o m m u n i t y , w i s d o m was b o t h t h e p r e r e q u i s i t e for, a n d t h e result of, t h e s t u d y of t h e l a w , w h i l e t h e law c o u l d b e s t u d i e d , i n t e r p r e t e d , a n d t a u g h t p r o p e r l y o n l y b y wise p e o p l e .

12.2.5. The eschatological dimension. Both wisdom and the law h a v e e s c h a t o l o g i c a l d i m e n s i o n s in Q u m r a n t h o u g h t . T h e p r i e s t l y messiah c o m e s as i n t e r p r e t e r of t h e law (cf. C D 7 , 1 8 ; 4 Q F l o r r , l l ) w h o t e a c h e s r i g h t e o u s n e s s at t h e e n d of d a y s ( C D 6 , 1 1 ; I Q p H a b 2 , 9 - 1 0 ) . T h e r o y a l m e s s i a h is a s s o c i a t e d w i t h t h e " t h r e e b o o k s " ( 4 Q M e s s A r 1,5) w h i c h m i g h t b e a r e f e r e n c e t o t h e s u m of a u t h o r i t a t i v e writings of t h e C o m m u n i t y i n c l u d i n g t h e S c r i p t u r e s . Wis d o m a n d k n o w l e d g e are d e s c r i b e d as e s c h a t o l o g i c a l gifts (cf. § 1 1 . 4.2.) a n d are a s s o c i a t e d w i t h t h e r o y a l m e s s i a h ( I Q p H a b 2 , 8 - 1 0 ) .

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In e a c h of t h e s e t w o t e x t s t h e law is i m p l i c i t l y i d e n t i f i e d w i t h wisdom. 12.2.6. The theological dimension. T h e r e a s o n w h y this a s p e c t of t h e c o r r e l a t i o n of w i s d o m a n d law is m e n t i o n e d last is t h a t t h e c o n c e p t of t h e fear of t h e L o r d as s u b m i s s i o n u n d e r G o d ' s will is basically a b s e n t from t h e Q u m r a n writings a n d is never m e n t i o n e d in c o n j u n c t i o n w i t h t h e i d e n t i f i c a t i o n of law a n d w i s d o m . H o w ever, it is self-evident t h a t t h e i d e n t i f i c a t i o n c a n n o t b e s e p a r a t e d from t h e t h e o l o g i c a l d i m e n s i o n : w i s d o m a n d k n o w l e d g e are u n i q u e possessions of G o d a n d w e r e given b y h i m to t h e T e a c h e r a n d his C o m m u n i t y , a n d t h e law was divinely revealed t o Moses a n d t h e f o r e f a t h e r s , as well as i n t e r p r e t e d p r o p e r l y a n d t a u g h t a d e q u a t e l y ( o n l y ) in t h e C o m m u n i t y . We o b s e r v e d earlier t h a t t h e " w a l k " in t h e p e r f e c t " w a y " is a l w a y s d e p e n d e n t u p o n G o d (cf. § 1 1 . 6 . 2 . ) . G o d is t h e u l t i m a t e s o u r c e of b o t h law a n d w i s d o m , of h a l a k h a h a n d of p r o p e r b e h a v i o u r .

12.3. Summary We have e s t a b l i s h e d t h e crucial role of t h e law for t h e Q u m r a n C o m m u n i t y . T h e o r i e n t a t i o n b y t h e law is a f u n d a m e n t a l d a t u m of Q u m r a n t h e o l o g y . T h e law has b e e n revealed t o Israel b u t is u n d e r s t o o d a n d i n t e r p r e t e d p r o p e r l y o n l y in t h e C o m m u n i t y . Pro gressive r e v e l a t i o n g u a r a n t e e s t h e k n o w l e d g e of t h e " h i d d e n t h i n g s " . T h e m e m b e r s of t h e C o m m u n i t y strive t o live in p e r f e c t a c c o r d a n c e w i t h G o d ' s w r i t t e n law a n d in c o m p l e t e h a r m o n y w i t h t h e divine o r d e r s of c r e a t i o n . We have also seen t h a t t h e Q u m r a n world-view, life-style, a n d v o c a b u l a r y have s t r o n g c o n n e c t i o n s w i t h t h e sapiential t r a d i t i o n . T h e C o m m u n i t y i n d e e d claims distinctive a n d exclusive w i s d o m a n d k n o w l e d g e for its m e m b e r s w h o are t h e " s o n s of l i g h t " w h o k n o w God's secrets. We have f u r t h e r seen t h a t t h e C o m m u n i t y k n e w t h e identifica t i o n of law a n d w i s d o m a n d u s e d it in a similar m a n n e r as o t h e r i n t e r t e s t a m e n t a l writers a n d g r o u p s used it. T h e e t h i c a l d i m e n s i o n of t h e c o r r e l a t i o n is in the f o r e g r o u n d . P a r t i c u l a r i s t i c , d i d a c t i c , a n d e s c h a t o l o g i c a l p e r s p e c t i v e s are p r e s e n t , a n d t h e t h e o l o g i c a l

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a s p e c t is clearly i m p l i e d . T h e c r e a t i o n a l ( r a t h e r t h a n universalistic!) d i m e n s i o n is a n i m p o r t a n t c h a r a c t e r i s t i c of Q u m r a n t h e o l It s h o u l d b e n o t e d t h a t t h e i d e n t i f i c a t i o n of law a n d w i s d o m is t o b e o b s e r v e d in t h e hasidic p r e - Q u m r a n i a n t e x t s ( 4 Q 1 8 5 , 1 I Q P s ' ' 1 8 ; 2 4 ; 4 Q D i b H a m ^ ) , in t h e early Q u m r a n writings ( I Q M , I Q H ) , in t h e m a j o r t e x t s ( I Q S , C D I Q p H a b , 4 Q S h i r ' ' ) , a n d in late Q u m ran writings ( 4 Q S 1 , 1 IQPs^DavComp). We c o n c l u d e w i t h a q u o t e from M. Hengel in w h i c h h e c o r r e lates w i s d o m , k n o w l e d g e , scribal e r u d i t i o n , right c o n d u c t , salvation, a n d r e v e l a t i o n w i t h regard t o t h e Q u m r a n C o m m u n i t y : " N u r der Weise u n d G e l e h r t e , d e r iiber die b e h e r r s c h e n d e u n d d u r c h d r i n g e n d e Kraft des D e n k e n s verfiigt, k a n n wirklich f r o m m , w i r k l i c h g u t sein. Die E r k e n n t n i s e r h a l t d a b e i d e n C h a r a k t e r des Heilswissens, das d e m i r r e n d e n M e n s c h e n d u r c h G o t t e s O f f e n b a r u n g erschlossen w e r d e n mufi

3 5 4 Cf. H. Lichtenberger, Studien, p . 2 3 8 w h o emphasizes the outstanding role of crea tion aspects for Qumran anthropology. 355 M. Hengel, "Qumran und der HeUenismus", BETL 4 6 ( 1 9 7 8 ) 3 5 7 . See also H. Gabrion, "Interpretation", ANRW 11/19,1 (1979) 8 3 0 w h o states that "la connaissance n*a d'importance a Qumran que dans la mesure oil elle permet a ceux qui la possedent de conformer leur vie k I'exigence authentique de la Loi".

(Uiaplct

l-'onr

W i s d o m and Law in Pauline C-hristology and Ethics

O u r final c h a p t e r deals w i t h t h e t h e o l o g y of the f o r m e r Phari see a n d later a p o s d e Paul, focusing o n t h e q u e s t i o n s w h e t h e r t h e c o r r e l a t i o n of w i s d o m a n d law w h i c h p l a y e d s u c h a crucial role in t h e i n t e r t e s t a m e n t a l p e r i o d was t a k e n u p b y Paul a n d , if t h e a n s w e r is y e s , in w h i c h w a y it affected t h e c o n t e n t of his t h e o l o g y .

§ 13

Introduction

Before we a t t e m p t t o u n d e r s t a n d Paul's c o n c e p t i o n of aoîa a n d poiioq, b o t h in t h e realm of his c o n v i c t i o n s r e g a r d i n g t h e per s o n a n d mission of J e s u s C h r i s t , a n d in t h e r e a l m of C h r i s t i a n c o n d u c t , w e first h a v e t o estabUsh t h e basis of o u r discussion, es pecially since w e are l o o k i n g for t h e m a n n e r in w h i c h t h e s e t w o c o n c e p t i o n s are c o r r e l a t e d . We will first of all deal w i t h t h e q u e s t i o n w h e t h e r t h e b a c k g r o u n d of Paul's origin m a k e s it plausible t o a s s u m e Paul's familiarity w i t h t h e c o r r e l a t i o n of law a n d w i s d o m . S e c o n d , w e will seek t o find a n explicit exegetical e x p r e s s i o n of Paul's a w a r e n e s s of this c o r r e l a t i o n . Finally, m e t h o d o l o g i c a l con s i d e r a t i o n s win have t o clarify o u r a p p r o a c h t o t h e Pauline c o r p u s as a w h o l e .

1 3 . 1 . T h e C o n c e p t u a l H e r i t a g e of Paul 13.1.1. Geographical origins. Paul was b o m in T a r s u s , t h e capi tal of t h e R o m a n p r o v i n c e of Cilicia in Asia M i n o r ( A c t s 2 1 , 3 9 ;

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2 2 , 3 ) ^ It is d i s p u t e d w h e t h e r P a u l also grew u p in T a r s u s , or w h e t h e r h e was b r o u g h t t o J e r u s a l e m at a very early age a n d sub s e q u e n t l y s p e n t his c h i l d h o o d a n d y o u t h t h e r e . T h e l a t t e r view was s u g g e s t e d b y W.C. van U n n i k ^ w h o a r g u e d , o n t h e basis of a fixed l i t e r a r y u n i t w h i c h L u k e u s e d in A c t s 2 2 , 3 (cf. A c t s 7,202 2 ) , t h a t Paul was b o r n {ye'repvr}lêpo(;) in T a r s u s , b r o u g h t u p (dvaredpaiiiievot;) in J e r u s a l e m (by his m o t h e r ) ^ , a n d e d u c a t e d {•nei!aLbeviiivoi, p p . l 1 4 - 1 3 1 , 257-260. 61 A. van R o o n , "The Relation between Christ and the Wisdom of God according to Paul", NovTest 16 ( 1 9 7 4 ) 2 0 7 - 2 3 9 . J.D.G. Dunn, o.c, p.325 n . l 9 remarks that van R o o n ordy plays down or ignores the most obvious parallels in the wisdom litera ture. 6 2 U. Wilckens, Weisheit und Torheit: Eine exegetisch-religionsgeschichtUche Untersu chung zu l.Kor. 1 und 2, BHTh 26, 1 9 5 9 , p p . 5 - 9 6 , 2 0 5 - 2 2 4 (cf. pp.97-213 for the religion-historical material), also idem, in ThWNT 7 ( 1 9 6 4 ) 5 1 8 - 5 2 5 . 63 Cf. M.H. Scharlemann in CBQ 21 (1959) 1 9 0 ; K. Koester in Gnomon 3 3 ( 1 9 6 1 ) 5 9 0 - 5 9 5 ; C. Colpe in MPTh 5 2 (1963) 4 8 9 - 4 9 4 ; K. Niederwimmer, "Erkennen und Lieben: Gedanken zum Verhaltnis von Gnosis und Agape im ersten Korinther b r i e f , KuD 11 ( 1 9 6 5 ) 80-82 with n . U ; K. Priimm, "Zur neutestamentlichcn Gnosis-Problematik: Gnostischcr Hintergrund und Lchrcinschlag in den beiden Eingangskapiteln v o n IKor?", ZKTh 87 ( 1 9 6 5 ) 3 9 9 4 4 2 ; 8 8 ( 1 9 6 6 ) 1-50; R. Scroggs, "Paul", NTS 14 ( 1 9 6 7 / 6 8 ) 3 3 - 3 5 ; R. Baumann, Mitte und Norm des Christlichen, N T A N F 5, 1 9 6 8 , p p . 7 2 - 7 8 , 1 1 6 f L 64 U. Wilckens, "Zu IKor 2,1-16", Theologia Crucis-Signum Cruets, FS E. Dinkier, ed. C. Andresen et al., pp.501-537 (= "Das Kreuz Christi als die Tiefe der Weisheit Got tes; Zur 1. Kor 2,1-16", Paolo a una chiesa divisa, cd. L. de Lorenzi, 1 9 8 0 , p p . 4 3 81). 65 Cf. E.B. Alio, "Sagesse et pneuma dans la premiere epitre aux Corinthiens", R£

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tailed analysis of the v a r i o u s c o n v i c t i o n s a n d a s s u m p t i o n s regard ing Paul's w i s d o m c h r i s t o l o g y w h i c h b o t h c o m p l e m e n t a n d c o n t r a d i c t e a c h o t h e r a t different p o i n t s , suffice it t o say t h a t it is safe t o c o u n t u p o n t h e fact t h a t Paul's t h e o l o g y implies a w i s d o m chris t o l o g y ^ w h i c h b e a r s , in o n e w a y or a n o t h e r , o n t h e christological c o n c e p t i o n s of p r e - e x i s t e n c e , m e d i a t i o n at c r e a t i o n a n d r e d e m p t i o n , t h e s e n d i n g of t h e S o n , a n d t h e " i m a g e of G o d " . Before we can d e s c r i b e t h e s y s t e m a t i c e v i d e n c e we first m u s t a n a l y z e t h e rel evant passages.

14.2. Exegetical-Conceptual Evidence 14.2.1. Gal 4.4. T h e p h r a s e ^ ^ a T r e a r e t X e f d t J e o c rdv vlbv avTov m a r k s t h e b e g i n n i n g of a christological-soteriological formula^^.

4 3 ( 1 9 3 4 ) 3 2 1 - 4 1 7 ; M.M. Bourke, "The Eucharist and Wisdom in First Corinth ians", Studiorum Paulinorum Congressus /, 1 9 6 3 , p p . 3 6 7 - 3 8 1 ; P.E. Bonnard, La Sagesse en personne annoncee et venue: Jesus Christ, 1966, 133-140; U. Luck, "Weisheit und Leiden", ThLZ 9 2 ( 1 9 6 7 ) 2 5 3 - 2 5 8 ; F. Hahn, "Methodenprobleme einer Christologie des Neuen Testaments", VuF 15 ( 1 9 7 0 ) 16; E. Schiissler Fiorenza, "Wisdom Mythology and the Christological Hymns of the New Testament", Aspects of Wisdom, ed. R.L. WUken, 1 9 7 5 , p p . 1 7 - 4 1 ; B.A. Pearson, "HellenisticJewish Wisdom Speculation and Paul", o.c, p p . 4 3 - 6 6 ; K.G. Sandelin, Die Auseinandersetzung mit der Weisheit in 1. Korinther 15, 1 9 7 6 ; R.S. Barbour, "Creation, Wisdom and Christ", Creation, Christ and Culture, FS T.F. Torrance, ed. R.W.A. McKirmey, 1 9 7 6 , p p . 2 2 4 2 ; idem, "Wisdom and the Cross in 1 Corinthians 1 and 2", Theologia Cruets, 1 9 7 9 , p p . 5 7 - 7 1 ; F.F. Bruce, Paul, p p . l 2 3 f . ; P.E. Bonnard, "Sagesse", BETL 51 ( 1 9 7 9 ) 1 3 9 - 1 4 5 ; W.G. Kummel, Die Theologie des Neuen Testaments, îggo, p p . 1 0 7 , 1 4 5 ; J . N . Aletti, Colossiens 1,15-20: Genre et exegese du texte. Fonction de la thematique sapientielle, AnBibl 9 1 , 1 9 8 1 , particularly pp. 141-182; G. Gese, "Wisdom, Son of Man, and the Origins of Christology", HBT $ ( 1 9 8 1 ) 23-57. See also E. Brandenburger, Fleisch und Geist: Paulus und die dualis tische Weisheit. WMANT 2 9 , 1 9 6 8 , passim. 66 Using the term 'wisdom christology', we do not imply that there existed indepen dent 'christologies' of different Christian communities. Cf. M. Hengel, Son, 1 9 7 6 , p.57. — Earlier studies o n NT christology did not include a discussion of wisdpm christology; cf. O.CiJlmann,7"/ie Christology of the New Testament, 1 9 5 9 ; F. Hahn, Christologische Hoheitstitel: Ihre Geschichte im friihen Christentum, FRLANT 8 3 , 1963 (= 4 ) 9 7 4 ) ; also J.C. Beket, Paul the Apostle: The Triumph of God in Life and Thought, 1 9 8 0 . 67 Many scholars assume a pre-Pauline origin; cf. E. Schweizer, "Hintergrund", Beitrage,p.94; idem, ThWNT 8 ( 1 9 6 9 ) 3 7 6 ; L. Goppelt, Theologie, 2 , 1 9 7 6 , p p . 4 0 0 4 0 4 ; F. Mussner, Galaterbrief, p . 2 7 2 ; H.D. Betz, Galatians, p . 2 0 6 , and others. But see S. Kim, Origin, p p . 1 1 2 - 1 1 4 w h o argues for Pauline origin. On the christologicaleschatological meaning of Gal 4,4 in its context cf. P. von der Osten-Sacken, "Das

Exegetical-Conceptual

Evidence

241

E v e n t h o u g h t h e language of this p h r a s e d o e s n o t s e e m t o c o n v e y necessarily t h e c o n c e p t of t h e S o n ' s pre-existence®* t h e c o n c e p t is n e v e r t h e l e s s in all p r o b a b i h t y imphed®^: t h e s e n d i n g of G o d ' s S o n i n t o e a r t h l y e x i s t e n c e ( n o t e t h e following (!) a o r . jeuonevou iK yvvaiKOt;)^'^ p r e s u p p o s e s t h e S o n ' s being p r i o r t o his e x i s t e n c e as m a n , especially in view of t h e fact t h a t Paul clearly r e g a r d e d J e s u s as d i v i n e ^ ' . T h i s is c o n f i r m e d b y t h e close parallel in S a p S a l 9 , 1 0 w h e r e w i s d o m is d e s c r i b e d as dweUing wdth G o d even b e f o r e crea t i o n a n d as b e i n g s e n t b y G o d from h e a v e n a n d from t h e t h r o n e of his g l o r y : t h e verb iânooTeWeiv w h i c h Paul uses o n l y in Gal 4,4.6''2 o c c u r s also in S a p S a l 9,10 ( w i t h regard t o w i s d o m ) a n d t h e link b e t w e e n t h e s e n d i n g of t h e S o n a n d t h e s e n d i n g of t h e S p i r i t in Gal 4 , 4 . 6 is parallel t o t h e sencUngof b o t h wdsdom a n d t h e spir it in S a p S a l 9 , 1 0 . 1 7 ^ ' . If S a p S a l 9 , 1 0 or t h e J e w i s h w i s d o m t h e o l o g y in g e n e r a l * p r o vide i n d e e d t h e c o n c e p t u a l ( n o t necessarily linguistic) b a c k g r o u n d

paulinische Verstandnis des Gesetzes im Spannungsfeld von Eschatologie und Geschichte", EvTh 37 ( 1 9 7 7 ) 5 4 9 - 5 8 7 , here 5 5 1 - 5 6 0 . 6 8 Cf. H.D. Betz, o.c, pp.206f.; J.D.G. Dunn, Christology, p p . 3 8 - 4 4 , 4 6 taking it as a possibihty which, however, he does not take to be likely; also F.F. Bruce, Galatians, p.195. 6 9 Cf. E. Schweizer, "Herkunft", Neotestamentica, p p . l 0 8 f . ; idem, ThWNT 8 ( 1 9 6 9 ) 376f., 3 8 5 , 3 8 8 ; H. SchUer, Galaterbrief, p . 1 9 6 ; G. Hamerton-KeUy, Pre-existence, p . 1 1 2 ; M. Hengel, Son, pp.lOf.; L. Goppelt, o.c, pp.400f.; P. Stuhlmacher, "Zur pauUnischen Christologie" ( 1 9 7 4 ) , Aufsdtze, 1 9 8 1 , p . 2 1 3 ; F. Mussner, o.c, p. 2 7 2 ; F. Froitzheim, Christologie und Eschatologie bei Paulus, 1 9 7 9 , p p . 5 0 - 5 4 ; W.G. Kummel, Theologie, p . 1 5 1 ; R. Riesner, "Praexistenz", ThBeitr 12 ( 1 9 8 1 ) 1 8 1 ; S . Kim.Origin, p . 8 1 ; F.F. Bruce, o . c , p . l 9 5 . 70 This phrase refers to Christ's birth "out o f a human mother; cf. H.D. Betz, o . c , p.207 with n.49. It is difficult to grasp the logic of Durm's interpretation of this phrase when he states that "yevoiievov ( b o m ) refers to Jesus as one w h o had been b o m , n o t necessarily to his birth as such ... the reference is simply t o Jesus' ordi nary humarmess, not to his birth" ( o . c , p.40). Surely, ordinary humanness not only implies, but is dependent upon birth! 71 See Paul's use of the KiJpioc title for Jesus Christ, and his presentation of soteriol o g y in general; see also PhU 2,6. 72 Correcting S. Kim, Origin, p .l 18 who states that Paul uses it only in Gal 4,4. 73 Cf. E. Schweizer, "Herkunft", p . l 0 8 ; idem, "Hintergrund", p . 9 2 ; idem, ThWNT & ( 1 9 6 9 ) 3 7 7 ; G. Hamerton-Kelly, Pre-existence, p . l l l ; L. Goppelt, Theologie. 2, p . 4 0 0 . Note J.D.G. Dunn, Christology, pp.39f. who attempts to establish Jesus' w a y of speaking about himself as the more plausible background of Gal 4,4 (referring to M k 9 , 3 7 ; 1 2 . 6 ; M t 1 5 , 2 4 ; Lk 4 , 1 8 ) . 74 CL F. Mussner, Galaterbrief, p p . 2 7 2 L ; S . Kim, o . c , p p . l 18L; H. Merklein, "Entste hung", p . 3 4 and passim; also H.D. Betz, Galatians, p . 2 0 6 n . 4 1 ; F.F. Bruce, Gala tians, p. 195.

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for t h e s t a t e m e n t in Gal 4 , 4 , it w o u l d b e i m p l i e d t h a t t h e S o n is t o be identified with wisdom. This is acknowledged by Dunn^^ w h o then proceeds, however, to point out (1) that this would not be a natural inference for Paul's readers since sophia is feminine and was never called God's 'Son' before, and (2) that Paul's references to Christ's identity with wisdom are often linked with cosmic contexts (ICor 8,6; Col 1,15-17). It should be noted, however, that ICor 1,24.30 where Paul explicitly identifies Christ with God's wisdom belongs to a definitely soteriological context (as Gal 4,41). The fact that ICor was written after Gal does not prove that the equation was made for the first time by Paul in ICor 1,24.30. And, further, the argument of the feminine character of 'wisdom' carries no decisive weight since Paul describes Christ in terms of (still fem.) wasdom in many other passages. This suggests that the correlation of wisdom and Christ does by no means necessitate the total formal identification of these two 'entities', especially since sophia is not a genuine hypostasis or distinctive heavenly being, but rather a conception or way of theologizing.

It is o b v i o u s , h o w e v e r , t h a t Gal 4 , 4 is n o t a n explicit (!) s t a t e m e n t of w i s d o m c h r i s t o l o g y . A t t h e m o s t it p r e s u p p o s e s c o n c e p tions — t h e divine s e n d i n g of t h e p r e - e x i s t e n t m e d i a t o r of salvation w h i c h w o u l d be significant in w i s d o m c h r i s t o l o g y . 14.2.2. ICor 1,24.30. T h e s t a t e m e n t s t h a t Christ is deov aoipia (1,24) a n d aoifia dno &eoO (1,30) express clearly a n d e x p h c i t l y a link b e t w e e n Christ a n d w i s d o m ^ ^ . In o r d e r t o u n d e r s t a n d this link, several general o b s e r v a t i o n s h a v e t o b e m a d e . The discussion about the nature of the opposition in Corinth is still going on. It is widely recognized today that one should not look for a Gnostic background of Paul's opponents^^. Most scholars interpret ICor today rather o n the background of Jcvirish wisdom theology^S. j h e subject of the divisions in the Corinthian church is usually related to the treatise o n wisdom and folly in ICor 1-4, but this relation has not yet

75 C f . J . 0 . G . Dunn, o . c , p.39. 76 On ICor 1,30 see most recently U. Schneiie, Gerechtigkeit und Christusgegenwart: Vorpaulinische undpaulinischeTauftheologie,CThA 2 4 , 1 9 8 3 , p p . 4 4 4 6 w h o relates this verse to traditional baptismal terminology without discussing the relevance of wisdom theology/christology here. 77 Cf. H.R. Balz, Methodische Probleme der neutestamentUchen Christologie, WMANT 2 5 , 1 9 6 7 , p p . l 5 7 f . ; R. B a u m a n n , M f t e und Norm, pp.280f.; K.D. Sandelin,/Iujeinandersetzung, p p . 9 1 - 1 0 5 , 1 4 9 - 1 5 3 ; M. Hengel, Son, pp.76 n . l 3 3 ; U. Wilckens, "Kreuz Christi", p p . 6 8 - 8 1 ; R. McL. Wilson, "Nag Hammadi and the N e w Testa ment", NTS 28 ( 1 9 8 2 ) 2 9 7 ("on the Une of development which led from Wisdom speculation into Gnosticism"); G. Sellin, "Das 'Geheimnis' der Weisheit und das Ratsel der 'Christuspartei' (zu IKor 1 4 ) " , ZNW 73 ( 1 9 8 2 ) 7 1 , 9 7 . 78 Cf. most recently J . A . Davis, Wisdom and Spirit: An Investigation of 1 Corinthians 1,18-3,20 against the Background of Jewish Sapiential Tradition in the HellenisticRomanPeriod, Ph.D.Diss. Nottingham, 1 9 8 1 , particularly p p . 5 9 - 1 5 1 .


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been iatisfactorily clarified^9. . Paul's terminology in ICor both in general and as regards the use of ooipia is also still disputed. It is not clear whether or to what extent Paul took up the terminology of the opponents, or was influenced by their terminol ogy, or altered the meaning of their relevant key termsÔ. As regards the term and concept of oo^pia, the issue between the Corinthians and Paul is also still debated: 'wisdom' has been explained (1) on the basis of the Greek philosophical tradition, (2) as esoteric truth revealed in the utterances of the pneumatics, or (3) as related to Jewish wisdom t h e o l o g y S l . It is clear, however, that 'wisdom' in ICor 1-3 is not understood as a (pre-existent) divine hypostasis82.

It d e p e n d s o n o n e ' s u n d e r s t a n d i n g of t h e s e c o m p l e x issues h o w t h e s t a t e m e n t s o n Christ as l i n k e d w i t h w i s d o m a r e r e l a t e d t o t h e progress of t h o u g h t in I C o r 1-3*'. T h e m a j o r i t y of scholars t o d a y a c k n o w l e d g e t h e fact t h a t in 1,24.30 J e s u s Christ is c r e d i t e d w i t h t h e f u n c t i o n s of salvation w h i c h t h e J e w i s h w i s d o m t r a d i t i o n ascribed t o wisdom**. J . A . Davis asserts that Paul's concern in ICor 1-3 is shaped by his attempt to depre ciate the value of a claim to the Corinthians' Torah-centristic wisdom by giving a new locus to God's wisdom in 1,24.30: in Christ a new wisdom has c o m e into being, pro viding life, holiness, and redemption, and replacing the Torah as the definite locus of

79 CA. E . Best, "The Power and the Wisdom of God: I Corinthians 1,18-25",Paoto a una chiesa divisa. ed. L. de Lorenzi, 1 9 8 0 , p.10. For the most recent discussion of this problem see G. Sellin, "Geheimnis", ZNW 73 ( 1 9 8 2 ) 69-96 who maintains that there was probably only the rivalry between Paul's and Apollos' 'party', with the 'Christ party' expressing the self-understanding of Apollos. As to the often at tempted reconstruction of the Corinthians' theology, future research should take into account the four relevant criteria estabhshed by U. Wilckens, "Kreuz Christi",

1980, pp.eOL 8 0 CL J.M. Reese, "Paul Proclaims the Wisdom of the Cross", BTB 9 ( 1 9 7 9 ) 149. 81 CL E. Best, a.c., p p . 1 9 - 2 2 . Regarding the term ooyJia \(fyou (1,17) see now R.A. Horsley, "Wisdom of Word and Words of Wisdom in Corinth", CBQ 3 9 ( 1 9 7 7 ) 2 2 4 2 3 9 ; E . Best,a.c., p p . l 3 - 1 6 ; U . Wilckens,a.c. pp.59-67. 82 CL H. Conzelmarm, "Paulus und die Weisheit", p.l 8 3 ; H. Lietzmann, Korinther, p . 1 0 ; H. Conzelmann, Erster Korintherbrief, p . l O ; E . Best, a . c , p . 3 5 ; J.D.G. Dunn, Christology, p.80; H. Weder, Das Kreuz Jesu bei Paulus, F R L A N T 1 2 5 , I 9 8 I , p . l 5 5 n . l 2 4 . Contra R.G. Hamerton-Kelly,/Ve-exwtence, pp.l 12L 83 For a good analysis of the context of ICor 1-2 cL F. Froitzheim, Christologie, pp. 6 6 - 7 7 ; U. WUckens, a . c , p p . 4 3 - 4 6 ; G . SeUin. a . c , pp. 72L Unfortunately J .A. Davis, Wisdom, 1 9 8 2 , does not discuss these issues but simply presupposes a Corinthian "Torah-centristic wisdom". 84 CL W.D. Davies, Paul, p p . l 5 4 L ; M. Hengel, Son, p . 7 4 ; P. Stuhlmacher, "Achtzehn Thesen zur paulinischen Kreuzestheologie" ( 1 9 7 6 ) , Aufsdtze, p p . 2 0 2 L ; R.S. Bar bour, "Wisdom and the Cross", 1 9 7 9 , p.68 (withcaution);P.E. Bonnard, "Sagesse", BETL 51 ( 1 9 7 9 ) 1 4 0 ; J.D.G. Dunn, o.c, p p . 1 6 7 , 1 7 7 L ; S. Kim, Origin, p.l 17; E. Best, a.c., p.35 (limiting wisdom here to that "which meets the real need of the Greek who seeks wisdom ... Christ is the meaning of existence and the meaning of God").

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divine wisdom^^. It is correct that Paul presents Christ as the new and definite locus of wisdom. But it is without exegetical foundation when Davis states that, as a result of Paul's effort to attack the Corinthians' 'Torah-centristic wisdom', the Torah is re placed: (1) Paul does not polemize against the Torah in the context of ICor 1,3, and (2) a Torah<entricity of wisdom at Corinth cannot be established from the text. The latter cannot be proved with the titles in KJor 1,20, and M. Hengel cannot be ad duced as support either^^.

T h u s , a c c o r d i n g t o Paul t h e crucified Christ is t h e w i s d o m of God^^, " t h e e m b o d i m e n t of G o d ' s p l a n of salvation a n d t h e mea sure a n d fullest e x p r e s s i o n of G o d ' s c o n t i n u i n g w i s d o m a n d power"88. In the next large pericope o n wisdom in ICor 2,6-16 Paul wants to establish why the XoyoK rov aravpov is the true Xoyot: oapiaq, i.e. why and how the content of wisdom is God's plan of salvation with its climax of "die im Kreuz Christi eriiffnete Heilswirklichkeit"^^. As Paul makes no further explicit use of Christ's identification with wisdom in this passage^*^, there is no need to discuss it h e r e ^ ' .

14.2.3. ICor 8,6. It is r e c o g n i z e d t h a t this verse c o n t a i n s prePauline a n d pre-Christian e l e m e n t s ^ ^ , b u t a t t h e s a m e t i m e it has b e e n p o i n t e d o u t t h a t Paul's c o n t r i b u t i o n as regards t h e a c t u a l f o r m u l a t i o n s h o u l d n o t b e u n d e r e s t i m a t e d since t h e r e is n o real

85 J.A. Davis, Wisdom, p p . 6 7 f . , 7 4 . 86 Contra J . A . Davis, o . c , stating that Hengel believes that ICor 1,24.30 is most naturally understood against a rorah<entristic background. However, M. Hengel, Son, p.74 simply states that Paul's appeal to the Corinthians (!) in ICor 1,30 "in essentials embraces all the functions of salvation which the pious J e w s ascribed to Wisdom-Torah", without identifying the Corinthians with these "pious Jews". 87 The stress is on 6eov; cf. U. Wilckens, "Kreuz Christi", p.99; H. Weder, Kreuz Christi, p.l55 n.l24. 88 J.D.G. Dunn, Christology. p.l 79. 89 U. Wilckens, a . c , p . 5 9 ; c f . G. Sellin, "Geheimnb", ZNW 73 ( 1 9 8 2 ) 82f. 9 0 Cf. R.S. Barbour, "Wisdom and the Cross", p.67. 91 Cf. J . A . Davis, o . c , pp.79-151 w h o understands ICor 2,6-17 to contain Paul's teaching on wisdom: "Paul sets forth something of the character of the new sophia which has been brought into being as a result of God's action" ( p . l 5 1 ) , pointing out its christological essence. 9 2 Cf. K. Wengst, Christologische Formeln und Lieder des Urchristentums, StNT 7, 1 9 7 2 , p p . 1 3 6 - 1 4 1 ; R. Kerst, "IKor 8,6: Ein vorpaulinisches Taufbekenntnis?" ZNW 66 ( 1 9 7 5 ) 1 3 0 - 1 3 9 ; R.A. Horsley, "The Background of the Confessional For mula in IKor 8,6", ZNW 6 9 ( 1 9 7 8 ) 130-135; J . Murphy-O'Connor, "ICor VIII, 6:Cosmology or Soteriology?", RB 85 ( 1 9 7 8 ) 2 5 3 - 2 6 7 ; J.D.G. Dunn, C/tri$«o/o^, p . 1 7 9 . Regarding Stoic parallels cf. E. NoTAen,Agnostos Theos, 1 9 1 3 , p p . 2 4 0 - 2 5 0 , 347f.; H. Conzelmann, Korinther, p.l71f.; R. Kerst, a.c, p p . l 3 1 f . As regards the unity of ICor 8-10 cf. now M. Bouttier, "ICo 9-10 considere du point de vue de son unite". Freedom and Love, ed. L. de Lorenzi, 1 9 8 1 , p p . 2 0 5 - 2 2 5 .


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parallel t o Paul's a f f i r m a t i o n here^^. Paul's s t a t e m e n t e x t e n d s t h e J e w i s h m o n o t h e i s t i c confession eiq dedq t o t h e d o u b l e confession eiq &e6q-€lq Kyptoc^*. Paul stresses t h e essential u n i t y of c r e a t i o n (eg oi5 r d navra . . . di'ov TO, n d f T a , v.6b.d) a n d salvation (i^juek di 'aVTov, v.6d) since t h o s e C o r i n t h i a n C h r i s d a n s w h o have k n o w ledge s h o u l d be a w a r e of t h e i r responsibility w h e n t h e y deal w i t h c r e a t e d things^^. The p h r a s e e t ? Kvpioq ITJOOUC X p i a r d ? 6t ot) r d navra Kai fjneiq 5 t ' avTOV expresses t h e c o n v i c t i o n t h a t J e s u s Christ as L o r d is t h e m e d i a t o r of b o t h c r e a t i o n a n d salvation (as t h e n e w creation!)^®. Dunn's attempt to make the assumption plausible that Paul does not comment o n the act of creation in the past "but rather about creation as believers see it n o w " ( p . l 8 1 ) does not convince: (1) It is rather unUkely that Paul's readers in the 1st cen tury would have differentiated between the past act of creation and the present inter pretation of creation without being interested in the former ;(2) Christ's mediation at creation (v,6d) is formally parallel to God's activity in creation (v.6b) and should therefore also be understood in the absolute sense (note the Kiipioc title in v.6c!); (3) Paul refers by no means to the believers' view of salvation but rather to their re sponsibility to God the Creator (i^neis eic. avTOv, v.6b) and to their salvation through Christ (riiieU Si dvTov, v.6d); (4) the presence of pre-Pauline elements from Jewish monotheism and Stoic cosmology confirms that Paul does indeed comment o n the past action of creation.

It a p p e a r s t o b e b e y o n d d o u b t t h a t Paul c o n s c i o u s l y describes Christ in w i s d o m language: Christ, as is divine w i s d o m in t h e J e w ish sapiential t h e o l o g y , is t h e creative a n d salvational p o w e r a n d a c t i o n of G o d ^ ^ . T h e d e s c r i p t i o n of Christ as m e d i a t o r of c r e a t i o n

9 3 Cf. A. FeuUlet, Christ Sagesse, pp.69-81 (Paul adapted an older confession); W. Thiising, Per Christum in Deum, NTA N F 1, 1 9 6 5 , pp.225-232 (formulated by Paul and used in proclamation); H. Langkammer, "Literarische und theologische Einzelstucke in 1 Kor 8,6", NTS 17 (1971) 193-197 (composed ad hoc from older individual elements); cL also R.S. Barbour, "Creation", p . 3 0 with n.5; J.D.G. Dunn,o.c., pp.179,181. 9 4 Regarding the monotheistic formula cf. C H . Giblin, "Three Monotheistic Texts in Paul", CBQ 37 ( 1 9 7 5 ) 5 2 7 - 2 4 7 , here 5 2 9 - 5 3 7 ; J . Murphy-O'Connor, "Freedom of the Ghetto", Freedom and Love, 1 9 8 1 , pp.25-27. 95 Cf. J.D.G. Dunn, o . c , p p . 1 8 0 , 3 2 9 (arguing contra J . .Murphy-O. Connor, a . c , w h o asserts an exclusively soteriological meaning). Note also the views of F. Hahn and R. Pesch in the discussion of Murphy-O'Connor's paper ( o . c . pp.42L). 9 6 This is generally recognized; cL H. Lietzmann, Korinther, p . 3 7 ; A. Feuillet, o . c , p.78; H. Langkammer, a . c , p p . l 9 6 L ; R.G. llamtnon-KeViy, Pre-existence, p.l 3 0 ; R.S. Barbour, a . c , pp.30L; idem, "Wisdom", p.69; C. Senft, 1 Corinthiens. 1 9 7 9 , p.lll. 97 .Most scholars agree that Paul describes Christ in terms of the Jewish wisdom theol ogy; cL E. Schweizer, "Herkunft", p.106; A. FeuUlet, Christ Sagesse, p p . 7 8 - 8 2 ; H .

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w h i c h s e e m s t o b e t h e n a t u r a l c o n s e q u e n c e from his i d e n t i f i c a t i o n w i t h w i s d o m implies o r p r e s u p p o s e s a p r e - e x i s t e n c e christology^®. 14.2.4. ICor 10,4. T h i s verse b e l o n g s t o Paul's aggadic m i d r a s h o n E x 1 3 , 2 1 ( c l o u d ) ; 1 4 , 2 1 - 2 2 (sea); 1 6 , 4 . 1 4 - 1 8 ( m a n n a ) ; 1 7 , 6 ; N u m 2 0 , 7 - 1 4 (spring)^^ w h i c h Paul uses in o r d e r t o s u b s t a n t i a t e his w a r n i n g t o see t h e d a n g e r of p r e s u m p t i o n in view of a p p a r e n t privileges'*^. T h e p h r a s e 17 nerpa be T\V 0 X p t a r d ? ' " ' is e x p l a i n e d b y v i r t u a l l y all c o m m e n t a t o r s in t h e light of t h e J e w i s h Hellenistic w i s d o m t r a d i t i o n in w h o s e E x o d u s exegesis aoipia p l a y e d a signif i c a n t role"^^. In SapSal 1 0 , 1 7 - 1 8 ; 1 1 , 4 aona of G o d , w h i c h i n c o r p o r a t e s t h e dialectic a n t i t h e t i c of t h e " l a w of sin ( a n d ) of d e a t h " a n d t h e " l a w o f U f e " , a n d w h i c h is n e w l y qualified as a result of t h e e s c h a t o l o g i c a l r e n o v a t i o n or re i n s t a t e m e n t of t h e T o r a h in t h e s e n d i n g of t h e S o n of G o d , t h u s

aJs letztgiiltige sittliche Norm nach Paulus", Neues Testament und Kirche, FS R. Schnackenbui^, ed. J . GnUka, 1 9 7 4 , p p . 2 8 2 - 3 0 0 ; J.A.Sanders, 'Torah and Christ", Int 29 ( 1 9 7 5 ) 3 7 2 - 3 9 0 ; E.M. Young, " 'FulfUl the Law of Christ': An Examination of Gal 6,2", SBT 7 ( 1 9 7 7 ) 3 1 - 4 2 . 199 P. Stuhlmacher, " 'Das Ende des Gesetzes': Uber Ursprung und Ansatz der paulinischen Theologie", ZThK 67 ( 1 9 7 0 ) 14-39; (= Aufsdtze, 1981, pp.166-192); E.P. Sanders, "On the Question of Fulfilling the Law in Paul and Rabbinic Judaism", Donum Gentilicium, FS D. Daube, ed. E. Bammel et al., 1 9 7 8 , p p . 1 0 3 - 1 2 6 . 2 0 0 Cf. F.F. Bruce, "Paul and the Law of Moses", BJRL 57 ( 1 9 7 4 / 7 5 ) 2 5 9 - 2 7 9 ; J . Blank, "Erwagungen zum Schriftverstandnis des Paulus", Rechtfertigung, FS E. Kasemann, ed. J . Friedrich et al., 1 9 7 6 , p p 3 7 - 5 6 ; F. Hahn, "Das Gesetzesverstandnis im R o m e r - u n d Galaterbrief, ZNW 67 ( 1 9 7 6 ) 2 9 - 6 3 ; E.P. Sanders, Paul, p p . 4 7 4 - 5 1 1 ; J . A . Sanders, "Torah and Paul", God's Christ and His People, FS N. Dahl, e d . J . JerveU. 1 9 7 7 . p p . 1 3 2 - 1 4 0 ; W.W. WueUner, "1 oposforschung und Torahinterpretation bei Jesus und Paulus", NTS 2 4 ( 1 9 7 8 ) 4 6 3 - 4 8 3 ; P. von der Osten-Sacken, "Paulus und das Gesetz", VIKJ 8 ( 1 9 7 8 ) 5 9 - 6 6 ; H. Schlier, Grundzuge einer paulinischen Theologie, 1 9 7 8 , pp.77-97; C.E.B. Cranfield, « o m a m , 2 , 1 9 7 9 , p p . 8 4 5 - 8 6 2 ; F. Festorazzi, "Coherence and Value of the Old Testament in Paul's Thought",/'au/cie 7'arje, e d . L. de Lorenzi, 1 9 7 9 , p p . 1 6 5 - 1 7 3 . 201 H. Schiirmann, " 'Das Gesetz des Christus' (Gal 6,2): Jesu Verhalten und Wort als letztgiUtige sittliche Norm nach Paulus", Neues Testament und Kirche, FS R. Schnackenburg, ed. J . Gnilka, 1974, p p . 2 8 9 - 2 9 4 . 202 H. Hahn, "Gesetzesverstandnis", ZNW 67 (1976) 3 7 f . , 4 7 f . , 5 7 , following G. Fried rich. "Das Gesetz des Glaubens", ThZ 10 (1954) 4 0 1 4 1 7 (= Auf das Wort komml es an. 1 9 7 8 , p p . 1 0 7 - 1 2 2 ) and E. Lohse, "Exegetische Bemerkungen", 1 9 7 3 , pp. 279-287.

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267

preserving t h e c o n t i n u i t y of t h e O T law as revelation of G o d ' s will a n d a t t h e s a m e t i m e a b o l i s h i n g its c h a r a c t e r as vofioq nbv ipyijjv^^. T h u s , a c c o r d i n g t o H a h n , the a s s u m p t i o n of an abrogatio legis or of a tiova lex in Paul is w r o n g . O n e has t o s p e a k , r a t h e r , of an interpretatio Christiana of t h e O T . P.von der O s t e n - S a c k e n asserts in a similar m a n n e r t h a t t h e t i m e of t h e l a w , for Paul, has c o m e t o an e n d o n l y o n t h e christo logical level with t h o s e w h o believe in Christ still being d e t e r m i n e d b y t h e law w h i c h is in o p e r a t i o n as eschatological f a c t o r of j u d g m e n t as a result of Christ's d e a t h a n d r e s u r r e c t i o n . T h u s , o n t h e a n t h r o p o l o g i c a l - s o t e r i o l o g i c a l level, t h e sinner is c o n d e m n e d b y the law w h i c h is still v a h d a n d t h e believer fulfills t h e law b y faith w h i c h w o r k s t h r o u g h love^"*. B.C. Wintle argues t h a t Israel's e l e c t i o n a n d t h e giving of t h e law h a v e t o b e u n d e r s t o o d in their salvation-historical c o n t e x t as s u b o r d i n a t e t o G o d ' s p u r p o s e of c r e a t i n g a n e w h u m a n i t y in C h r i s t : t h e law was given t o m a k e m a n a w a r e of his b o n d a g e t o sin leading i n e v i t a b l y t o G o d ' s j u d g m e n t ^ " ^ . Christ b r o u g h t t h e life w h i c h t h e law p r o m i s e d b u t c o u l d n o t give. H e has s u p e r s e d e d t h e law since h e is, as " i m a g e of G o d " , t h e final r e v e l a t i o n of G o d . T h e believer, b y faith in C h r i s t , is r e d e e m e d from t h e c o n d e m n a t i o n of t h e l a w ( p p . 1 3 1 - 1 6 3 ) . As h e is " i n C h r i s t " , h e is n o l o n g e r " u n d e r t h e l a w " , a n d b y t h e Spirit ( p p . 2 0 2 - 2 3 7 ) h e fulfills t h e r e q u i r e m e n t s of t h e law, in l o v e . T h e t e r m " l a w of C h r i s t " is a general w a y of e m p h a sizing t h a t t h e believer s t a n d s u n d e r t h e will of G o d w h i c h is his saving p u r p o s e t o c r e a t e in Christ a n e w h u m a n i t y . T h e life of t h e C h r i s t i a n is t o b e d e t e r m i n e d b y m o r a l c o n f o r m i t y t o Christ ( p p . 261-298). P. S t u h l m a c h e r distinguishes four h u e s of t h o u g h t in Paul's ' d i a l e c t i c ' t h e o l o g y of t h e law. (1) T h e c h u r c h lives in t h e t i m e a n d r e a l i z a t i o n of t h e n e w c o v e n a n t o b l i g a t i o n of J e r 3 1 , 3 I f f . as a result of Christ's d e a t h a n d r e s u r r e c t i o n . (2) In a n d w i t h Christ t h e t i m e of f r e e d o m from t h e Mosaic law has b e g u n . (3) T h e c h u r c h

2 0 3 Cf. F. Hahn, "Gesetzesvcrstandnis", ZNW 67 ( 1 9 7 6 ) 6 0 - 6 3 . 2 0 4 P. von der Osten-Sacken, "Das paulinische Verstandnis des Gesetzes im Spannungs feld von Eschatologie und Geschichte", EvTh 3 6 ( 1 9 7 7 ) 5 4 9 - 5 8 7 , here 5 6 7 - 5 6 9 ; also idem, "Das Evangelium als Einheit von Verheissung und Gesetz: Grundzuge paulinischer Theologie", ThViat 14 ( 1 9 7 7 / 7 8 ) , 8 7 - 1 0 8 , here 9 0 - 9 9 . 205 B.CV/intle, Law ofMoses and Law of Christ, 1 9 7 7 , p p . 3 9 - 1 3 0 .

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has t o p r o v e this f r e e d o m t o be g o o d in t h e p o w e r of t h e H o l y Spirit u n d e r t h e " T o r a h of C h r i s t " (Gal 6,2). (4) T h i s " T o r a h of C h r i s t " is, as e s c h a t o l o g i c a l c o u n t e r p a r t t o t h e Sinai T o r a h , identiceil w i t h t h e Z i o n T o r a h w h i c h is e s t a b l i s h e d b y J e s u s a n d w h i c h has as its c e n t r e t h e c o m m a n d m e n t of love a n d t h e f u n d a m e n t a l claims of t h e d e c a l o g u e t h u s r e a c h i n g t h e goal of t h e spiritual in t e n t i o n of t h e Sinai Torah^*'^. H. Schlier believes t h a t t h e law is a n offer of Christ for t h o s e w h o believe in h i m : t h e " l a w of C h r i s t " is t h e Mosaic law w h i c h has b e e n ' f r e e d ' o n t h e basis of its fulfilment b y Christ a n d conse q u e n t l y c a n b e h e a r d a n d fulfilled again as original will of G o d . Paul fights for t h e r e s t i t u t i o n of t h e T o r a h , G o d ' s i n s t r u c t i o n for life207. H. H i i b n e r has w r i t t e n t h e m o s t significant m o n o g r a p h o n Paul's t h e o l o g y of t h e law, focusing o n t h e d e v e l o p m e n t of his t h i n k i n g f r o m Gal t o Rom^*'®. H e sees in Gal a n essentially negative a t t i t u d e t o w a r d s t h e law d i f f e r e n t i a t i n g , o n t h e basis of G a l 3 , b e t w e e n (1) t h e i n t e n t i o n of G o d , (2) t h e i m m a n e n t i n t e n t i o n of t h e l a w , a n d (3) t h e i n t e n t i o n of t h e law-giver ( a n ; ; e l s / d e m o n s ) . In G a l , Paul a d v o c a t e s a c o n s c i o u s a b r o g a t i o n of essential p a r t s of t h e T o r a h ( p p . 1 6 - 4 3 ) . A s regards R o m , H i i b n e r agrees basically w i t h F . H a h n a n d finds a positive r o l e of t h e law w i t h " l o v e " c o n s t i t u t i n g t h e fulfilment of t h e T o r a h a n d essenrially a b r o g a t i n g t h e c u l t i c c o m m a n d m e n t s of t h e T o r a h ( p p . 4 4 - 8 0 ) . H i i b n e r i n t e r p r e t s vonoq in R o m 3 , 2 7 ; 8,2 as r e f e r e n c e t o t h e O T T o r a h ( p p . 1 1 8 - 1 2 9 ) w i t h o u t , h o w e v e r , linking t h e " l a w of f a i t h " of R o m 8,2 w i t h t h e " l a w of C h r i s t " in Gal 6 , 2 . C . F J . B . Cranfield e m p h a s i z e s in his c o m m e n t a r y t h a t , for Paul, t h e law is n o t a b r o g a t e d b y Christ^*^. I n 1 9 8 0 several articles discussed t h e t e r m s " l a w of t h e S p i r i t " , " l a w of C h r i s t " , " l a w of f a i t h " , a t t e m p t i n g t o e v a l u a t e t h e i r sig nificance in t h e light of t h e fact t h a t Christ is " t h e e n d of t h e l a w " for Paul^'**. R e c e n t l y C . T . R h y n e investigated t h e b a c k g r o u n d .

2 0 6 P. Stuhlmacher, "Gesetz", Aufsdtze, 1 9 8 1 , p p . 1 5 6 - 1 5 9 . The eschatological Zion Torah is described o.c., p p . 1 4 2 - 1 4 6 , 1 4 8 - 1 5 0 . 207 n.Schiiet, Grundzuge, 1978, pp.77-97, here 9 3 - 9 5 . 2 0 8 H. Hubner, Gesetz, 1978 ( 3 l 9 8 2 ! ) . We use the third edition. Cf. also idem. Art. ""v6iioizeZêfroie, p.83 stmimarizing this concept with the phrase i m ) » h u m domini summa libertas. 4 4 6 CL E. Reinmut, Geist und Gesetz, 1981 who demonstrated that Paul defines the "walk" in the Spirit as factual fulfilment of the commandments: the Spirit com prehends in love the character of the law but does not fidfill the law in the reduc tion to the commandment of love but fulfiUs, rather, by love the entire law (Gal 5, 13-6,10; Rom 8,1-11). The presence of the Spirit cannot be reconciled with the transgression of the law (ICor 6 , 1 2 - 2 0 ) . Thus, Paul relates the Spirit and the law in a way which links the fulfilment of the law with the presence o f the Spirit in the church: the reality of the Spirit is presented as fulfilment of the law b y and in love (cL ThLZ 1 0 7 / 1 9 8 2 , cols.633L). 4 4 7 CL W. Schrage, o.c., p.85 w h o asserts that "das intra nos schiitzt den neuen Ge horsam vor einem bloB formalen Legalismus gegeniiber dem aufieren Gebot; das extra nos aber bewahrt ihn vor einer schwarmerischen Unmittelbarkeit, die sich v o n allem Horen auf Gottes G e b o t e entbunden glaubt". 4 4 8 On the indicative-imperative relation cf. also supra, § 16.1.3., and generally HM. Schenke, Das Verhaltnis von Indikativ und Imperativ bei Paulus, Diss. Berlin, 1956 (not available); V.P. Furnish, Theology, pp. 2 2 4 - 2 2 7 ; H. Ridderbos, PauA pp. 2 5 3 - 2 5 8 ; O. Merk, Handeln, p p . 3 4 4 1 ; W.D. Dennison, "Indicative and Imperative: The Basic Structure of Pauline Ethics", CThJ 14 ( 1 9 7 9 ) 5 5 - 7 8 ; J . F . Collange, £tAique, p p . 2 5 - 2 7 ; T J . Deidun, Morality, p p . 2 3 9 - 2 4 3 ; H.H. Schade, Christologie, pp. 1 5 4 - 1 5 6 ; W. Schrage, Ethik. p p . 1 5 6 - 1 6 1 ; U. SchneUe, Gerechtigkeit, pp. 103-106.

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323

i n d i c a t i v e t o full r e a l i z a t i o n . T h e r e l a t i o n of indicative a n d i m p e r a tive is d e t e r m i n e d b y t h e p r e s e n t salvation-historical s i t u a t i o n as t h e y b o t h r e p r e s e n t t h e ' a l r e a d y ' a n d t h e ' n o t y e t ' . It seems t o b e clear for P a u l , h o w e v e r , t h a t w h e n t h e i m p e r a t i v e is n o t ' m e t ' , t h e i n d i c a t i v e c a n n o t b e e x i s t e n t either**^. T h u s , t h e i m p e r a t i v e im plies t h e a s p e c t of h u m a n , or r a t h e r C h r i s t i a n , r e s p o n s i b i l i t y . This leads us t o t h e n e x t a n d final s e c t i o n .

16.3. Guiding Criteria: T h e Wisdom Aspect 16.3.1. Introduction. T h e C h r i s t i a n , a c c o r d i n g t o Paul, is r e s p o n sible for his specific c o n d u c t in e v e r y d a y life. This r e s p o n s i b i l i t y has t w o a s p e c t s : h e is r e s p o n s i b l e t o o b e y t h e b i n d i n g n o r m s of t h e C h r i s t i a n e t h o s , a n d h e is r e s p o n s i b l e t o realize a n d i m p l e m e n t this o b e d i e n c e specifically a n d c o n c r e t e l y in e v e r y d a y Hfe. A n d it is this s e c o n d a s p e c t w h i c h a c c o u n t s for t h e f r e e d o m in Paul's e t h i c . Paul did n o t describe a n d p r e s c r i b e t h e w a y in w h i c h every C h r i s t i a n s h o u l d b e h a v e d i f f e r e n t l y in c e r t a i n c i r c u m s t a n c e s . T h e r e a r e differences r e l a t e d t o c r e a t i o n a l a n d e a r t h l y c o n d i t i o n s (e.g. t h e difference b e t w e e n m a l e a n d female, m a r r i e d a n d single, m a s t e r s a n d slaves). T h e r e are differences r e l a t e d t o t h e specific e x i s t e n t i a l s i t u a t i o n s . A n d t h e r e are differences r e l a t e d t o t h e c h a r i s m a t i c gifts (e.g. t h e c h a r i s m a of celibacy! )*^^. T h e s e different s i t u a t i o n s a n d c o n d i t i o n s are n e i t h e r all n o r t o t a l l y r e g u l a t e d (cf. I C o r 7 , 2 5 ! ) . Different w a y s of c o n d u c t a n d different decisions c o n c e r n i n g t h e same m a t t e r are possible (cf. 1 C o r 6 , 1 - 8 ; 7,1-40). Personal advice {yvdjun) is valuable ( I C o r 1,10; 7 , 2 5 . 4 0 ; 2 C o r 8 , 1 0 ) , b u t - a n d this is very clearly i m p l i e d for Paul h e r e — t h e p e r s o n a l , r e s p o n s i b l e decision is n e c e s s a r y . T h i s is es pecially o b v i o u s in Paul's t r e a t m e n t of t h e r e l a t i o n b e t w e e n t h e 'strong' and the 'weak' (Rom 14-15; ICor 8-10): the personal, r e s p o n s i b l e d e c i s i o n of t h e individual is of p a r a m o u n t i m p o r t a n c e , a n d t h e p o s s i b i h t y of materiedly differing decisions is basically acknowledged. This ethical plurality obviously cannot be a p p h e d

4 4 9 Emphasized by W. Schrage, o.c, p . 1 6 0 , foUowing E. Kasemann, "Gottesgerech tigkeit bei Paulus", Exegetische Versuche und Besinnungen, 2 , p. 188. 4 5 0 See generaUy W. Schrage, Einzelgebote, p p . 1 4 1 - 1 4 6 ; idem, Ethik, p p . 1 8 2 - 1 8 4 .

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The Christian

Way of Life

t o a n y - a n d e v e r y t h i n g b u t o n l y t o areas of life w h e r e t h e funda m e n t a l n o r m s a n d c o m m a n d m e n t s of t h e C h r i s t i a n e t h o s are n o t affected a n d w h e r e t h e believer t h e r e f o r e has t h e mandatum concretissimum. T h e r e a h t y of c h u r c h discipline s h o w s t h a t s o m e limits are n o t n e g o t i a b l e , i.e. t h e y are a b s o l u t e . We suggest t h a t (1) this p e r s o n a l f r e e d o m in t h e r e a l m of t h e Christian e t h i c can b e u n d e r s t o o d , p a r t l y , o n t h e b a c k g r o u n d of t h e J e w i s h w i s d o m t r a d i t i o n , a n d (2) t h e f a c t u a l i t y of f r e e d o m a n d s i m u l t a n e o u s o b e d i e n c e t o b i n d i n g n o r m s can b e e x p l a i n e d , p a r t l y , o n t h e basis of t h e c o r r e l a t i o n of w i s d o m a n d l a w * ^ ' . S o m e scholars h a v e h i n t e d at t h e r e l a t i o n s h i p b e t w e e n e l e m e n t s , f o r m s , a n d p a r t s of Paul's parenesis a n d t h e w i s d o m tradition*^^ S o m e of t h e "classified m o t i v e s " w h i c h G r e c h lists for Paul's e t h i c * ^ ' — s u c h as t h e a p p e a l t o ' c o m m o n s e n s e ' ( I C o r 5 , 6 ; 6 , 1 2 ; 9 , 7 ; 1 1 , 1 5 - 1 6 ; 2 C o r 9 , 6 ; Col 3 , 2 1 ; 2 T h e s s 3 , 1 0 ) , t h e a p p e a l t o a sense of s h a m e ( I T h e s s 4 , 4 ; I C o r 1 1 , 6 ; 2 C o r 9 , 4 ; R o m 2,17ff. ; 1 6 , 1 7 - 1 8 ) , a n d social r e a s o n s ( I T h e s s 4 , 1 2 ; l C o r 7 , 4 ; R o m 1 3 , 1 - 6 ; Gal 5 , 1 5 ; Col 3,20-25) — are very similar t o , if n o t i d e n t i c a l w i t h , m o t i v a t i o n s in t h e w i s d o m l i t e r a t u r e . -Several i m p o r t a n t verses have t o b e p o i n t e d o u t w h i c h c o n f i r m , o n t h e t e r m i n o l o g i c a l level, t h e link b e t w e e n Paul's e t h i c a n d t h e

4 5 1 We say 'partly' because Paul's understanding of the Christian's position "in Christ" is relevant in these respects as well. M. Black thinks that the attempt to relate Paul's ethic to the correlation of wisdom and law is overstated and seems to claim t o o much {personal communication). However, we are still convinced that this correla tion provides a good basis for understanding the apparent paradoxicality of Paul's ethic which contains both normative-regulative aspects and elements of self-respon sibility. 4 5 2 As regards the catalogues of virtues and vices (Gal 5 , 1 9 - 2 3 ; also Eph 4,32-5,2; cf. also Rom 1,29-31; 1 3 , 1 3 ; ICor 5 , 1 0 - 1 1 ; 6,9-10; 2Cor 12,20-21; Col 3,5.8) see A. Vogtle, Die Tugend- und Lasterkataloge im Neuen Testament, 1936, pp.92ff.; H. Conzelmaim, "Paulus und die Weisheit", p . l 7 7 n.5; T. Heir, Naturrecht, pp.92f.; H.D. Betz, Galatians, p.282 (who, however, sees Hellenistic philosophy as the pri mary source). As regards the asyndetic sequences of poignant exhortations (IThess 5 , 1 2 - 2 2 ; 2Cor 1 3 , 1 1 ; Rom 12.9-21) see W. Schrage, £mze

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