xxi. 17-xxviii

than a vision, are narrated at length from their importance in bringing the Apostle of the Gentiles to Rome. When the work of making disciples has thus been carried from Jerusalem to the city which is the metropolis of all nations, the terms of the commission have been fully executed: what remains may be left to the history which is not authoritative.

These are the various types of history represented in Scripture. In conclusion I would say that those who desire to appreciate these narrative books as literature, apart from the historical problems they raise, will do well to see that they read, not in 'chapters,' but in portions that are fixed by literary considerations; taking in a book at a sitting, or if not, something which makes a natural division of a book. It is the purpose of the tables in the Appendix to this work to assist such reading; and I suggest that a student should, by a little use of the pencil in the margin of his Revised Version, do that for Biblical History which in any other history would be done for him by the printer.

CHAPTER XI

FORMS OF WISDOM LITERATURE

'Wisdom' Lit

erature

THIS fourth book is reserved for the Philosophy of the Bible; that is to say, for the wide range of Scriptural literature which is the counterpart of our modern Philosophy and Science. These two names, however, are scarcely to be found in the sacred writings; the literature we are to consider is, in the Bible itself, uniformly designated 'Wisdom.' The word is suggestive of one, if not both, the main distinctions which separate Biblical Philosophy from modern thought. If it be not pressing the word too far, there is a picturesqueness in the name 'Wisdom' that harmonises with the picturesqueness of form never absent from Scriptural literature of thought. Modern works of science confine themselves strictly to severe prose style. But the literature of Wisdom borrows often the form of lyric, and sometimes even of dramatic poetry, and where it is furthest removed from these, it still leaves the impression of attaching as much consequence to the artistic form as to the thought. More important than this is the suggestion in the name 'Wisdom' that its literature will have a practical bearing on human conduct. A great part of such writings is made up of specific observations or precepts in matters of social and family life, of business management, public policy, and general self-government. And where such works as Ecclesiastes or the Wisdom of Solomon1 are occupied in

1 I assume throughout this part of my subject the Apocryphal books of Wisdom of Solomon and Ecclesiasticus. The distinction implied in the word 'Apocryphal' is one of theology: according to the Anglican formula," the Church doth read [them]

interpreting history, or reading the riddle of life, they make it clear that the argument is followed with a constant reference to the bearing of the whole on conduct. It is only when comparison is made with the kindred department of Prophecy that we see the right of Wisdom literature to be classified under the head of Philosophy, the organ of reflection. Prophecy also is concerned with conduct; but it starts always with a Divine message, on which all that it contains is based. Of course Wisdom is in harmony with the revelation contained in Law and Prophecy, but it never appeals to it. The sayings of the Wise come to us only as the result of their own reflections, in combination with the general tradition of Wisdom.

Varieties of Wisdom Literature

The present chapter is occupied with the various literary forms in which this Wisdom literature of the Bible and Apocrypha is conveyed to us. The two chapters that follow will treat the separate Books of Wisdom as they stand.

The Proverb

dent in the Bible.

The starting-point for this whole class of literature is the Proverb. There were two sources of Hebrew proverbs: Folk-lore, and the sayings of the Wise Men. The popular proverbs that float from mouth to mouth appear only by acci"Out of the wicked cometh forth wickedness is an ancient saying hurled by David at Saul, in the wilderness of Engedi, when Saul's groundless suspicions of him had just been exposed. "Is Saul also among the prophets?" is a proverb that has descended from those days to

Popular Proverbs

our own.

One form of popular proverb was the Riddle; and, just as great part of the intercourse between the Wise- between Solomon and Hiram, or Solomon and the Queen of Sheba― consisted in hard questions to be interpreted, so popular festivities made opportunities for the guessing

Riddles

for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine." As doctrinal questions are excluded from this work, the distinction does not here apply. The two books are of the highest literary interest.