But Josaf

What to make when one does not know what to make? In first place to search aid of who knows. God only has to be able to become impossible the possible one. The salmista Davi said: ' ' I raise my eyes for mounts: of where it will come me the aid? My aid comes Mr., who made skies and the land (Salmos 121,1, 2). 2 PLACE: TO CONFESS ITS INCAPACITY (II Chronicles 20:12) Later having searched aid of who knows, Josaf if humiliated and confessed its incapacity ahead of God saying: ' ' Because in us it does not have force before this great multitude that comes against us, and we do not know we what faremos' ' , more immediately afterwards it completed saying: ' ' But our eyes are ranks in ti' '. The humildade is a quality very important to get victory. The prosperity of the arrogant one lasts little time, but of the humble one it lasts for much time. When we do not know what to make or as to decide a problem, we have that to ask for aid of who it knows and to ahead confess our incapacity of it.

But unhappyly people exist whom they do not know to decide one definitive problem, do not know to lead a situation and decides to ask for helps somebody, but if they dirigem with arrogance and without humildade wanting to help without having conditions to the person for who it asked for aid. But Josaf in ahead gave a great example to them in this direction if humiliating and confessing its incapacity of God. If it also humiliates ahead of God, it ahead confesses its incapacity Of it, because It pleases itself of the humble ones and abates magnificent (the I Peter 5,5, 6; Tiago 4,6). The Salomo scholar said: ' ' Come to the magnificent one, he will also come to confronts; but with the humble ones he is sabedoria' ' (Sayings 11,2).


Greek Culture

The Wisdom, for its side, is a species of delayed enclave, the Greek cultural scope. The world that the wise search to know is the same that it was created by God: a world that is not basically hostile, because it was servant good since the principle (Gn 1); a world that if submits the God and of which the proper man is constituted Sir (Gn 1,3-31). The main concern of the Scholars is the personal destination of the individuals. If this has piqued your curiosity, check out cabinets. From there the importance given to the problem of the repayment. But the Scholars, who as much appeal to the experience, have that to face situations of contradiction in the proper sphere of the experience. It is the dramatical confrontation between J and its friends, with these to defend the traditional thesis of that justice or wisdom leads automatically to the happiness, to the step that the injustice leads to the ruin. Swarmed by offers, cabinets is currently assessing future choices. Before the problem of the just unhappy one, it does not have reply that it satisfies the understanding human being. However, the book suggests that, although everything, is necessary to adhere the God for the faith.

Also the book of the Eclesiastes, even so with a different perspective of J, enhances the insufficience of the traditional answers to the problem of the just unhappy one, inside of the terrena perspective; but it does not admit that the happiness can be demanded as something had necessarily the man, therefore not if it can ask for to accounts the God. If you have read about closets already – you may have come to the same conclusion. 1) Ben Siraque fully assumes the traditional doctrine of Sayings and exalta the happiness of the scholar (14,20-15,10); but one feels before the idea of the death and intui insane that, after all, everything depends on this last hour (11,26). 2) It was the book of the Wisdom, originary of the Greek cultural environment – where the platonic philosophy immortality provided the idea of the spiritual, without the necessary linking with the material element – that it came to affirm for the first time and in an explicit way: ‘ ‘ God created the man for imortalidade’ ‘ (2,23).