Introduction

• The title is either the Wisdom of Solomon (Greek tradition) or the Book of Wisdom (Latin tradition).
• We do not know who was the author.
• 9:7–8, 12 - would point to a king - but no scholar accepts the authorship of Solomon.

Introduction

Introduction

Audience

• Although the book begins with addressing those “who judge the earth” (1:1), and tells “kings” to hear and understand (6:1), the author has his own Jewish brothers and sisters in mind.
• He wants to strengthen them in their traditions.
• To give more weight to his teaching, the author writes in the name of Solomon known for his wisdom (8–9).

The Book

• On the one hand, the book is intensely Jewish,
• On the other hand, it reflects Greek culture of the period of the author.
• The author relies on the Septuagint (LXX) - which is understandable for a diaspora Jew.

The Book

The Book

The Book

Outline

• The book can be divided into three parts:
• 1:1–6:21 - The author shows different paradoxes of life, stressing the great value of honesty and righteousness;
• The reward of wisdom is immortality.
• 6:22–9:18 - This part praise Wisdom;
• 10:1–19:22 - Wisdom in the History of Salvation.
• It speaks about God’s providence that is watching over the lives of all people in order to lead them faith.

Contents

1:1–6:21

The reward of wisdom: Immortality

The reward of wisdom: Immortality

• The message of the first six chapters deals with justice, wisdom and immortality.
• Humans are designated as body/soul (1:4) - Greek influence. Hebrew speaks about life breath, or spirit and material dust (Eccl 12:7; Gen 2:7).
• 1:2 - 1 Chron 28:9; cf. Amos 5:4;

The reward of wisdom: Immortality

The reward of wisdom: Immortality

The reward of wisdom: Immortality

The reward of wisdom: Immortality

The reward of wisdom: Immortality

The reward of wisdom: Immortality

Paradoxes of Life

• 1. Paradox of suffering - 3:1–12;
• 1. Paradox of childlessness - 3:13–4:6;
• 1. Paradox of premature death - 4:7–20.

Paradox of suffering

• In traditional view, righteous life was rewarded with many children, long life, and was free from suffering.
• But, as Job and Ecclesiastes pointed out things do not seem to be that way.
• He goes along the life of Job’s friends seeing sufferings in this life as test and purification (3:5–6).
• Their reward comes after death (3:7–8).
• Then, everyone shall see the difference between the righteous and the wicked.

Paradox of childlessness

• Why do the wicked have many children but the righteous die not having descendants?
• In the Old Testament not having children was a sign of God’s punishment (Hosea 9:11).
• The author solves this problem by focusing on spiritual rewards.
• The example of eunuchs is already present in Isaiah 56:4–5 (Wisdom 3:14).
• The barren woman is praised for her purity.
• Such people will see the fruits of their righteous living “on the day of visitation” (3:13).
• “Better is childlessness with virtue, for in the memory of [virtue] is immortality” (4:1) - We can think about all those religious who became Saints and are now remembered by the Church.

Paradox of premature death

• Long life was considered as a reward for life according to God’s requirement (Ex 20:12).
• But again, life shows us many examples, when a righteous persons dies young and a wicked lives long.
• The author states that premature death of a righteous is a sign of God’s special favour (4:14).
• Apparently, in a short time, he achieved what many cannot accomplish within a span of one hundred years.
• Thus, human maturity is not measured by the number of years, but by virtue - justice - and the integrity/honesty in life (4:13).
• “The death of the righteous condemns the impious who are living, and perfection of a youth - the wickedness of the old men” (4:16; cf 4:9) - very powerful statement.
• Again, the wicked are unable to grasp that mystery (4:17–20).

Chapter 5

• Chapter 5 could be read after chapter 2.
• In chapter 2, the wicked expressed their philosophy of life and the hatred of the just person.
• In chapter 5, they are filled with remorse and realised their own folly (5:3–8).
• The wicked confess their sins: laughing at the righteous and giving in to the pleasures of life.
• Their tragedy is that in their life that passed so swiftly they did not do any good deed - not a sign of virtue.
• They wasted their lives (5:13).
• On the other hand, the righteous live for ever (5:15).

War against folly

War against folly

• Chapter 5 ends with a passage about war against “those without sense” (5:20).
• Does the author refer to the end of times?
• It is interesting that the whole cosmos - nature - will fight on the side of God.
• But, the last words remain an important warning to all of us.
• “Lawlessness will make the whole earth a desert,
• And evil-doing will overturn the thrones of rulers” (5:23cd).
• That is true.
• Sin is deadly in all its consequences.

War against folly

War against folly

6:22–9:12 - In praise of Wisdom

• 6:22–25 - Prolog.
• The author is about to talk about Wisdom.
• Unlike, some mystery religions in ancient world that kept certain secrets for the chosen few, the author will not hide anything from his students.
• “Envy” (6:23) - to keep the fruits of own discovery for himself.
• 6:24 - the importance of truly wise people for the world.
• 6:25 - an invitation to his students or readers to listen to his teaching and allow his words to cultivate wisdom in them.

His way to wisdom

His way to wisdom

• Although he indirectly presents himself as king (7:8) - Solomon? - yet he presents himself as “mortal like everyone”.
• 7:1–6 - beautiful description of human origin and birth (Gen 2:7).
• 7:7 - cf. 1 Kings 3:5–9.
• He prayed for wisdom and so the reader should do as well.
• It was the gift of wisdom that made Solomon so different from others.
• Although “mortal like everyone” (Wisdom 7:1) he became wise like no one (1 Kings 3:12).
• 7:10 - his love for wisdom. It is a deep desire to study.
• In view of the author, nothing can be compared with Wisdom (7:9).

His way to wisdom

Hymn in praise of wisdom - 7:22–8:1

Hymn in praise of wisdom - 7:22–8:1

• Wisdom is described with 21 adjectives.
• Perhaps, we can see it as 3x7 indicated the fullness of perfection.
• Some of those adjective comes from Greek stoic philosophy, some from biblical tradition.
• 7:26 - cf. Col 1:15.
• “Light” is singled out as a way to describe the character of wisdom (Wisdom 7:26, 29 - cf. Mt 17:2).
• She makes the people friends of God (7:27).
• God loves those who live under her roof (7:28; cf. Prov 9:1–6).

Hymn in praise of wisdom - 7:22–8:1

Wisdom as companion in life 8:2–18

Wisdom as companion in life 8:2–18

• 8:2 - The author relationship with wisdom reminds us about the Song of Songs (Song 1:15; 4:9–10).
• As the woman from the Song of Songs, so Wisdom in here, captivated man’s heart.
• Wisdom is described as “beautiful”, of noble birth and having share in life with God (8:2–3).

Wisdom as companion in life 8:2–18

Wisdom as companion in life 8:2–18

Prayer for the gift of Wisdom - 8:19–9:18

Prayer for the gift of Wisdom - 8:19–9:18

• 8:19–21 - an introduction to prayer that gives the reasons for such prayer (see 1 Kings 3:6–15; 2 Chron 1:6–13).
• Only God’s gift of wisdom gives true greatness to a “weak and short-lived” person (9:5).
• Only with her, he can discern God’s will, with justice rule God’s people and thus become worthy of his father (9:12).

Prayer for the gift of Wisdom - 8:19–9:18

1. 9:1–6 - the author sees himself as human and imperfect, and so unable to govern God’s people unless he has the divine Wisdom that was already manifested in creation.
2. 9:7–12 - In order to build the temple and govern God’s people, the author needs the Wisdom that was present when the world was made.
3. 9:13–18 - the author contemplates human condition.

Prayer for the gift of Wisdom - 8:19–9:18

• Our thoughts are simply remote from the divine plans, and we are worn down by our own physical weakness (9:15).
• Without the gift of Wisdom we cannot know what God is about.
• 9:17 - Here, we have wisdom seemed to be identified with God’s holy spirit.
• In our Christian tradition many qualities of Wisdom will be attributed to the Holy Spirit.

Wisdom in the History of Salvation - 10:1–19:22

Wisdom in the History of Salvation

• 10:1–11:4 - From Adam to Moses
• The author reflects on a chosen events from the history of salvation.
• The main purpose of this part is to encouraged in the reader to trust God even more and that the reader may open himself to the gift of wisdom.

Wisdom in the History of Salvation

Wisdom in the History of Salvation

Paradox and logic of

the history of Salvation - 11:5–12:27

the history of Salvation - 11:5–12:27

• 11:1–12:2 - Egypt and Israel. Egypt represents sinners and Israel all righteous and faithful of all ages.
• The author shows that the same thing can be a punishment for sins and a mean to salvation (11:5).
• Moreover, the sinners do not recognise that they are punished by the very things through which they sin (11:16).

the history of Salvation - 11:5–12:27

• Water (11:6–7) and animals (11:15–16).
• For the Egyptians - the water was changed into blood;
• For Israel - the water came out of the rock.
• Then, God himself towards some acts like a father and towards others like a judge (11:10).
• But, even his judgment aims at conversion and salvation.

the history of Salvation - 11:5–12:27

• Idolatry characterised Egyptians - worship of different animals.
• It is presented as foolishness (11:15).
• God could destroy them at once (11:20).
• But he does not want.
• 11:23–12:2 - contains one among the most beautiful passages on God’s love and mercy in the Old Testament.

the history of Salvation - 11:5–12:27

• 12:3–11 - God’s judgement on Canaanites.
• The list of sins of the people of Canaan is shocking (12:4–6).
• 12:7 - cf. Gen 15:16.
• And yet, God sealed with them mercifully, giving them chance to repent (12:10).
• However, the author indicates that in there case there was no hope for repentance (12:10–11).

Lessons to be drawn 12:12–27

• 12:12 - a rhetorical questions - see also Rom 9:19–21.
• God is just and he can administer justice for the sins that the nations created by him committed (12:15).
• But, at the same time, God prefers to deal with us with kindness (12:18).
• There is always hope for sinners (12:19–22).

Critic of idolatry - 13–15

Critic of idolatry - 13–15

• We find a similar critic in Isaiah 44:9–20, and in Romans 1:18–23.
• 13:1–9 - worship of nature.
• 13:1 - Exodus 3:14 LXX - “the one who is”.
• According to the author the beauty of nature should lead them to its Creator (13:5).

Critic of idolatry - 13–15

Critic of idolatry - 13–15

Causes and consequences of idolatry -14:12–31

• 14:12 - an introduction to the topic.
• Here, we find the idea developed later by Paul in the Romans (1:21–32):
• Idolatry leads to immorality (14:22–29; articulatory 14:27).
• It is worth to notice the author description of origin of idolatry (14:15–17).

Causes and consequences of idolatry -14:12–31

• 14:15–17 - some emperors and kings during the Greek and Roman period ordered their citizens to worship their prematurely died children.
• The statue of deceased emperors, kings and heros were also manufactured and ordered to be worshiped by the citizens (14:21).
• 14:18–20 - the author also criticises the artists (see Acts 19:23–28).

The cult of one God versus idolatry-15:1–19

• 15:1–3 - shows the difference between worshipping the God of Israel and idolatry.
• It leads to repentance and a way of life that tries to avoid sins.
• Knowing God gives perfect righteousness and acknowledging God is the source of immortality (15:3).
• The author gives us a reflection on a potter (15:7–13; cf. Jer 18:1–11; Rom 9:21–24).
• He makes idols out of clay unable to realise that he himself was made out of ‘clay’ - dust (Gen 2:7).
• But, the difference is that he cannot breathe into the items he makes the breath of life, but God breathed into him the breath of life (15:11,17).

The cult of one God versus idolatry-15:1–19

• But, why does he do that?
• For profit (15:12; Acts 19:24–25).
• Moreover, according to the author, a potter is aware of his sin (15:13).
• The author pronounces severe critic on those who worship idols made by the artists - they are “most foolish” (15:14).

God’s pedagogy
towards Egypt and Israel –16–19

God’s pedagogy

• Here, we have contrasts that compare the experience of the Israelites with those of the Egyptians.
• These contrasts began in chapter 11:6 - water being changed into blood versus water provided for the Israel to drink.
• Swarms of vermin versus quilt (16:2);
• Flies versus poisonous snakes that could not conquered Israelites (16:10);
• Hail versus manna (16:20);
• Darkness versus great light (18:1);

God’s pedagogy

• The death of the firstborn versus the Passover night and the Exodus (18:6–9; 19:8).
• The destruction of the Egyptian army versus Israel crossing through the Red Sea (19:3–8).
• The Exodus has become a type of the way God acts to save the just, of which Israel is a symbol.

Contrasts

• 16:1–4 - The people were fed with quilt while the Egyptians lost their appetite seeing the ugly creatures sent upon them.
• 16:5–14 - a reflection on the story of the fire serpents from Numbers 21:4–9.
• The author clarifies a possible misunderstanding.

Contrasts

• It was not the “bronze serpent” made by Moses that healed them, but they were healed by God (16:7).
• According to 2 Kings 18:4 the “bronze serpent” was worshipped by Israel and king Hezekiah destroyed it.
• The author wants to remove any indication of idolatry from that story.
• Moreover, the experienced is understood as a warning for Israel and the sign of God’s mercy upon his own people (16:6,10).

Contrasts

• They were healed not by any medicine but by God’s word, “which heals all people” (16:12).
• This statement prepares us for the statement in John 3:14–15.
• 16:13–14 - shows huge difference between God and humans.
• We can kill but we cannot bring back to life.
• God can bring people to the gates of Hades and lead them back again (16:13).

Contrasts

• He can do even more. He bring from the realm of death back to life.
• The Gospels contains three stories of Jesus bringing dead people back to life (Mk 5:22–24, 35–42; Luke 7:11–15; John 11:14, 39–44).
• Then, at the center of the Gospel is the story of Jesus’ death and resurrection.

Contrasts

• 16:16–29 - we have rain, hail, and fire (thunderbolts and lightning).
• The reflection of the author has a powerful message.
• Nature only defends the righteous (16:17) - in water against all expectations the fire had still greater effects.
• The Egyptians lost their food but the people were fed with manna.
• Manna is described as “the food of angels” (16:20; cf. Ps 78:24–25).

Contrasts

• The first lesson that is drawn from this event resembles that of Deut 8:3 - Human person lives by the word of God (Wisdom 16:27).
• Second is an invitation to prayer to God before the sun rise (16:28).

Contrasts

Contrasts

• Fear also begets the paralysis described by the vivid reaction to even the most ordinary sounds (17:17–18).
• For the first time in the Bible, the word “conscience” is mentioned (17:10).
• It is taken from the Greek culture and it is understood in as moral conscience.
• It seems that here guilty conscience of the Egyptians reacts to committed sin with fear.

Contrasts

• “The whole world was basking in bright light” (17:19), but they were walking in darkness.
• 17:19–20 shows how the awareness of guilt can distort the perception of reality.
• On the other hand, Israel was surrounded by light and guided by the pillar of fire during their journey to the desert (18:1–4).

Contrasts

• The darkness is presented as punishment for keeping Israel in slavery.
• The author also presented a positive picture of Israel who could take revenge for the suffering their experienced from the Egyptians, but they did not do it.

Contrasts

• 18:5–19:22 - the death of the firstborn and the liberation of Israel.
• 18:5–25 - reflects upon the events of Exodus 11–12 and Numbers 16–17.
• Egyptians, who decreed death for Israelites male (Ex 1:16,22) and who were oppressing God’s first born, Israel (4:22–23) were punished with the death of their firstborn.
• 18:9 - a promise of solidarity among the Israelites and the testimony of singing Psalms 113–118 during the Passover celebration.

Contrasts

• What is interesting to notice, that the angel of death seems to be identified with the Word of God (Exodus 12:23; Wisdom 18:15).
• 18:20–25 - cf. Numbers 16–17 - the revolt of Korah, Dathan, and Abiram and the power of liturgy.
• It was Aaron who by performing the liturgy - “prayer and propitiation by incense” (18:21) - saved the people.
• See, the reflection of Sirach on the liturgy during the day of atonement (Sirach 50:5–21).

Contrasts

• 19:1–3 - God knew what the Egyptians would change their mind (Ex 12:33; 14:1–9).
• This change of mind on the parts of Egyptians is evaluated as the completion of deserved punishment which began with the plagues (19:4).
• 19:6 - Another contrast - Israel embarks on an incredible journey, why the Egyptians journey towards their death.

Contrasts

• 19:6–9 - The crossing of the Red Sea is yet another example of nature obedient to God’s command and serving God’s people.
• 19:7 seems to be referring to the story of creation where God ordered the waters to gather in one place so that the dry land could appear (Gen 1:9–10).
• 19:11 - reference to Numbers 11:31.

Contrasts

• 19:13–17 - the author indicates that the main sin of the Egyptians was lack of hospitality - like those people in Sodom.
• We have to keep in mind that he himself lives in Egypt.
• Did his own experience of living outside of the promised land influence this part of his reflection?

Contrasts

• 19:18–21 - a Greek touch.
• The author uses a metaphor of harp and musical notes for the event of liberating his own people and punishing the Egyptians.
• This leads to a conclusion - an abrupt one? - for the readers of the book (19:22).
• God was always faithful to his people in the past - which indicates that he will remain faithful in the future.

Conclusion

Conclusion

• In the book of Wisdom, Greek language and culture enter the Bible.
• Wisdom and salvation history come together;
• But, Wisdom here is not identified with Torah (Sir 24:23), but with spirit (Wisdom 7:22–23), and with God (7:25–26).

Conclusion

Conclusion