The paradigms of Israel's religionlaw, prophecy, and wisdomwere not exclusive to Israel but were shared by other ancient Near Eastern cultures. So it was not the form of Israel's religion that made it distinctive, but its content. Wisdom was a common way of thinking in this part of the ancient world. Briefly, it was a way of viewing and approaching life, which involved instructing the young in proper conduct and morality and answering the philosophical questions about life's meaning.
The Old Testament. In the Old Testament wisdom at one level describes skilled arts and artisans, like weavers ( Exod 35:25-26 ), architects ( Exod 35:30-36:1 ), and goldsmiths ( Jer 10:9 ). At a second level, wisdom was keen insight into life and ways of dealing with its problems. Solomon was associated with wisdom in this sense ( 1 Kings 3:1-15 ; see also 1 Kings 4:32-34 ), although the term used was "understanding, " which occurs often as a synonym of wisdom. At a fourth level, the terms "wisdom" and "wise" apply to men and women who represent a way of thinking and conduct that is orderly, socially sensitive, and morally upright. Thus, the major thrust of wisdom in the Old Testament was a code of moral conduct. This is especially represented by the Book of Proverbs, which gives instruction on personal behavior from the discipline of children ( 22:6 ) to the golden-rule treatment of one's neighbor ( 24:29 ). The goal of wisdom was to build an orderly and functional society that reflected the moral requirements of God as set forth in the law of Moses. Although Wisdom Literature has no emphasis on Mosaic Law as a code, the moral propositions of that law nevertheless underwrite the moral code of Wisdom Literature, particularly the books of Proverbs and Ecclesiastes. The closing admonition of Ecclesiastes, only implied in the main body of the book, is to "Fear God and keep his commandments, for this is the whole duty of man" ( 12:13 ). The apocryphal book of Ecclesiasticus (Jesus ben Sirach) carries this view to the point of equating wisdom with law. Keeping the law produces wisdom, and wisdom is found in the keeping of the law ( 15:1 ; 21:11 ; 24:23-33 ).
Certain theological presuppositions undergird the Wisdom Literature of the Old Testament. First, the individual rather than the nation is addressed. In one sense, wisdom is an appropriate theological complement to the law and the prophets, the latter two religious paradigms basically addressing the nation. That is not to overlook the fact, however, that much in the law and prophets applies to individuals. Rather, it is to recognize that God spoke the law to the nation of Israel, and similarly the prophets spoke basically to the nation. It is not reading too much into Wisdom Literature to say that wisdom's way of building the society that reflected Yahweh's will for humankind was to work from the individual up, whereas law and prophecy tended to work from the corporate nation down to the individual.
Second, the view of God put forth by Wisdom Literature was God as Creator rather than God as Redeemer, the latter theological construct characterizing law and prophecy. This is evident in the Lord's redemptive Acts of bringing Israel out of Egypt and giving them the land of Canaan. In contrast, wisdom never makes reference to historical events, but rather describes God as Creator of the world. Again, this view is a helpful theological complement to the Redeemer theology of the Torah and Prophets.
Third, wisdom simplifies religion by describing faith as born out of decisions that are either wise or foolish. There are two ways a person may take, and the choices one makes determine one's direction. In Proverbs, wisdom personified stands in public places and calls to those who will listen to follow her precepts ( 1:20-33 ; 8:1-31 ). The disposition that characterizes the wise person is summed up in the phrase the "fear of the Lord." It is this disposition that is the beginning of wisdom, and it also designates the process by which wisdom matures the individual. Not surprisingly, the fear of the Lord also names the end of the process. Sometimes in the Old Testament this phrase is a general term for religion (since the Old Testament has no specific word for religion), and sometimes, as in the Book of Proverbs, the phrase carries a meaning very close to the New Testament concept of faith.
The wisdom books of the Old Testament are Job, Ecclesiastes, and Proverbs. A few psalms fall into the wisdom category ( 1 , 37 , 49 , 73 , 112 , 127 , 128 ). The emphasis of this material subdivides into two rubrics, one emphasizing the theological problems of life, such as the suffering of the innocent (Job) and the meaning of life (Ecclesiastes). Scholars sometimes call this rubric higher or reflective wisdom. The other rubric is much more practical (Proverbs), and deals with the issues that touch the individual's life, such as personal industry, integrity, sexual purity, and family relations. This subcategory is sometimes called lower or practical wisdom. The wisdom psalms divide into these categories as well, 37, 49, and 73 representing higher wisdom, and 1, 112, 127, and 128 belonging to the practical category.
The New Testament. In the New Testament the Epistle of James is often considered to incorporate wisdom elements in its practical advice for Christian living. The practical nature of the Beatitudes ( Matt 5:3-12 ) also puts them in a category akin to wisdom. Luke took note that Jesus "grew in wisdom and stature, and in favor with God and men" ( 2:52 ). Perhaps this connotes the practical side of Jesus' teaching, so simple and direct, but it could also include a deeper knowledge of mission and God's purpose of salvation.
Paul compares the wisdom (sophia [sofiva]) of men to a "wisdom that has been hidden and that God destined for our glory before time began" ( 1 Cor 2:6-7 ). The "wisdom of men" was human understanding as compared with the "hidden wisdom of God, " which was a knowledge of God's plan of salvation through Jesus Christ foreordained before the world began. The ultimate manifestation of wisdom was Jesus Christ. Ultimately God revealed his wisdom in the person of his own Son, Jesus Christ ( 1 Corinthians 1:24 1 Corinthians 1:30 ).
C. Hassell Bullock
Bibliography. C. H. Bullock, An Introduction to the Old Testament Poetic Books; J. L. Crenshaw, Old Testament Wisdom; J. H. Walton, Ancient Israelite Literature and Its Cultural Context.
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3. Religious Basis
5. Teaching of Christ
6. Remainder of the New Testament
In the Revised Version (British and American) the noun "wisdom" and its corresponding adjective and verb ("be wise," "act wisely," etc.) represent a variety of Hebrew words:
bin (binah, and in the English Revised Version tebunah), sakhal (sekhel, sekhel), lebh (and in the English Revised Version labhabh), tushiyah (and in the English Revised Version Te`em, `ormah, piqqach. None of these, however, is of very frequent occurrence and by far the most common group is the verb chakham, with the adjective chakham, and the nouns chokhmah, chokhmoth, with something over 300 occurrences in the Old Testament (of which rather more than half are in Job, Proverbs, and Ecclesiastes). Cokhmah, accordingly, may be treated as the Hebrew equivalent for the English "wisdom," but none the less the two words do not quite correspond. For chokhmah may be used of simple technical skill (Exodus 28:3; 35:25, etc.; compare The Wisdom of Solomon 14:2; Sirach 38:31; note that the English Versions of the Bible gives a false impression in such passages), of military ability (Isaiah 10:13), of the intelligence of the lower animals (Proverbs 30:24), of shrewdness applied to vicious (2 Samuel 13:3) or cruel (1 Kings 2:9 Hebrew) ends, etc. Obviously no one English word will cover all these different uses, but the general meaning is clear enough--"the art of reaching one's end by the use of the right means" (Smend). Predominantly the "wisdom" thought of is that which comes through experience, and the "wise man" is at his best in old age (Job 12:12; 15:10; Proverbs 16:31; Sirach 6:34; 8:9; 25:3-6, etc.; contrast Job 32:9; Ec 4:13; The Wisdom of Solomon 4:9; Sirach 25:2). And in religion the "wise man" is he who gives to the things of God the same acuteness that other men give to worldly affairs (Luke 16:8). He is distinguished from the prophets as not having personal inspiration, from the priestly school as not laying primary stress on the cult, and from the scribes as not devoted simply to the study of the sacred writings. But, in the word by itself, a "wise man" need not in any way be a religious man.
In the Revised Version (British and American) Apocrypha and New Testament the words "wisdom," "wise," "act wisely," etc., are always translations of phronimos, or of their cognates. For "wisdom," however, sophia is in almost every case the original word, the sole exception in the New Testament being Luke 1:17 (phronesis).
See also PRUDENCE.
(1) In the prophetic period, indeed, "wise" generally has an irreligious connotation. Israel was fully sensible that her culture was beneath that of the surrounding nations, but thought of this as the reverse of defect. Intellectual power without moral control was the very fruit of the forbidden tree (Genesis 3:5), and "wisdom" was essentially a heathen quality (Isaiah 10:13; 19:12; 47:10; Ezekiel 28:3-5; Zechariah 9:2; specifically Edomite in Jer 49:7; Ob 1:8; contrast Baruch 3:22,23) that deserved only denunciation (Isaiah 5:21; 29:14; Jeremiah 4:22; 9:23; 18:18, etc.). Certainly at this time Israel was endeavoring to acquire a culture of her own, and there is no reason to question that Solomon had given it a powerful stimulus (1 Kings 4:29-34). But the times were too distracted and the moral problems too imperative to allow the more spiritually-minded any opportunity to cultivate secular learning, so that "wisdom" in Israel took on the unpleasant connotation of the quality of the shrewd court counselors, with their half-heathen advice (Isaiah 28:14-22, etc.). And the associations of the word with true religion are very few (Deuteronomy 4:6; Jeremiah 8:8), while Deuteronomy 32:6; Jeremiah 4:22; 8:9 have a satirical sound--`what men call "wisdom" is really folly!' So, no matter how much material may have gathered during this period (see PROVERBS), it is to the post-exilic community that we are to look for the formation of body of Wisdom literature really associated with Israel's religion.
(2) The factors that produced it were partly the same as those that produced scribism (see SCRIBES). Life in Palestine was lived only on the sufferance of foreigners and must have been dreary in the extreme. Under the firm hand of Persia there were no political questions, and in later times the nation was too weak to play any part in the conflicts between Antioch and Alexandria. Prophecy had about disappeared, fulfillment of the Messianic hope seemed too far off to affect thought deeply, and the conditions were not yet ripe that produced the later flame of apocalyptic enthusiasm. Nor were there vital religious problems within the nation, now that the fight against idolatry had been won and the ritual reforms established. Artistic pursuits were forbidden (compare especially The Wisdom of Solomon 15:4-6), and the Jewish temperament was not of a kind that could produce a speculative philosophy (note the sharp polemic against metaphysics, etc., in Sirach 3:21-24). It was in this period, to be sure, that Jewish commercial genius began to assert itself, but there was no satisfaction in this for the more spiritually-minded (Sirach 26:29). So, on the one hand, men were thrown back on the records of the past (scribism), while on the other the problems of religion and life were studied through sharp observation of Nature and of mankind. And the recorded results of the latter method form the Wisdom literature.
(3) In this are included Job, Proverbs, and Ecclesiastes, with certain psalms (notably Ps 19; 37; 104; 107; 147; 148); in the Apocrypha must be added Sirach and Wisdom, with part of Baruch; while of the other writings of the period parts of Philo, 4 Maccabees, and the Abikar legend belong here also. How far foreign influence was at work it is hard to say. Egypt had a Wisdom literature of her own (see EGYPT) that must have been known to some degree in Palestine, while Babylonia and Persia could" not have been entirely without effect--but no specific dependence can be shown in any of these cases. For Greece the case is clearer, and Greek influence is obvious in Wisdom, despite the particularistic smugness of the author. But there was vitality enough in Judaism to explain the whole movement without recourse to outside influences, and, in any case, it is most arbitrary and untrue to attribute all the Wisdom speculation to Greek forces (as, e.g., does Siegfried, HDB).
3. Religious Basis:
The following characteristics are typical of the group:
(1) The premises are universal. The writers draw from life wherever found, admitting that in some things Israel may learn from other nations. The Proverbs of Lemuel are referred explicitly to a non-Jewish author (Proverbs 31:1 the Revised Version margin), and Sirach recommends foreign travel to his students (34:10,11; 39:4). Indeed, all the princes of the earth rule through wisdom (Proverbs 8:16; compare Ecclesiastes 9:15). And even some real knowledge of God can be obtained by all men through the study of natural phenomena (Psalms 19:1; Sirach 16:29-17:14; 42:15-43:33; The Wisdom of Solomon 13:2,9; compare Romans 1:20).
(2) But some of the writers dissent here (Job 28:28; 11:7; Ecclesiastes 2:11; 8:16,17; 11:5; The Wisdom of Solomon 9:13(?)). And in any case this wisdom needs God's explicit grace for its cultivation (Sirach 51:13-22; The Wisdom of Solomon 7:7; 8:21), and when man trusts simply to his own attainments he is bound to go wrong (Proverbs 3:5-7; 19:21; 21:30; 28:11; Sirach 3:24; 5:2,3; 6:2; 10:12; Baruch 3:15-28). True wisdom must center about God (Proverbs 15:33; 19:20 f), starting from Him (Proverbs 1:7; 9:10; Psalms 111:10; Sirach 21:11; Job 28:28) and ending in Him (Proverbs 2:5); compare especially the beautiful passage Sirach 1:14-20. But the religious attitude is far from being the whole of Wisdom. The course is very difficult (Proverbs 2:4; 4:7; Sirach 4:17; 14:22,23; The Wisdom of Solomon 1:5; 17:1); continual attention must be given every department of life, and man is never done learning (Proverbs 9:9; Sirach 6:18; Ecclesiastes 4:13).
(3) The attitude toward the written Law varies. In Ecclesiastes, Job and Proverbs it is hardly mentioned (Proverbs 28:7-9; 29:18 (?)). Wisdom, as a special pamphlet against idolatry, has little occasion for specific reference, but its high estimate of the Law is clear enough (The Wisdom of Solomon 2:12-15; 18:9). Sirach, especially, can find no terms high enough for the praise of the Law (especially Sirach 24; 36; compare 9:15; 21:11, etc.), and he identifies the Law with Wisdom (24:23-25) and claims the prophets as Wisdom teachers (44:3,4). Yet this perverse identification betrays the fact that Sirach's interest is not derived from a real study of the Law; the Wisdom that was so precious to him must be in the sacred books! Compare Baruch 4:1 (rather more sincere).
(4) The attitude toward the temple-worship is much the same. The rites are approved (Proverbs 3:9; Sirach 35:4-8; 38:11; Sirach seems to have an especial interest in the priesthood, 7:29-33; 50:5-21), but the writers clearly have no theory of sacrifice that they can utilize for practical purposes. And for sacrifice (and even prayer, Proverbs 28:9) as a substitute for righteousness no condemnation is too strong (Proverbs 7:14; 15:8; 20:25; 21:3,17; Sirach 34:18-26; 35:1-3,12; Ec (5:1).
(5) An outlook on life beyond the grave is notably absent in the Wisdom literature. Wisdom is the only exception (The Wisdom of Solomon 3:1, etc.), but Greek influence in Wisdom is perfectly certain. In Job there are expressions of confidence (14:13-15; 19:25-29), but these do not determine the main argument of the book. Proverbs does not raise the question, while Ecclesiastes and Sirach categorically deny immortality (Ecclesiastes 9:2-10; Sirach 14:16; 17:27,28; 30:4; note that the Revised Version (British and American) in Sirach 7:17; 48:11 is based on a glossed text; compare the Hebrew). Even the Messianic hope of the nation is in the background in Pr (2:21,22 (?)), and it is altogether absent in Job and Ecclesiastes. To Sirach (35:19; 36:11-14; 47:22) and Wisdom (3:8; 5:16-23) it is important, however, but not even these works have anything to say of a personal Messiah (Sirach 47:22 (?)).
(6) That in all the literature the individual is the center of interest need not be said. But this individualism, when combined with the weak eschatology, brought dire confusion into the doctrine of retribution (see SIN). Sirach stands squarely by the old doctrine of retribution in this life:
if at no other time, a man's sins will be punished on his deathbed (1:13; 11:26). Neither Job nor Ecclesiastes, however, are content with this solution. The latter leaves the problem entirely unsolved (8:14, etc.), while the former commends it to God's unsearchable ways.
The basis of the Wisdom method may be described then as that of a "natural" religion respecting revelation, but not making much use of it. So the ideal is a man who believes in God and who endeavors to live according to a prudence taught by observation of this world's laws, with due respect, however, to Israel's traditional observances.
(1) From many standpoints the resulting character is worthy of admiration. The man was intelligent, earnest, and hard-working (Proverbs has a particular contempt for the "sluggard"; and compare Ecclesiastes 9:10). Lying and injustice are denounced on almost every page of the literature, and unceasing emphasis is laid on the necessity for benevolence (Psalms 37:21; 112:5,9; Job 22:7; 31:16-20; Proverbs 3:27,28; 14:31; 21:13; 22:9; Ecclesiastes 11:1; Sirach 4:16; 7:34,35; 29:11-13; 40:24, etc.). All of the writers feel that life is worth the living--at their most pessimistic moments the writers of Job and Ecclesiastes find attraction in the contemplation of the world. In Proverbs and Sirach the outlook is even buoyant, Sirach in especial being far from indifferent to the good things of life (30:23-25; 31:27; compare Ecclesiastes 2:24 and contrast The Wisdom of Solomon 2:6-9).
(2) The faults of the Wisdom ideal are the faults of the postulates. The man is always self-conscious and self-centered. All intense enthusiasms are repressed, as likely to prove entangling (Ecclesiastes 7:16,17 is the most extreme case), and the individual is always calculating (Sirach 38:17), even among his friends (Sirach 6:13; Proverbs 25:17) and in his family (Sirach 33:19-23). Benevolence itself is to be exercised circumspectly (Proverbs 6:1-5; 20:16; Sirach 12:5-7; 29:18), and Sirach, in particular, is very far from feeling an obligation to love all men (25:7; 27:24; 30:6; 50:25,26). So "right" and "wrong" become confused with "advantage" and "disadvantage." Not only is adultery wrong (Proverbs 2:17; Sirach 23:23), but the injured husband is a dangerous enemy (Proverbs 5:9-11,14; 6:34,35; Sirach 23:21). As a resuit the "moral perspective" is affected. With some of the finest moral observations in Proverbs and Sirach are combined instructions as to table manners (Proverbs 23:1-3; Sirach 31:12-18) and merely humorous observations (Proverbs 20:14), while such passages as Proverbs 22:22-28 and Sirach 41:17-24 contain extraordinary conglomerations of disparate motives.
(3) So hope of earthly recompense becomes a very explicit motive (Proverbs 3:10; 11:25, etc.; The Wisdom of Solomon 7:8-12 is the best statement on the other side). Even though riches are nothing in themselves (Proverbs 10:2; 11:28; 23:4,5; 28:11; Ecclesiastes 5:13; Sirach 11:19; 31:5-7; all the literature denounces the unrighteous rich), yet Wisdom is to be desired as bringing not only righteousness but riches also (Proverbs 8:21; 11:25; 13:18; Sirach 4:15; 20:27,28; The Wisdom of Solomon 6:21). This same desire for advantage gives an unpleasant turn to many of the precepts which otherwise would touch the highest point; perhaps Proverbs 24:17,18 is the most extreme case:
"Rejoice not when thine enemy falleth, .... lest Yahweh .... turn away his wrath from him" (!)
(4) But probably the most serious fault was that the Wisdom method tended to produce a religious aristocracy (Sirach 6:22, etc.). It was not enough that the heart and will should be right, for a long course of almost technical training was needed (the "house of instruction" in Sirach 51:23 is probably the school; compare Proverbs 9:4). The uninstructed or "simple" (Proverbs 1:22, etc.) were grouped quite simply with the "sinners"; knowledge was virtue and ignorance was vice. Doubtless Wisdom cried in the streets (Proverbs 1:20,21; 8:1-13; 9:1-6, almost certainly a reference to the canvassing efforts of the teachers for pupils), but only men of ability and leisure could obey the call to learn. And despite all that is said in praise of manual labor (Proverbs 12:11; 24:27; 28:19; Sirach 7:15; 38:31,32,34), Sirach is merely frank when he says explicitly (38:25-34) that Wisdom cannot be for artisans (a carpenter as Messiah evidently would have been unthinkable to Sirach; Mark 6:3). Scribism was at work along the same lines of development, and the final union of the Wisdom method with the scribal produced a class who called the common people accursed (John 7:49).
5. Teaching of Christ:
The statement of the methods and ideals of the Wisdom school is also virtually a statement of our Lord's attitude toward it and an explanation of why much of His teaching took the form it did. As to the universality of the premises He was at one with the Wisdom writers, one great reason for the universality of the appeal of His teaching. Almost everything in the life of the time, from the lily of the field to the king on his throne, contributed its quota to His illustrations. And from the Wisdom method also the form of His teaching--the concise, antithetical saying that sticks in the memory--was derived to some degree. (Of all the sayings of Christ, perhaps Luke 14:8-10--a quotation of Proverbs 25:6,7--comes nearest to the pure Wisdom type.) In common with the Wisdom writers, also, is the cheerful outlook, despite the continual prospect of the Passion, and we must never forget that all morbid asceticism was entirely foreign to Him (Luke 7:34 parallel Matthew 11:19). With the self-conscious, calculating product of the Wisdom method, however, He had no patience. Give freely, give as the Father giveth, without regard to self, in no way seeking a reward, is the burden of His teaching, and such a passage as Luke 6:27-38 seems to have been aimed at the head of such writers as Sirach. The attack on the religious aristocracy is too familiar to need recapitulation. Men by continual exercise of worldly prudence could make themselves as impervious to His teaching as by obstinate adherence to a scribal tradition, while His message was for all men on the sole basis of a desire for righteousness on their part. This was the true Wisdom, fully justified of her children (Luke 7:35; compare Matthew 11:19), while, as touching the other "Wisdom," Christ could give thanks that God had seen fit to hide His mysteries from the wise and prudent and reveal them unto "babes" (Luke 10:21 parallel Matthew 11:25).
6. Remainder of the New Testament:
The remainder of the New Testament, despite many occurrences of the words "wise," "wisdom," etc., contains very little that is really relevant to the technical sense of the words. The one notable exception is James, which has even been classed as "Wisdom literature," and with some justice. For James has the same appeal to observation of Nature (1:11; 3:3-6,11,12; 5:7, etc.), the same observation of human life (2:2,3,15,16; 4:13, etc.), the same antithetical form, and even the same technical use of the word "wisdom" (1:5; 3:15-17). The fiery moral zeal, however, is far above that of the other Wisdom books, even above that of Job.
Paul, on the other hand, belongs to an entirely different class, that of intense religious experience, seeking its premises in revelation. So the Wisdom method is foreign to him and the absence of Nature illustrations from his pages is notorious (even Romans 11:17 is an artificially constructed figure). Only one passage calls for special comment. The "wisdom" against which he inveighs in 1 Corinthians 1-3 is not Jewish but Greek-speculation in philosophy, with studied elegance in rhetoric. Still, Jewish or Greek, the moral difficulty was the same. God's message was obscured through an overvaluation of human attainments, and so Paul's use of such Old Testament passages as Isaiah 29:14; Job 5:13; Psalms 94:11 (in 1 Corinthians 1:19; 3:19,20) is entirely lust. Against this "wisdom" Paul sets the doctrine of the Cross, something that outraged every human system but which, all the more, taught man his entire dependence on God.
Yet Paul had a "wisdom" of his own (1 Corinthians 2:6), that he taught to Christians of mature moral (not intellectual:
1 Corinthians 3:1-3) progress. Some commentators would treat this wisdom as doctrinal and find it in (say) Romans; more probably it is to be connected with the mystical experiences of the Christian whose life has become fully controlled by the Spirit (1 Corinthians 2:10-13). For religious progress is always accompanied by a higher insight that can never be described satisfactorily to persons without the same experience (1 Corinthians 2:14).
(1) One characteristic of the Wisdom writers that proved of immense significance for later (especially Christian) theology was a love of rhetorical personification of Wisdom (Proverbs 1:20-33; 8:1-9:6; Sirach 4:11-19; 6:23-31; 14:20-15:10; 24; 51:13-21; The Wisdom of Solomon 6:12-9:18; Baruch 3:29-32). Such personifications in themselves are not, of course, remarkable (compare e.g. the treatment of "love" in 1 Corinthians 13), but the studied, somewhat artificial style of the Wisdom writers carries out the personification with a curious elaboration of details:
Wisdom builds her house, marries her disciple, mingles wine, etc. The most famous passage is Proverbs 8:22-31, however. The Wisdom that is so useful to man was created before man, before, indeed, the creation of the world. When the world was formed she was in her childhood, and while God formed the world she engaged in childish play, under His shelter and to His delight. So Proverbs 8:30 should be rendered, as the context makes clear that 'mwn should be pointed 'amun, "sheltered," and not 'amon, "as a master-workman." And "Wisdom" is a quality of man (Proverbs 8:31-36), not a quality of God.
(2) Indeed, "Wisdom" is an attribute rarely predicated of God in the Old Testament (1 Kings 3:28; 31:2; Jeremiah 10:12; 51:15; compare Daniel 5:11), even in the Wisdom writers (Job 5:12; 9:4; Psalms 104:24; Proverbs 3:19). Partly this reticence seems to be due to a feeling that God's knowledge is hardly to be compared in kind to man's, partly to the fact that to the earlier writers "Wisdom" had a profane sound. Later works, however, have less hesitation in this regard (e.g., Sirach 42:21; Baruch 3:32, the Massoretic Text pointing and the Septuagint of Proverbs 8:30), so that the personifications became personifications of a quality of God. The result was one of the factors that operated to produce the doctrine of the "Word" as it appeared in the Palestinian form.
(3) In the Apocrypha, however, the most advanced step is taken in Wisdom. Wisdom is the only-begotten of God (The Wisdom of Solomon 7:22), the effulgence of eternal light (The Wisdom of Solomon 7:26; compare Hebrews 1:3), living with God (The Wisdom of Solomon 8:3) and sharing (?) His throne (The Wisdom of Solomon 9:4). She is the origin (or "mother") of all creatures (The Wisdom of Solomon 7:12; compare 8:6), continualiar active in penetrating (The Wisdom of Solomon 7:24), ordering (The Wisdom of Solomon 8:1), and renewing (The Wisdom of Solomon 7:27) all things, while carrying inspiration to all holy souls (The Wisdom of Solomon 7:23), especially to Israel (The Wisdom of Solomon 10:17,18). Here there is no doubt that the personification has ceased to be rhetorical and has become real. Wisdom is thought of as a heavenly being, not so distinctively personal, perhaps, as an angel, but none the less far more than a mere rhetorical term; i.e. she is a "hypostasis."
(4) Most of Wisdom's description is simply an expansion of earlier Palestinian concepts, but it is evident that other influence has been at work also and that that influence was Greek. The writer of Wisdom was touched genuinely by the Greek philosophy, and in The Wisdom of Solomon 7:24, at any rate, his "Wisdom" is the logos spermatikos of the Stoics, with more than suspicions of Greek influence elsewhere in the descriptions. This combination of Jewish and Greek thought was still further elaborated by Philo--and still further confused. For Philo endeavored to operate with the Wisdom doctrine in its Palestinian form, the Wisdom doctrine into which Wisdom had already infused some Loges doctrine, and the Logos doctrine by itself, without thoroughly understanding the discordant character of his terms. The result is one of the most obscure passages in Philo's system. Sometimes, as in DeFug. section 109, chapter xx, Wisdom is the mother of the Logos, as God is its Father (compare Cherubim, sections 49, 50, chapter xiv), while, again, the relation can be inverted almost in the same context and the Logos appears as the source of Wisdom (De Fug. section 97, chapter xviii).
(5) Philo's influence was incalculable, and Wisdom, as a heavenly power, plays an almost incredible role in the Gnostic speculations of the 2nd and 3rd centuries, the Gnostic work, Pistis Sophia, probably attaining the climax of unreality. The orthodox Fathers, however, naturally sought Wisdom within the Trinity, and Irenaeus made an identification with the Holy Spirit (iv. 20, 3). Tertullian, on the other hand, identified Wisdom with the Son (probably following earlier precedent) in Adv. Prax., 7, and this identification attained general acceptation. So Proverbs 8:22-30 became a locus classicus in the Christological controversies (an elaborate exposition in Athanaslus, Orat. ii. 16-22), and persisted as a dogmatic proof-text until a very modern period.
The Old Testament Theologies, particularly those of Smend, edition 2 (1899), and Bertholet (1911). For the intermediate period, GJV, III, edition 4 (1909), and Boasset, Die Religion des Judentums, edition 2 (1906). Special works:
Toy, "Wisdom Literature," EB, IV (1903); Meinhold, Die Weisheit Israels (1908); Friedlander, Griechische Philosophie im Altes Testament (1904, to be used cautiously). On Philo, compare especially Drummond, Philo Judaeus, II, 201-13 (1888).
See also the articles on the various books and compare LOGOS; PHILO, JUDAEUS.
Burton Scott Easton
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