Wisdom

WISDOM

The Book, the Author, and the Date of Composition. The traditional title, Wisdom of Solomon, is both justified and well-chosen. It is justified because the book relates to a contemporary wisdom tradition under Solomon’s patronage. It connects with Proverbs, seems to engage with Ecclesiastes, and has notable similarities with Ecclesiasticus (Ben Sirach), as well as some ties to Job.
Wisdom holds a prominent place in the book, aligning with Proverbs 6 and Ecclesiasticus 24. It is elevated but not the sole or central focus. However, from chapter 11 onward, wisdom largely disappears, except for a few references. Instead, justice fills the book: justice, injustice, the just, the unjust, and judgment. A fitting title for the book could be “To the Rulers: On Justice.”
Salomon appears as a rhetorical fiction in chapters 7–9. There is no internal reason to include his name in the title. The author remains anonymous, likely living in Alexandria. The book seems to have been written around the time of Jesus or about ten years earlier. It is the last book of the Old Testament chronologically and shares notable similarities with the New Testament, especially with Paul and his disciples.

Cultural Context. The author recognized a blending of Greek and Semitic cultures. He was immersed in the writings of the Old Testament, which reflect the Greek tradition of the Septuagint (LXX). What he absorbed appears in various forms, both intentional and natural. He is also familiar with Greek philosophical culture, especially the Stoic movement within a less developed setting. The author seems like a peaceful mediator between the two traditional cultures.
What happens to thought also influences style. The Hebrew sources of parallelism and midrashic commentary are evident. The Greek sources are equally significant: sophisticated word structures, many synonyms, refined adjectives, variations, rhymes, and wordplay. The blend of Hebrew tradition and Alexandrian influences results in a refreshingly repetitive and original work, full of surprises and bursts of creativity, showcasing stylistic mastery.

Theme of the Book. The Book of Wisdom is the most significant work of political theology in the Old Testament. It can also be seen as a discussion of justice in governance, combining theological arguments and doctrinal insights. It is neither a practical manual nor a secular treatise.
The theme of justice in governance shows wisdom’s dominance: “The throne strengthens itself through justice” (Prov 16:12). Addressing leaders, whether Israelites or foreigners, was not foolish. Others had done so before: Esther and the third book of the Maccabees in narrative form, and Daniel through an apocalyptic lens. One wonders if our author approaches this with greater clarity or certainty. Unsurprisingly, his work attracted more Jewish readers than pagans and more subjects than rulers. Those who govern are always fewer.
The discussion about justice, especially when it is urgent, is often triggered by acts of injustice, particularly by the wrongdoings of those who pronounce sentences in the name of the Law (Ps 94:20). Along with well-known persecutions, like that of Ptolemy II, the Jews of the Alexandrian diaspora likely faced discrimination, oppression, and humiliation from the ruling Greeks or Romans. They may also have encountered oppression from some renegade and influential Jews who sided with these oppressors. The book does not specify the recipient’s race, but it aims to cross borders (6:1). It openly takes a critical stance, rooted in God’s justice and in “thinking rightly about the Lord” (1:1). Prophetic condemnation here becomes wisdom-based criticism.
Unlike other sapiential books, the author of Wisdom focuses on a different horizon: the eternal destiny of humanity. “God created man for immortality and made him in his image” (2:23). This offers a clear answer to the suffering and anguish caused by evil in Job and Ecclesiastes.
From this perspective, the author portrays God as a transcendent being, an all-powerful creator of everything, yet also compassionate and provident, whose goodness reaches beyond Israel to include all of humanity: to all You forgive because they are Yours, Lord, friend of life (11:26). It also describes humans as individuals who must worship God by obeying His will and following His ways, made possible by the gift of Wisdom, the Word, or the Spirit of God. We are already approaching the threshold of grace in the Gospel.