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Wisdom of Solomon

About this book

Water as Punishment and Deliverance

Chapter 11

1 Wisdom prospered their works in the hand of a holy prophet. 2 They traveled through a desert without inhabitant, and they pitched their tents in trackless regions. 3 They withstood enemies and repelled foes. 4 They thirsted, and they called upon you, and water was given to them out of the flinty rock, and healing of their thirst out of the hard stone. 5 For by what things their foes were punished, by these they in their need were benefited. 6 When enemies were troubled with clotted blood instead of a river’s ever-flowing fountain, 7 to rebuke the decree for the slaying of babies, you gave them abundant water beyond all hope, 8 having shown by the thirst which they had suffered how you punished the adversaries. 9 For when they were tried, although chastened in mercy, they learned how the ungodly were tormented, being judged with wrath. 10 For you tested these as a father admonishing them; but you searched out those as a stern king condemning them. 11 Yes and whether they were far off or near, they were equally distressed; 12 for a double grief seized them, and a groaning at the memory of things past. 13 For when they heard that through their own punishments the others benefited, they recognized the Lord. 14 For him who long before was thrown out and exposed they stopped mocking. In the end of what happened, they marveled, having thirsted in another manner than the righteous.

God’s Power, Patience, and Mercy

15 But in return for the senseless imaginings of their unrighteousness, by which they were led astray to worship irrational reptiles and wretched vermin,⁠ you sent upon them a multitude of irrational creatures to punish them,⁠ 16 that they might learn that by what things a man sins, by these he is punished.⁠ 17 For your all-powerful hand that created the world out of formless matter⁠ didn’t lack means to send upon them a multitude of bears, fierce lions, 18 or newly-created and unknown wild beasts, full of rage, either breathing out a blast of fiery breath, or belching out smoke, or flashing dreadful sparks from their eyes; 19 which had power not only to consume them by their violence, but to destroy them even by the terror of their sight. 20 Yes and without these they might have fallen by a single breath, being pursued by Justice, and scattered abroad by the breath of your power; but you arranged all things by measure, number, and weight.⁠ 21 For to be greatly strong is yours at all times. Who could withstand the might of your arm? 22 Because the whole world before you is as a grain in a balance, and as a drop of dew that comes down upon the earth in the morning. 23 But you have mercy on all men, because you have power to do all things,⁠ and you overlook the sins of men so that they may repent.⁠ 24 For you love all things that are, and abhor none of the things which you made; for you never would have formed anything if you hated it.⁠ 25 How would anything have endured unless you had willed it? Or that which was not called by you, how would it have been preserved? 26 But you spare all things, because they are yours, O Sovereign Lord, you who love the living.

Texts in conversation

Compare Wisdom of Solomon 11:23 and Acts 17:30

Deuterocanon · New Testament

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Summary

Acts 17 says that God overlooks human ignorance to allow time for repentance, echoing the Wisdom of Solomon, which teaches that God overlooks sins so that people may repent. Both interpret divine patience not as indifference but as intentional.

Passages

Wisdom of Solomon 11:23

Deuterocanon
21 For to be greatly strong is yours at all times. Who could withstand the might of your arm? 22 Because the whole world before you is as a grain in a balance, and as a drop of dew that comes down upon the earth in the morning. 23 But you have mercy on all men, because you have power to do all things, and you overlook the sins of men so that they may repent. 24 For you love all things that are, and abhor none of the things which you made; for you never would have formed anything if you hated it. 25 How would anything have endured unless you had willed it? Or that which was not called by you, how would it have been preserved? 26 But you spare all things, because they are yours, O Sovereign Lord, you who love the living.
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

Acts 17:30

New Testament
26 From one man he made every nation of the human race to inhabit the entire earth, determining their set times and the fixed limits of the places where they would live, 27 so that they would search for God and perhaps grope around for him and find him, though he is not far from each one of us. 28 For in him we live and move about and exist, as even some of your own poets have said, ‘For we too are his offspring.’ 29 So since we are God’s offspring, we should not think the deity is like gold or silver or stone, an image made by human skill and imagination. 30 Therefore, although God has overlooked such times of ignorance, he now commands all people everywhere to repent, 31 because he has fixed a day on which he is going to judge the world in righteousness, by a man whom he designated, having provided proof to everyone by raising him from the dead.”
70–90 CE (scholarly estimate) Read in Acts

References

"... Even Bultmann, who, as we saw above, translated the word 'passed over' in the formula, maintains elsewhere that paresis bears the same sense as 'aphesis', namely, forgiveness. On the basis of extra-biblical usage, however, there is some indication that paresis should be taken as 'passing over, letting go unpunished.' Those who consider this to be the meaning of the word in Romans 3:25b point to Acts 17:30 as a parallel, although 'paresis' does not appear there ... Creed disagrees with some scholars who hold that in The Roman Antiquities of Dionysius of Halicarnassus (VII, 37, 2) 'paresis' means 'remission' ... 'Paresis' here cannot mean acquittal, for the issue is not whether or not Marcius will be acquitted or condemned but whether the trial itself should be allowed to take place. Creed also points out that Dionysius elsewhere speaks of acquittal and then consistently uses 'aphesis' and 'aphienai' (VII, 46, and 60). Kuemmel, however, argues that 'paresis', meaning 'allowing to drop' in this passage from Dionysius, is not the same as 'passing over' and is closer to 'remission'; he argues that only the context of Romans 3:25b can decide the meaning of paresis in verse 25b (the meaning of the related verb, e.g. in Sirach 23:2 and Wisdom of Solomon 11:23(24), is also disputed) ..."
Ronald Lehenbauer, “Romans 3:24–26: An Evaluation of Form Critical Studies” (STM diss., Concordia Seminary, 1968), 64–65.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Wisdom of Solomon 11:23 and Acts 17:30

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