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Wisdom of Solomon

About this book

Animal Plagues and Israel’s Food

Chapter 16

1 For this reason, they were deservedly punished through creatures like those which they worship, and tormented through a multitude of vermin. 2 Instead of this punishment, you, giving benefits to your people, prepared quails for food, a delicacy to satisfy the desire of their appetite, 3 so that your enemies, desiring food, might for the hideousness of the creatures sent among them, loathe even the necessary appetite;⁠ but these, your people, having for a short time suffered lack, might even partake of delicacies. 4 For it was necessary that inescapable lack should come upon those oppressors, but that to these it should only be shown how their enemies were tormented.

Serpents, Healing, and God’s Saving Power

5 For even when terrible raging of wild beasts came upon your people, and they were perishing by the bites of crooked serpents, your wrath didn’t continue to the end; 6 but for admonition were they troubled for a short time, having a token of salvation to put them in remembrance of the commandment of your law; 7 for he who turned toward it was not saved because of that which was seen, but because of you, the Savior of all. 8 Yes, and in this you persuaded our enemies that you are he who delivers out of every evil.⁠ 9 For the bites of locusts and flies truly killed them. No healing for their life was found, because they were worthy to be punished by such things.⁠ 10 But your children weren’t overcome by the very fangs of venomous dragons, for your mercy passed by where they were and healed them. 11 For they were bitten to put them in remembrance of your oracles, and were quickly saved, lest, falling into deep forgetfulness, they should become unable to respond to your kindness. 12 For truly it was neither herb nor poultice that cured them, but your word, O Lord, which heals all people. 13 For you have authority over life and death, and you lead down to the gates of Hades, and lead up again.⁠ 14 But though a man kills by his wickedness, he can’t retrieve the spirit that has departed or release the imprisoned soul.

Storms for Egypt and Manna for Israel

15 But it is not possible to escape your hand; 16 for ungodly men, refusing to know you, were scourged in the strength of your arm, pursued with strange rains and hails and relentless storms,⁠ and utterly consumed with fire. 17 For, what was most marvelous, in the water which quenches all things, the fire burned hotter; for the world fights for the righteous. 18 For at one time the flame was restrained, that it might not burn up the creatures sent against the ungodly,⁠ but that these themselves as they looked might see that they were chased by the judgment of God. 19 At another time even in the midst of water it burns more intensely than fire, that it may destroy the produce of an unrighteous land. 20 Instead of these things, you gave your people angels’ food to eat, and you provided ready-to-eat bread for them from heaven without toil, having the virtue of every pleasant flavor, and agreeable to every taste.⁠ 21 For your nature showed your sweetness toward your children, while that bread, serving the desire of the eater, changed itself according to every man’s choice.⁠ 22 But snow and ice endured fire, and didn’t melt, that people might know that fire was destroying the fruits of the enemies, burning in the hail and flashing in the rains;⁠ 23 and that this fire, again, in order that righteous people may be nourished, has even forgotten its own power. 24 For the creation, ministering to you, its maker, strains its force against the unrighteous for punishment and in kindness, slackens it on behalf of those who trust in you.⁠ 25 Therefore at that time also, converting itself into all forms, it ministered to your all-nourishing bounty, according to the desire of those who had need, 26 that your children, whom you loved, O Lord, might learn that it is not the growth of crops that nourishes a man, but that your word preserves those who trust you.⁠ 27 For that which was not destroyed by fire, melted away when it was simply warmed by a faint sunbeam, 28 that it might be known that we must rise before the sun to give you thanks, and must pray to you at the dawning of the light;⁠ 29 for the hope of the unthankful will melt as the winter’s hoar frost, and will flow away as water that has no use.

Texts in conversation

Compare Wisdom of Solomon 16:26 and Clement of Alexandria, The Instructor 2.1

Deuterocanon · Early Christian

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Summary

The Christian theologian Clement of Alexandria uses the Wisdom of Solomon as an authoritative text to describe how divine teaching sustains as much as food, treating this Jewish tradition as a trusted source of wisdom.

Passages

Wisdom of Solomon 16:26

Deuterocanon
24 For the creation, ministering to you, its maker, strains its force against the unrighteous for punishment and in kindness, slackens it on behalf of those who trust in you. 25 Therefore at that time also, converting itself into all forms, it ministered to your all-nourishing bounty, according to the desire of those who had need, 26 that your children, whom you loved, O Lord, might learn that it is not the growth of crops that nourishes a man, but that your word preserves those who trust you. 27 For that which was not destroyed by fire, melted away when it was simply warmed by a faint sunbeam, 28 that it might be known that we must rise before the sun to give you thanks, and must pray to you at the dawning of the light;
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

Clement of Alexandria, The Instructor 2.1

Early Christian · Paedagogus
Love, then, is something pure and worthy of God, and its work is communication. And the care of discipline is love, as Wisdom says; and love is the keeping of the law. And these joys have an inspiration of love from the public nutriment, which accustoms to everlasting dainties. Love (agape), then, is not a supper. But let the entertainment depend on love. For it is said, Let the children whom You have loved, O Lord, learn that it is not the products of fruits that nourish man; but it is Your word which preserves those who believe in You. For the righteous shall not live by bread. But let our diet be light and digestible, and suitable for keeping awake, unmixed with diverse varieties. Nor is this a point which is beyond the sphere of discipline. For love is a good nurse for communication; having as its rich provision sufficiency, which, presiding over diet measured in due quantity, and treating the body in a healthful way, distributes something from its resources to those near us. But the diet which exceeds sufficiency injures a man, deteriorates his spirit, and renders his body prone to disease. Besides, those dainty tastes, which trouble themselves about rich dishes, drive to practices of ill-repute, daintiness, gluttony, greed, voracity, insatiability. Appropriate designations of such people as so indulge are flies, weasels, flatterers, gladiators, and the monstrous tribes of parasites — the one class surrendering reason, the other friendship, and the other life, for the gratification of the belly; crawling on their bellies, beasts in human shape after the image of their father, the voracious beast. People first called the abandoned ἀσώτους, and so appear to me to indicate their end, understanding them as those who are (ἀσώστους) unsaved, excluding the σ.

References

"... Since there was uncertainty about which books should be in and which should be out, it is also possible that during this time some would have considered other books, such as the ones now called apocryphal and pseudepigraphal, to have been “sacred writings.” We know this is the case at Qumran, where books like Jubilees and Enoch were treated as authoritative scripture, and some works scholars have called “rewritten scripture” were likely produced to replace biblical books. As we noted already, the writer of the late first-century Jewish apocalypse found in 2 Esdras 3-14 (and also called 4 Ezra) claimed there were many more writings that at least some Jews considered to have been useful for the same purposes for which Timothy was encouraged. This period of textual plurality and openness with regard to the boundaries of scripture means that it is even likely the earliest Christians considered books like the Wisdom of Solomon and Ecclesiasticus [Sirach] as part of the “sacred writings” useful for Christian formation ..."
Timothy Michael Law, When God Spoke Greek: The Septuagint and the Making of the Christian Bible (New York: Oxford University Press, 2013), 90.

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 16:26 and Clement of Alexandria, The Instructor 2.1

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