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About this book

Wisdom of Solomon

About this book

The King Shares the Mortality of All

Chapter 7

1 I myself am also mortal, like everyone else, and am a descendant of one formed first and born of the earth.⁠ 2 I was molded into flesh in the time of ten months in my mother’s womb, being compacted in blood from the seed of man and pleasure of marriage. 3 I also, when I was born, drew in the common air, and fell upon the kindred earth, uttering, like all, for my first voice, the same cry. 4 I was nursed with care in swaddling clothes. 5 For no king had a different beginning, 6 but all men have one entrance into life, and a common departure.

Wisdom Is More Precious Than Riches

7 For this reason I prayed, and understanding was given to me. I asked, and a spirit of wisdom came to me.⁠ 8 I preferred her before sceptres and thrones. I considered riches nothing in comparison to her. 9 Neither did I liken to her any priceless gem, because all gold in her presence is a little sand, and silver will be considered as clay before her. 10 I loved her more than health and beauty, and I chose to have her rather than light, because her bright shining is never laid to sleep. 11 All good things came to me with her, and innumerable riches are in her hands.⁠ 12 And I rejoiced over them all because wisdom leads them; although I didn’t know that she was their mother. 13 As I learned without guile, I impart without grudging. I don’t hide her riches. 14 For she is a treasure for men that doesn’t fail,⁠ and those who use it obtain friendship with God, commended by the gifts which they present through discipline.

God’s Gift and the Qualities of Wisdom

15 But may God grant that I may speak with discernment, and to conceive thoughts worthy of what has been given me; because he is one who guides even wisdom and who corrects the wise. 16 For both we and our words are in his hand, with all understanding and skill in various crafts. 17 For he himself gave me an unerring knowledge of the things that are, to know the structure of the universe and the operation of the elements;⁠ 18 the beginning, end, and middle of times; the alternations of the solstices and the changes of seasons; 19 the circuits of years and the positions of stars; 20 the natures of living creatures and the raging of wild beasts; the violence of winds and the thoughts of men; the diversities of plants and the virtues of roots. 21 All things that are either secret or manifest I learned,⁠ 22 for wisdom, that is the architect of all things, taught me. For there is in her a spirit that is quick to understand, holy, unique, manifold, subtle, freely moving, clear in utterance, unpolluted, distinct, invulnerable, loving what is good, keen, unhindered,⁠ 23 beneficent, loving toward man, steadfast, sure, free from care, all-powerful, all-surveying, and penetrating through all spirits that are quick to understand,⁠ pure, most subtle. 24 For wisdom is more mobile than any motion.⁠ Yes, she pervades and penetrates all things by reason of her purity.⁠

Wisdom as the Reflection of God’s Goodness

25 For she is a breath of the power of God,⁠ and a pure emanation of the glory of the Almighty.⁠ Therefore nothing defiled can find entrance into her.⁠ 26 For she is a reflection of everlasting light, an unspotted mirror of the working of God, and an image of his goodness.⁠ 27 Although she is one, she has power to do all things.⁠ Remaining in herself, she renews all things.⁠ From generation to generation passing into holy souls, she makes friends of God and prophets.⁠ 28 For God loves nothing except one who dwells with wisdom. 29 For she is fairer than the sun, and above all the constellations of the stars.⁠ She is better than light.⁠ 30 For daylight yields to night, but evil does not prevail against wisdom.⁠

Texts in conversation

Compare Wisdom of Solomon 7:25 and Athanasius, On the Opinion of Dionysius 15:2

Deuterocanon · Early Christian

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Summary

The Christian theologian Athanasius uses the Wisdom of Solomon as an authoritative source for theology when he uses its description of divine wisdom to support his defense of Jesus' divinity and relationship to the Father.

Passages

Wisdom of Solomon 7:25

Deuterocanon
23 beneficent, loving toward man, steadfast, sure, free from care, all-powerful, all-surveying, and penetrating through all spirits that are quick to understand, pure, most subtle. 24 For wisdom is more mobile than any motion. Yes, she pervades and penetrates all things by reason of her purity. 25 For she is a breath of the power of God, and a pure emanation of the glory of the Almighty. Therefore nothing defiled can find entrance into her. 26 For she is a reflection of everlasting light, an unspotted mirror of the working of God, and an image of his goodness. 27 Although she is one, she has power to do all things. Remaining in herself, she renews all things. From generation to generation passing into holy souls, she makes friends of God and prophets.
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

Athanasius, On the Opinion of Dionysius 15:2

Early Christian · De Sententia Dionysii
But God is eternal light, never beginning nor ceasing. So the brightness lies before Him eternally, and is with Him without beginning and ever-begotten, shining in His Presence, being that Wisdom which said, I was the one in whom he rejoiced, and daily I was glad in his presence at all times.' And again after a little he takes up the same subject with the words, 'Since the Father, then, is eternal, the Son is eternal, being Light from Light; for if there is a parent, there is also a child. But if there were no child, how and of whom could there be a parent? But there are both, and eternally.' Then again he adds, 'Since God, then, is light, Christ is brightness; and since He is Spirit, for God is a Spirit — in the same way Christ is called the breath, for He is the breath of the power of God.' And again, to quote the second book, he says, 'But only the Son, who is always with the Father and is filled with Him who IS, Himself also IS from the Father.'
387–400 CE (scholarly estimate) Read in Athanasius, On the Opinion of Dionysius

References

"... Origen is clear that his understanding of eternity here is of that which is beyond time, completely outside of its constraints. In consideration of a passage from Wisdom of Solomon 7:25-26, which describes wisdom as an "emanation of the clear glory of the almighty,” Origen says that God cannot be called almighty "if there are none over whom he can exercise his power. Accordingly, to prove that God is almighty [παντοκράτωρ] we must assume the existence of the universe ... With the abandonment of Origen’s doctrine of the pre-existence of souls / creation, and with the use of Methodius’s argument for the distinction between being / will and Creator / creature, the stage was now set for Athanasius (ca. 296-373) to respond to Arius and provide the first ever “explicit and systematic analysis” of the concept of God’s Fatherhood and his relation to the Son. ..."
Austin Stevenson, “The Eternal Generation of the Son: The Christological Significance for Origen and Nicaea,” Crux 51.3 (2015): 13–22.

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 7:25 and Athanasius, On the Opinion of Dionysius 15:2

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