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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 Origen, Contra Celsum 3.72

Deuterocanon · Early Christian

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Summary

The Christian theologian Origen uses the Wisdom of Solomon as an authoritative source for teaching when he repeats its description of wisdom as a power that fills and renews all creation, showing how he was influenced by Jewish traditions.

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

Origen, Contra Celsum 3.72

Early Christian · Against Celsus
Then, as if in the person of one who teaches our doctrine, he says something like this: “For the wise turn away from what we say, being led astray and hindered by their wisdom.” To this too we will say that if wisdom is knowledge of “divine and human” things and their causes, or, as the divine word defines it, “a vapor of the power of God and a pure emanation of the glory of the Almighty” and “a radiance of eternal light, a spotless mirror of the working of God and an image of his goodness,” no one who is wise would turn away from what is said by a Christian who understands Christianity, nor would he be led astray or hindered by wisdom. For it is not true wisdom that leads astray, but ignorance; and of all things only knowledge is firm, and truth, which come from wisdom. But if, contrary to the definition of wisdom, you call wise one who lays down any doctrine whatever with some sophistries, we will say that indeed one who is wise according to the wisdom you speak of turns away from the words of God, led astray by plausibilities and sophistries and hindered by them. And since according to our teaching “the knowledge of wickedness is not wisdom,” and a “knowledge of wickedness,” if I may so name it, is in those who hold false opinions and are deceived by petty sophistries, I would call it ignorance rather than wisdom in such people.
248 CE (scholarly estimate) Read in Origen, Contra Celsum 3

References

"... In the Western Church one should not overlook the Muratorian Fragment, perhaps a (late) second-century writing from Rome: In its lines 68–70 it mentions Wisdom (after the Epistle of Jude and two Johannine Epistles) among writings related to the New Testament. Interestingly, according to this text Wisdom was written “by friends of Solomon to his honour” (Sapientia ab amicis Salomonis in honorem ipsius scripta). Even if Origen is well aware of the fact that Wisdom is not accepted everywhere (Principles 4, 4, 6) he himself makes regular use of the book even in Christological debates (see Principles 1, 2, 9; Celsum 3:62; 5:10; 6:63; 8:14). Winston observes: “Although he [Origen] sometimes quotes it [Wisdom] with the skeptical formula he epigegrammene tou Solomontos Sophia (In Iohannem Commentarius 20.4; Contra Celsum 5:29), he also quotes it almost as frequently as a work of Solomon ..."
Tobias Nicklas, “The Apocrypha in the History of Early Christianity,” in The Oxford Handbook of the Apocrypha, ed. Gerbern S. Oegema (New York: Oxford University Press, 2021), 52–73.

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 Origen, Contra Celsum 3.72

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