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Wisdom of Solomon

About this book
Chapter 8

1 But she reaches from one end to the other with full strength, and orders all things well.⁠

Solomon Seeks Wisdom as His Companion

2 I loved her and sought her from my youth. I sought to take her for my bride. I became enamoured by her beauty.⁠ 3 She glorifies her noble birth by living with God. The Sovereign Lord of all loves her. 4 For she is initiated into the knowledge of God, and she chooses his works. 5 But if riches are a desired possession in life, what is richer than wisdom, which makes all things? 6 And if understanding is effective, who more than wisdom is an architect of the things that exist? 7 If a man loves righteousness, the fruits of wisdom’s labor are virtues, for she teaches soberness, understanding, righteousness, and courage.⁠ There is nothing in life more profitable for people than these. 8 And if anyone longs for wide experience, she knows the things of old, and infers the things to come. She understands subtleties of speeches and interpretations of dark sayings.⁠ She foresees signs and wonders, and the issues of seasons and times.⁠ 9 Therefore I determined to take her to live with me, knowing that she is one who would give me good counsel, and encourage me in cares and grief. 10 Because of her, I will have glory among multitudes, and honor in the sight of elders, though I am young. 11 I will be found keen when I give judgment. I will be admired in the presence of rulers. 12 When I am silent, they will wait for me. When I open my lips, they will heed what I say. If I continue speaking, they will put their hands on their mouths.⁠ 13 Because of her, I will have immortality, and leave behind an eternal memory to those who come after me.⁠ 14 I will govern peoples. Nations will be subjected to me. 15 Dreaded monarchs will fear me when they hear of me. Among the people, I will show myself to be good, and courageous in war. 16 When I come into my house, I will find rest with her. For her company has no bitterness, and living with her has no pain, but gladness and joy.

Wisdom Must Be Received from God

17 When I considered these things in myself, and thought in my heart how immortality is in kinship to wisdom, 18 and in her friendship is good delight, and in the labors of her hands is wealth that doesn’t fail, and understanding is in her companionship, and great renown in having fellowship with her words, I went about seeking how to take her to myself. 19 Now I was a clever child, and received a good soul. 20 Or rather, being good, I came into an undefiled body. 21 But perceiving that I could not otherwise possess wisdom unless God gave her to me—⁠ and to know by whom the grace is given was itself a mark of understanding—⁠ I pleaded with the Lord and implored him, and with my whole heart I said:

Texts in conversation

Compare Wisdom of Solomon 8:21 and Augustine, Confessions 10.29

Deuterocanon · Early Christian

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Summary

Augustine’s use of the Wisdom of Solomon shows how early Christian teaching incorporated Hellenistic Jewish traditions. His citation shows familiarity and trust in Wisdom as an authoritative source that could guide teaching and shape belief.

Passages

Wisdom of Solomon 8:21

Deuterocanon
19 Now I was a clever child, and received a good soul. 20 Or rather, being good, I came into an undefiled body. 21 But perceiving that I could not otherwise possess wisdom unless God gave her to me— and to know by whom the grace is given was itself a mark of understanding— I pleaded with the Lord and implored him, and with my whole heart I said:
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

Augustine, Confessions 10.29

Early Christian
My whole hope is in your exceedingly great mercy and that alone. Give what you command and command what you will. You command continence from us, and when I knew, as it is said, that no one could be continent unless God gave it to him, even this was a point of wisdom to know whose gift it was. For by continence we are bound up and brought back together in the One, whereas before we were scattered abroad among the many. For anyone who loves, along with you, something else that he does not love for your sake loves you too little, Love, you who burn forever and are never quenched. Love, my God, kindle me! You command continence; give what you command, and command what you will.
397–400 CE (scholarly estimate) Read in Augustine, Confessions 10

References

"... the West, further from the home of the Hebrew canon, and knowing the Old Testament chiefly through the Latin version of the LXX, did not scruple to mingle non-canonical books with the canonical. Hilary and Ruffinus were doubtless checked, the one by the influence of Eastern theologians, the other by the scholarship of Jerome; but Hilary mentions that there were those who wished to raise the number of the canonical books to twenty-four by including Tobit and Judith in the canon. From the end of the fourth century the inclusion of the non-canonical books in Western lists is a matter of course. Even Augustine has no scruples on the subject; he makes the books of the Old Testament forty-four (de doctr. Chr. ii. 13 "his xliv libris Testamenti Veteris terminatur auctoritas"), and among them Tobit, Judith, and two books of Maccabees take rank with the histories; and the two Wisdoms, although he confesses that they were not the work of Solomon, are classed with the Prophets. His judgement was that of his Church ("sunt canonicae scripturae Salomonis libri quinque ... Tobias, Judith ... Machabaeorum libri duo"). The African Church had probably never known any other canon, and its belief prevailed wherever the Latin Bible was read ..."
Henry Barclay Swete, An Introduction to the Old Testament in Greek: With an Appendix Containing the Letter of Aristeas (Cambridge: Cambridge University Press, 1900).

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 8:21 and Augustine, Confessions 10.29

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