Wisdom of Solomon 7:1-14

Solomon Like Other Mortals

            7:1      I also am mortal, like everyone else,

a descendant of the first-formed child of earth;

and in the womb of a mother I was molded into flesh,

            2          within the period of ten months, compacted with blood,

from the seed of a man and the pleasure of marriage.

            3          And when I was born, I began to breathe the common air,

and fell upon the kindred earth;

my first sound was a cry, as is true of all.

            4          I was nursed with care in swaddling cloths.

            5          For no king has had a different beginning of existence;

            6          there is for all one entrance into life, and one way out.

Solomon’s Respect for Wisdom (1 Kings 3.3-9; Wis 9.1-18)

            7          Therefore I prayed, and understanding was given me;

I called on God, and the spirit of wisdom came to me.

            8          I preferred her to scepters and thrones,

and I accounted wealth as nothing in comparison with her.

            9          Neither did I liken to her any priceless gem,

because all gold is but a little sand in her sight,

and silver will be accounted as clay before her.

            10        I loved her more than health and beauty,

and I chose to have her rather than light,

because her radiance never ceases.

            11        All good things came to me along with her,

and in her hands uncounted wealth.

            12        I rejoiced in them all, because wisdom leads them;

but I did not know that she was their mother.

            13        I learned without guile and I impart without grudging;

I do not hide her wealth,

            14        for it is an unfailing treasure for mortals;

those who get it obtain friendship with God,

commended for the gifts that come from instruction. (Wisdom of Solomon 7:1-14, NRSV)

On May 5, 2007 (Saturday in the week of the Fourth Sunday of Easter, Year One), comments were repeated from April 23, 2005 (Saturday in the week of the Fourth Sunday of Easter, Year One); they are repeated again here with editing and supplement:

This reading brings us into “the central part of the book” of the Wisdom of Solomon, which, according to David Winston, revised by Thomas H. Tobin, is “written in the first-person singular . . . Although his name is never mentioned,” they say, “the fictive speaker is clearly Solomon, and his speech in 7:1-8:21 has its roots in 1 Kings 3:3-15; 2 Chr. 1:7-13. Wisdom is a much more prominent and complex figure in this part of the book than in either the preceding or the following part. See Prov. 8:22-31; Sir. 24:1-29” (HarperCollins Study Bible, rev. ed., 2006, on Wisd. 6:22-20:21).

On Wisdom 7:1-6

“Solomon” explains that he was born, as were other human beings, in the normal way: “I also am mortal,” he says, “like everyone else, / a descendant of the first-formed child of earth; / and in the womb of a mother I was molded into flesh” (Wisd. 7:1). According to Walter T. Wilson, “King Solomon does not claim divinity (as many ancient monarchs did), but begins his pursuit of wisdom like everyone else” (NOAB, 3^rd ed., 2001, on Wisd. 7:1-6). He continues to describe his birth, “within the period of ten months, compacted with blood, from the seed of a man and the pleasure of marriage” (v. 2). “Ten months,” says Wilson, was ten “lunar months of four weeks, for a total of forty weeks of gestation” (ibid., on v. 2). According to Winston and Tobin, “a widespread view in the ancient world was that pregnancy lasted ten months. According to Roman law, ten lunar months made up the full period of gestation” (op. cit.., on v. 2). “And when I was born, I began to breathe the common air, / and fell upon the kindred ( oJmoiopaqh:, homoiopathē ) earth; / my first sound was a cry, as is true of all” (v. 3). The adjective oJmoiopaqhV (homoiopathēs) means, “having like feelings or passions to someone,” or “affected in the same way” (Liddell-Scott-Jones, A Greek-English Lexicon, 9^th ed., 1940, reprinted 1966, s.v. oJmoiopaqhV, homoiopathēs). For this context, Winston and Tobin say, “Kindred, better ‘that suffers the same from all,’ i.e. mother earth, which all both use and misuse” (op. cit., on v. 3).

“I was nursed with care in swaddling cloths,” says “Solomon.” “For no king has had a different beginning of existence” (vv. 4-6a). Just as kings, like other mortals, “go the way of all the earth” when they die (cf. David’s words in 1 Kgs. 2:2), so when born they “come the way of all the earth,” for “there is for all one entrance into life, and one way out” (v. 6b). According to Winston and Tobin, “the speaker is like other human beings . . . In keeping with the Jewish view, the author emphasizes the human side of the king, unlike pagan writers, who often treated the king as divine (cf. Letter of Aristeas 352-63; 282)” (op. cit., on vv. 1-6). Wilson says, “Insofar as the goal of Jewish religion is to live wisely and to rule with God (see 3:8-9; 4:16; 5:16; 6:20; 9:3; 10:2), Solomon is a model for the readers to emulate, the ideal sage and ruler” (loc. cit.).

On Wisdom 7:7-14

We come now to the section entitled (in some NRSV printings), “Solomon’s Respect for Wisdom” (Wisd. 7:7-14; see above, with the text). “Therefore I prayed,” says “Solomon,” “and understanding (frovnhsiV, phronēsis) was given me; / I called on God, and the spirit of wisdom (pneu:ma sofivaV, pneuma sophias) came to me” (v. 7). “Solomon’s” statement that he received “understanding” and “wisdom” in answer to prayer is based on 1 Kings 3:5-14, where God offered Solomon anything: “Ask what I should give you” (1 Kgs. 3:5) and Solomon asked for (an understanding mind to govern your people, able to discern between good and evil” (v. 9). The “Solomon” of the Wisdom of Solomon had his prayer answered when “understanding was given me . . . and the spirit of wisdom came to me” (v. 7). For “prayed,” Winston and Tobin refer to “1 Kings 3:6-15; 8:12-53; Sir. 51:13” (op. cit., on v. 7). The Prologue of Proverbs (Prov. 1:2-7) lists a number of synonyms for “wisdom,” including “words of insight (hnAyb9 yrem4x9, ’imrê bînāh, LXX lovgoi fronhvsewV, phronēseōs). In Wisdom, “Solomon” continues. “I preferred her [i.e., Wisdom] to scepters and thrones, / and I accounted wealth as nothing in comparison with her” (Wisd. 7:8). Wisdom’s value to “Solomon” surpasses the value of gold, silver and “priceless gem[s]”: “Neither did I liken to her [Wisdom] any priceless gem, / because all gold is but a little sand in her sight, / and silver will be accounted as clay before her” (v. 9). Even “health and beauty” cannot surpass the value of Wisdom. “I loved her more than health and beauty, / and I chose to have her rather than light, / because her radiance never ceases” (v. 10). Although preferring Wisdom to any material goods one might mention, “Solomon” discovers that Wisdom brings such things. “All good things came to me along with her, / and in her hands uncounted wealth” (v. 11). Wilson says, “Solomon desires wisdom above all else since she is the source of all good things” (op. cit., on vv. 7, 11). But one might rather see here that “Solomon” desires wisdom for its intrinsic value, not as a means to wealth and honor.

Of the “good things” that came to “Solomon” with Wisdom, he says, “I rejoiced in them all, because wisdom leads them; / but I did not know that she was their mother” (v. 12). “Wisdom,” says Wilson, “is further personified as the mother of all external goods (see 6:12-16n.; 7:22; 8:5-6)” (ibid., on vv. 11-12). But “Solomon” seems to anticipate and disclaim the charge that he sought wisdom only for the wealth it would bring him. “I learned without guile and I impart without grudging; / I do not hide her wealth” (v. 13). But he asserts that wisdom is a treasure–not, we may assume, of the material kind, “for it is an unfailing treasure for mortals; / those who get it obtain friendship with God, / commended for the gifts that come from instruction” (v. 14). According to Wilson, “Abraham in particular was known for his friendship with God (2 Chr. 20:7; Isa. 41:8; Jas. 2:23); see also [Wisd.] 7:27; 8:18; Job 29:4; Ps. 25:14; Jer. 3:4)” (ibid., on v. 14). We sometimes differentiate wisdom from knowledge as the proper use of the latter, but the conception here seems to coalesce the two (joining what we call pure and applied science?). However, one must not neglect the religious aspect of wisdom as advocated here.

  or Jeremiah 31:23-25 (alternate reading for the Presbyterian and Lutheran traditions)

23 Thus says the LORD of hosts, the God of Israel: Once more they shall use these words in the land of Judah and in its towns when I restore their fortunes:

“The LORD bless you, O abode of righteousness,

O holy hill!”

24 And Judah and all its towns shall live there together, and the farmers and those who wander with their flocks.

25 I will satisfy the weary,

and all who are faint I will replenish. (Jeremiah 31:23-25, NRSV)

On May 5, 2007 (Saturday in the week of the Fourth Sunday of Easter, Year One), comments were repeated from April 23, 2005 (Saturday in the week of the Fourth Sunday of Easter, Year One); they are repeated here with editing and supplement

In yesterday’s reading, following upon promises of return and restoration from exile (Jer. 31:1-14), we heard the voice of Rachel “weeping for her children” (v. 15), perhaps weeping for the exiled persons of the Northern Kingdom of Israel (vv. 15-20), followed by instruction about “road markers” (v. 21) that would mark the way home in the eventual restoration.

Today’s brief reading continues the LORD’s promise of return and restoration. “Thus says the LORD of hosts, the God of Israel: Once more they shall use these words in the land of Judah and in its towns when I restore their fortunes: ‘The LORD bless you, O abode of righteousness, / O holy hill!’ ” (Jer. 31:23). Mark E. Biddle says, “As God appointed Jeremiah to “depopulate and deplete Judah, he will also restore it.” (NOAB, 3^rd ed., 2001, on Jer. 31:23-26, referring to 1:10). The “holy hill” that is to be blessed, the “abode of righteousness,” is, of course, the Jerusalem temple (or temple site, pending its reconstruction). In addition to Jerusalem itself, the surrounding country, “Judah and all its towns,” will share in the restoration, for “Judah and all its towns shall live there together, and the farmers and those who wander with their flocks” (v. 24). God “will satisfy the weary” and replenish “all who are faint” (v. 25). In Jeremiah’s time, none of the good things that flow from wisdom as described by “Solomon” above can come to Israel, or be produced therein, unless God decides to “restore their fortunes” (Jer. 31:23).

Colossians 3:12-17

12 As God’s chosen ones, holy and beloved, clothe yourselves with compassion, kindness, humility, meekness, and patience. 13 Bear with one another and, if anyone has a complaint against another, forgive each other; just as the Lord has forgiven you, so you also must forgive. 14 Above all, clothe yourselves with love, which binds everything together in perfect harmony. 15 And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And be thankful. 16 Let the word of Christ dwell in you richly; teach and admonish one another in all wisdom; and with gratitude in your hearts sing psalms, hymns, and spiritual songs to God. 17 And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him. (Colossians 3:12-27, NRSV)

Relevant comments, those on Colossians 3:12-17, are repeated here from April 12, 2008 (Saturday in the week of the Third Sunday of Easter, Year Two). Comments on Colossians 3:1-11 from April 12, 2008, were used yesterday. Notes there indicate when earlier versions of the comments were used.

After being reminded to put away the sins of our former, pre-Christian lives, we are now instructed to practice the virtues of the new life in Christ. These include “compassion, kindness, humility, meekness, and patience” (v. 12). We are to “bear with one another,” and “forgive each other” (v. 13). The underlying metaphor is a complete change of wardrobe. We are to “get rid of” (literally, ‘take off and lay down,” F. Wilbur Gingrich, Shorter Lexicon, 2^nd. ed., 1983, s.v. ajpotivqhmi apotithēmi) the former sins (v. 8) and “clothe” ourselves (ejnduvw enduō, in the middle [reflexive] voice form) with the renewed “new self” (v. 10) and the virtues listed beginning in verse 12. “Above all, [clothe yourselves, understood here from vv. 10 and 12; vv. 12-14 are one Greek sentence] with love” (v. 14). As in 1 Corinthians 13, love is the key. “If I speak in the tongues of mortals and of angels, but do not have love, I am a noisy gong or a clanging cymbal” (1 Cor. 13:1). Love “binds everything together in perfect harmony” (Col. 3:14). This perfect harmony includes the ruling of the peace of God in our hearts (v. 15) with the elements of worship in a common fellowship: “the word of Christ,” teaching, admonishing , wisdom, gratitude, and the singing of “psalms, hymns, and spiritual songs” (v. 16). F. F. Bruce comments as follows:

Plainly, when early Christians came together for worship, they not only realized the presence of Christ in the breaking of the bread but also addressed prayers and praises to him in a manner which tacitly, and at times expressly, acknowledged him to be no less than God. If here the Colossian Christians are encouraged to sing in their hearts to God. the parallel Ephesians passage speaks of "singing and making melody in your hearts to the Lord" (meaning, presumably, Christ). The voice must express the praise of the heart if the singing is to be really addressed to God. Again, the necessity of a thankful spirit is emphasized, although the phrase rendered "with thanksgiving" might mean "with grace" or "in a state of grace." (The Epistles to the Colossians, to Philemon, and to the Ephesians, NICNT, 1984, p. 159, on Col. 3:16)

In the concluding verse, Paul presents a comprehensive guideline. “And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (v. 17). From this, Bruce infers the following:

The Christian (whether of the apostolic age or any other generation), when confronted by a moral issue, may not find any explicit word of Christ relating to its particular details. But the question may be asked: “What is the Christian thing to do here? Can I do this without compromising my Christian confession? Can I do it (that is to say) ‘in the name of the Lord Jesus’--whose reputation is at stake in the conduct of his known followers? And can I thank God the Father through him for the opportunity of doing this thing?” Even then, the right course of action may not be unambiguously clear, but such questions, honestly faced, will commonly provide surer ethical guidance than special regulations may do. It is often easy to get around special regulations; it is less easy to get around so comprehensive a statement of Christian duty as this verse supplies. In the NT and the OT alike it is insisted that our relation to God embraces and controls the whole of life, and not only those occasions which are sometimes described as "religious" in a narrow sense of the word. (ibid., p. 160, on Col. 3:17)

Luke 7:18-28 (29-30) 31-35

Messengers from John the Baptist (Mt 11.2-19)

18 The disciples of John reported all these things to him. So John summoned two of his disciples 19 and sent them to the Lord to ask, "Are you the one who is to come, or are we to wait for another?" 20 When the men had come to him, they said, "John the Baptist has sent us to you to ask, 'Are you the one who is to come, or are we to wait for another?' " 21 Jesus had just then cured many people of diseases, plagues, and evil spirits, and had given sight to many who were blind. 22 And he answered them, "Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them. 23 And blessed is anyone who takes no offense at me."

24 When John's messengers had gone, Jesus began to speak to the crowds about John:"What did you go out into the wilderness to look at? A reed shaken by the wind? 25 What then did you go out to see? Someone dressed in soft robes? Look, those who put on fine clothing and live in luxury are in royal palaces. 26 What then did you go out to see? A prophet? Yes, I tell you, and more than a prophet. 27 This is the one about whom it is written,

‘See, I am sending my messenger ahead of you,

who will prepare your way before you.’

28 I tell you, among those born of women no one is greater than John; yet the least in the kingdom of God is greater than he." 29 (And all the people who heard this, including the tax collectors, acknowledged the justice of God, because they had been baptized with John's baptism. 30 But by refusing to be baptized by him, the Pharisees and the lawyers rejected God's purpose for themselves.)

31 “To what then will I compare the people of this generation, and what are they like? 32 They are like children sitting in the marketplace and calling to one another,

'We played the flute for you, and you did not dance;

we wailed, and you did not weep.'

33 For John the Baptist has come eating no bread and drinking no wine, and you say, ‘He has a demon’; 34 the Son of Man has come eating and drinking, and you say, 'Look, a glutton and a drunkard, a friend of tax collectors and sinners!' 35 Nevertheless, wisdom is vindicated by all her children.” (Luke 7:18-35, NRSV)

The following comments are based on those of October 8, 2008 (Wednesday in the week of the Sunday closest to October 5, Year Two), on those of December 7, 2008 (the Second Sunday of Advent, Year One), and on earlier comments as noted there:

The reading from Luke has two parts, John the Baptist’s question and Jesus’ answer (Lk. 7:18-23; Mt. 11:2-6), and Jesus’ witness concerning John (Lk. 7:24-35; Mt. 11:7-19). Parallel texts for these passages are presented in the separate file, John’s Question, Jesus’ Witness about John.

This reading from Luke follows upon the two miracles reported in yesterday’s reading, the healing of the centurion’s servant (Lk. 7:1-10) and the raising of the widow’s dead son (vv. 11-17). The latter incident closes with the crowd’s amazement (v. 16) and Jesus’ spreading fame (v. 17). “The disciples of John reported all these things to him” (v. 18a) and this leads to John’s question. “So John summoned two of his disciples and sent them to the Lord to ask, ‘Are you the one who is to come, or are we to wait to another?’ ” (vv. 18b, 19). Matthew, who did not report the imprisonment of John by Herod Antipas that Luke reported earlier (Lk. 3:19-20, nevertheless assumes that John is in prison. “When John heard in prison what the Messiah was doing,” says Matthew, “he sent word by his disciples and said to him, ‘Are you the one who is to come, or are we to wait for another?’ ” (Mt. 11:2-3). John the Baptist’s faith wavers and he inquires from prison to get reassurance from Jesus. There are some differences in the details of the two narratives. The question is used once in Matthew (Mt. 11:3), but is repeated from when John told it to his disciples (Lk. 7:19) when they ask it of Jesus (v. 20). This is mainly a difference of style, but Luke reminds us of Jesus’ many miracles. “Jesus had just then cured many people of diseases, plagues, and evil spirits, and had given sight to many who were blind” (v. 21). In his response, Jesus characterizes his own ministry (in words reported identically by Matthew and Luke):

“Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them. And blessed is anyone who takes no offense at me.” (Luke 7:22-23 = Mt. 11:4-6 NRSV)

After John the Baptist sends messengers to Jesus asking about his mission, and they return with Jesus’ answer (Lk. 7:18-24a), Jesus speaks about John with high praise to the crowds. He was “more than a prophet” (v. 26; Mt. 11:9), the “messenger” promised in Malachi 3:1 (v. 27; Mt. 11:10) who prepares the way, the greatest of those “born of women . . . yet the least in the kingdom of God is greater than he” (v. 28, Mt. 11:12). Matthew introduces here a saying that Luke uses later, “The law and the prophets were in effect until John came; since then the good news of the kingdom of God is proclaimed, and everyone tries to enter it by force” (Lk. 16:16). Matthew uses his familiar phrase, “the kingdom of heaven,” and emphasizes the “violence” (cf. “force” in Lk.): “From the days of John the Baptist until now the kingdom of heaven has suffered violence, and the violent take it by force” (Mt. 11:12). Matthew’s phrase, “the kingdom of heaven,” respects the Jewish scruple against excessive use of the name of God, and Luke’s phrase, “the kingdom of God” interprets the phrase for a Gentile audience (as does Mark when the term arises. Or perhaps it is Matthew who interprets in a Jewish context.) Matthew elaborates the comment on the prophets, “For all the prophets and the law prophesied until John came” (v. 13), and adds the reference to John as “Elijah who is to come” (v. 14, alluding to the messenger to be sent (Mt. 11:10; Mk. 1:2; Lk. 7:27, citing Mal. 3:1; cf. 4:5; Ex. 23:20)

Luke, as narrator, using a theme that Matthew uses elsewhere (Mt. 21:31b, 32–cf. the table in the separate file, John’s Question, Jesus’ Witness about John), says that “all the people who heard this, including the tax collectors, acknowledged the justice of God, because they had been baptized with John’s baptism. But by refusing to be baptized by him, the Pharisees and the lawyers rejected God’s purpose for themselves” (vv. 29-30). Jesus speaks with regret about the rejection of John’s message, and the rejection of his own. He taunts “this generation” for not joining the game:

            We played the flute for you, and you did not dance;

               we wailed, and you did not weep. (Lk. 7:32; Mt. 11:17 with “mourn” for “weep”)

Jesus had a sense of humor, even when dealing with serious issues. Whether the message was musical and joyful, or the wailing of the professional mourner, there was no response, not to the austere John the Baptist, “eating no bread and drinking no wine” (v. 33a; cf. Mt. 11:18), nor to Jesus, “the Son of Man” who “has come eating and drinking” (v. 34a; cf. Mt. 11:19a). They say John “has a demon” (v. 33b; cf. Mt. 11:18b) and Jesus is “a glutton and a drunkard, a friend of tax collectors and sinners!” (v. 34; cf. Mt. 11:10b). The reference to “wisdom” and “her children” in verse 35 (cf. Mt. 11:19c, ‘vindicated by her deeds’) compares Jesus’ teaching and the earlier preaching of John to the teaching of Hebrew sages.

            The fear of the LORD is the beginning of knowledge;

               fools despise wisdom and instruction. (Prov. 1:7)

Do we hear and heed Jesus any better than they? “Nevertheless / Yet wisdom is vindicated by all her children / by her deeds” (Lk. 7:35; Mt. 11:19c). Jesus had a sense of humor, even when dealing with serious issues. If our trust and commitment are with him, perhaps we can avoid taking ourselves too seriously, recognizing that “it is God who is at work in you, enabling you both to will and to work for his good pleasure” (Phil. 2:13).

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net