This purpose is developed in three sections, the con- tents of which are as follows :
1. The First Section (i, 1-vi, 21), which contains the real problem of the book, opens with an admonition to the magnates of the earth to follow the paths of right- eousness, since God only reveals himself to and abides with those who are of an upright heart (i, 1-6), and duly registers the deeds of the wicked, which he will most assuredly bring before the bar of a future judg- ment (ver. 7-16). For although the wicked deny the immortality of the soul (ii, 1-6), indulge in the pleasure* of this world (ver. 7-9), and persecute the righteous, de- fying (iod to defend them (ver. 10-24) ; and though the case of the godly seems almost forlorn, yet God exercises a special care over his people, whom he allows to be chastised in order to purify them (iii, 1-7), and has des- tined his saints to judge the nations of the earth, and to abide forever with their Lord (ver. 8, 9) ; while he has laid up condign punishment for the wicked (ver. 10-18). The wicked who have large families are therefore not to be envied, for their children only perpetuate their wickedness (iv, 1-7) ; while the righteous who are sud- denl\- overtaken by death are not to be deplored, since honorable age is not to be measured by length of years, but by holiness of conduct, and since they are some- times suddenly taken away to escape the snares of the wicked; thus showing that God's mercy is with his saints even in their untimely death, because they, hav- ing been perfected in their youth, though dead, speak condemnation to the wicked, who shall at last, in the great day of retribution, be constrained to confess it (ver. 8-20). For then the righteous shall triumph, and the wicked who shall witness it will confess with anguish of soul that they have acted foolishly and wickedly, and that those whom they have derided and persecuted in this life are really the children of God, enjoy a glorious immortality, and deal out terrible punishments on the ungodly (v, 1-23). Having shown that this is the doom of the wicked, Solomon reiterates in more earnest tones the warning to the magnates of the earth with which this section commences, .seeing that the righteous Judge who invested them with the powers they possess will soon call them to the bar of his judgment, where there is no respect of persons (vi, 1-8) ; and tells them that the most effectual way to obey this warning is to learn divine wisdom, who is always ready to be found of those that seek her (ver. 9-14), who alone is the safest guide in this world, and leads to a imion with the Cre- ator in the world to come (ver. 15-21).
2. The Second Section (vi, 22-ix, 18) describes the nature of this wisdom, the blessings she secures, and the manner in which she is to be obtained, by the experi- ence of Solomon, who recounts it himself in the first person. lie tells us that, though an exalted monarch, he realized his mortality, and therefore prayed for wisdom (vi, 22-vii, 7). With this precious gift, which he preferred above thrones, riches, health, and beauty, come all other earthly blessings of which she is the mother (ver. 8-12). Through her he became the friend
WISDOM OF SOLOMON
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WISDOM OF SOLOMON
of God, whose she is, and who bestows her as a gift (ver. 13-lti"). By her aid he fathomed the mysteries of the changing seasons, of the heavenly bodies, and of the animal and vegetable kingdoms, as she herself is the maker of all things, and pervades all creation. She alone unites us to God with ties of friendship, and no vice can prevail against her (ver. 17-30). She, too, con- fers all earthly blessings, all intellectual and moral pow- ers, as well as the ability to govern nations, and she can only be obtained from (Jod in answer to jjrayer (viii, 1-21). Solomon tlion recites the prayer in answer to which he received this divine gift (ix, 1-18).
3. The Third Sec/ion (x, 1-xix, 22) describes the blessings which wisdom secured to the people of God, and the sore calamities which befell the ungodly who rejected her teaching, from the liistory of mankind, be- ginning with Adam and ending witli the conquest of the Promised Land. Thus it shows how wisdom guided and protected tlie pious from Adam to Moses (x, 1-xi, 4) ; how the wicked who despised her counsels and af- flicted the righteous were punished, as seen in the case of the Egyptians (xi, 5-xii, l)and the Canaanites (xii, 2-27). As the chief sin of the Canaanites was idolatry, Solomon takes occasion to describe the origin, folly, and abominations of idolatry (xiii, 1-xv, 19), and then re- turns to describe the plagues of Egypt, wliich consti- tute an essential part of the history in question, thus showing the awful doom of the wicked and the great deliverance of the righteous (xvi, 1-xix, 22),
III. (Jui/tf and Integriti/. — From the above analysis of its contents, it will be seen that the book forms a complete and harmonious whole; the grand problem discussed in the first section being illustrated in the sec- ond section by the experience of Solomon, and in the third section by the experience of God's people, detailed in chronological order. Indeed, the unity and integrity of the book were never questioned till the middle of the last century, when Houbigant {Prolet/omena in Not. Crit. in Onines V. T. Libras, i, p. ccxvi, ccxxi) maintain- ed that it consists of two parts, the first (ch. i-ix) being written by Solomon in Hebrew, and the second (ch. x- xix) being most probably an addition of the (ireek trans- lator of the first part. Eichhorn submits {Einlei/unr/ in d. Apokryph. p. 143 sq.) that the two parts, which belong to different authors, are i-xi, 1 and xi, 2-xix ; or, if pro- ceeding from the same author, that he must have writ- ten the second part in his younger years, before he di- vested himself of his national prejudices, and before his notions were enlarged by Greek philosopliy. Bret- schneider, again (/>e Libri Sap. Parte Priore), will have it that it consists of four different documents, the first of which (i, 1-vi, 8) is a fragment of a larger work orig- inally written in Hebrew by a Palestinian .Jew connect- ed with the court of Antiochus Epiphanes; the second (vi, 9-x ) was written in Greek at the time of Christ, by an Alexandrian Jew, who put sentiments of Greek philosophy into the mouth of Solomon in order to vin- dicate for the Jews the honor of having possessed all philosophic systems and sciences prior to every one else. The third (ch.xii-xix) was also written, at the time of Christ, by a common Jew, who possessed the crudest notions; while the fourth piece (xi, 1-26) was added by the compiler of the book to connect the second and third parts. These must suffice as specimens of the opinions entertained by some respecting the unity of this book. They are most ably and elaborately refuted by (irimm {Comment, p. 9-15).