The Book of Wisdom is another unique book. It falls within the same genre of wisdom literature as the book of Proverbs and Ecclesiastes which we have previously discussed. However, it is historically different. It is in many ways a distinctly Hellenistic (Greek) Jewish work. In order to understand its history, one must recall that the Greek King and commander Alexander the Great conquered the known world. In so doing, he spread Greek culture throughout all the ancient world. Upon his death in 323 B.C., his kingdom split into three smaller kingdoms. Ptolemy reigned in Egypt and Seleucus established the kingdom of Babylon. Both of these kingdoms had a significant influence in the history of Israel with Babylon eventually conquering Israel and forcing Hellenization and exile. 

The Hellenistic influence on the Book of Wisdom has been a source of controversy. Wisdom is part of what is sometimes referred to as the Deuterocanonical books, meaning “second list”. The Deuterocanonical books are seven Old Testament books which are included in the Catholic canon but have been rejected from the Protestant canon. While we cannot discuss the full evidence regarding the controversy, the heart of the matter is that due to the disruption caused by Alexander and the eventual Hellenization of the ancient world, there were two versions of the Jewish canon (Old Testament) in common use.  The seven deuterocanonical books were included in the Septuagint or Greek version of the Old Testament but not in the older Palestinian version. 

The Catholic church adopted the Septuagint version of the Jewish canon as there was a clear line of tradition that these books were accepted by the early Christians. Moreover, Jesus, Himself, repeatedly quotes from the Septuagint. It is also noteworthy that several themes such as the fact that all suffering and misfortune are not the result of personal sin are introduced by the Book of Wisdom.  

For example, the episode of the man born blind in John 9 and the explanation of those killed by the tower in Luke 13 underscore teaching from the book of Wisdom,

“As he passed by he saw a man blind from birth.

His disciples asked him, “Rabbi, who sinned, this man or his parents, that he was born blind?”

Jesus answered, “Neither he nor his parents sinned; it is so that the works of God might be made visible through him.”

(John 9:1-3)

“At that time some people who were present there told him about the Galileans whose blood Pilate had mingled with the blood of their sacrifices.

He said to them in reply, “Do you think that because these Galileans suffered in this way they were greater sinners than all other Galileans?

By no means! But I tell you, if you do not repent, you will all perish as they did!

Or those eighteen people who were killed when the tower at Siloam fell on them—do you think they were more guilty than everyone else who lived in Jerusalem?

By no means! But I tell you, if you do not repent, you will all perish as they did!””

(Luke 13: 1-5)

These episodes directly refute the common ancient Jewish notion that all misfortune is the result of personal sin. They also echo teachings of the Book of Wisdom which challenge this notion.  

“For if to others, indeed, they seem punished, yet is their hope full of immortality;

Chastised a little, they shall be greatly blessed, because God tried them and found them worthy of himself.”

(Wisdom 2: 4-5)

Three Parts of the Book of Wisdom

The Book of Wisdom can be broken into three parts. Each with a different theme. Part 1 (Wisdom 1:1-6:21) deals largely with the reward of justice. Like other wisdom literature, this section contrasts righteousness and wickedness. However, as mentioned above, it is somewhat unique in its presentation of suffering as a trial coming from the hand of God. 

Part 2 (Wisdom 6:22-11:1) presents Wisdom personified. A useful technique in reading this section may be to replace the title “Wisdom” with name of Jesus. In this manner, we harken to the words of St. Paul who references Christ as wisdom. 

“Christ the power of God and the wisdom of God.”

(1 Corinthians 1: 24)

Part 3 (Wisdom 11:2-19:22) shifts the focus to the praise of God’s action in the history of Israel. Specifically, it harkens back to lessons learned during the Exodus. This is perhaps especially relevant in light of the coercive forces of Hellenism on the Jewish people. Thus, this section reminds them both of God’s mercy and renews the condemnation of idolatry reminding the reader of their folly in Egypt.