THE BOOK OF WISDOM
INTRODUCTION
This book is so called, because it treats of the excellence of Wisdom, the means to obtain it, and the happy fruits it produces. It is written in the person of Solomon, and contains his sentiments. But it is uncertain who was the writer. It abounds with instructions and exhortations to kings and magistrates to administer justice in the commonwealth, teaching all kinds of virtues under the general names of justice and wisdom. It contains also many prophecies of Christ’s coming, passion, resurrection, and other Christian mysteries. The whole may be divided into three parts: [1.] In the six first chapters, the author admonishes all superiors to love and exercise justice and wisdom. [2.] In the next three, he teacheth that wisdom proceedeth only from God, and is procured by prayer, and a good life. [3.] In the other ten chapters, he sheweth the excellent effects, and utility of wisdom and justice. (Challoner) — Their authority is surely greater than that of the Jews, (Calmet) whom Protestants choose to follow. (Haydock) — Before they attack us, they must, however, answer this prescription. (Calmet) — St. Irenæus, Clement of Alexandria, Origen, St. Athanasius, &c., attribute this book to Solomon; and, though St. Jerome and St. Augustine call this in question, they maintain its divine authority. Sometimes the Fathers abstain from urging it against the Jews, because they[the Jews] reject it, for the same reason as our Saviour proved the immortality of the soul, against the Sadducees, from the books of Moses alone, though other texts might have been adduced. The Councils of Carthage, 419, Florence, Trent, &c., declare this book canonical, (Worthington) agreeably to the ancient Fathers. (St. Augustine, Præd. xiv., and City of God xvii. 20., &c.) — Philo (St. Jerome) the elder, (Worthington; Menochius) one of the Septuagint (Genebrard) might compile this work from the sentences of Solomon, preserved by tradition, as Sirach’s son did that of Ecclesiasticus; (Worthington) or it is styled “Solomon’s Wisdom,” (Septuagint; Haydock) on account of its resembling his works, in like manner as the Second of Kings is called Samuel’s, though he wrote none of that book. (Worthington) — Sixtus (Bib. viii. hær. ix.) and others, maintain, that this was written originally in Hebrew, and some think by Solomon; being translated by the Septuagint. But these go too far. (Calmet) — The nine first chapters seem, however, to be the production of Solomon, though the latter may have been added by the Greek translator, (Houbigant) who must, therefore, have been divinely inspired. (Haydock) — The sentiments are very grand, (Calmet) and contain a prediction of the sufferings of the just one, whence we may infer, that the name of the author was originally in the title, like that of all other prophets. The arguments which Calmet adduces, to prove that Solomon was not the author of the first part of this work, may easily be refuted. In the New Testament, that part is frequently quoted, whence we may gather, that it was allowed to be the work of Solomon. (Houbigant, præf. p. 176.) — Some style this work Panaretos, as being an exhortation to all virtues. (Calmet) — All the five sapiential books (Proverbs, &c.) are cited under the title of Wisdom in the mass-book. Superiors are here admonished to act with justice, and taught that wisdom is to be obtained by prayer, and by a good life, chap. ix. Its effect and utility (Worthington) form the subject of the latter part. See Apocrypha, vol. i. p. 597. (Haydock)
Chapter 1
Chapter 2
Chapter 3
Chapter 4
Chapter 5
Chapter 6
Chapter 7
Chapter 8
Chapter 9
Chapter 10
Chapter 11
Chapter 12
Chapter 13
Chapter 14
Chapter 15
Chapter 16
Chapter 17
Chapter 18
Chapter 19
Commentary of St Bonaventure
General division
Since, as already stated,[28] rulers and prelates, and consequently all people, are stimulated by this book to study and love wisdom, and since wisdom cannot be had[29] without observing justice, it says in chapter one, verse 4: Wisdom will not enter a malicious soul. Sirach 1:33 says: ‘If you desire wisdom, keep[30] justice’. So a Gloss[31] says that the book, firstly, in chapters one to five exhorts one to justice and, secondly, in chapters six to the end to wisdom.
Part I. Exhortation to justice
In the first part he points out three things according to the three parts of general justice.[32] Firstly, he deals with the justice of a person towards God in chapter one; secondly, of justice towards a neighbour in chapters two and three; thirdly, of justice to oneself in chapters four and five.
Firstly, on the triple justice towards God
In the first section he, firstly, stirs one to justice of the heart, secondly, of the mouth: The spirit of wisdom is benevolent, and will not acquit the evil speaker from his or her lips; and thirdly, of work: Seek not death in the error of your life.
Justice of the heart treated under three headings
Under the first heading he places an exhortation to the good of justice; secondly, the value to those who acquire it: For the Lord is found by those who tempt him not; thirdly, the harm to those who despise it: For perverse thoughts separate from God.
In the first section he encourages a right affection of heart: Love justice; in the second, right thinking: Think of the Lord in goodness; and in the third, a right intention: and seek the Lord in simplicity of heart.