The next development of the doctrine of Wisdom is found in the book of Jesus son of Sirach, written around 180 BC. Its Greek translation was made during the 38th year of King Euergetes’ rule, likely Ptolemy VII Euergetes (170-116 BC). Unlike Ecclesiastes, Job, and Baruch 3-4, this book doesn’t pose sharp questions. The author, a Jerusalem bourgeois, aimed to account for the theological heritage of the hakamim, offering an interpretation influenced by his scribe expertise and knowledge of the Scriptures. The book elucidates the hakamim’s experience, placing it among the significant works of Israeli hakamim.
Sirach addresses retribution, aware of the contradictions pondered in Job and Ecclesiastes, attributing them partly to the shared responsibility for sin (3:11; 41:8; 23:34-35). He believes that one cannot judge happiness before death (11:26) and cautions against hasty judgments on God’s works, as apparent evil may later reveal itself as good Providence. Despite explanations, Sirach admits that the secret remains, urging humble acceptance like Job.
Beyond retribution, Sirach reflects on history, using past and contemporary events to discern divine governance laws, embedding history into the doctrine of Wisdom. Notably, Sirach is the first to question evil’s metaphysical nature, linking death’s existence with sin (25:27; 40:8-10; 41:3-4).
Regarding Wisdom itself, Sirach insists on its inaccessibility through human means alone, noting God has distributed it among all but bestowed it specifically on those who love Him (1:9-10). Echoing Proverbs, he views Wisdom as a divine gift and ties it to the fear of Yahweh and the Torah, finding expression in Mosaic commandment fulfillment (24:25 ff.). He aligns with Deuteronomy 4:6-8 on Israel’s wisdom-glory due to law fulfillment. Sirach celebrates temple sacrifices, taxes, purifications, and worship, emphasizing Wisdom as Israel’s special privilege.
Sirach also highlights the fruits of following Wisdom: happiness, health, long life, peaceful death, strength, and God’s blessing. Notably, he equates the gift of Wisdom with knowledge, suggesting an advanced step in teaching Wisdom, hinting at integrating secular culture with ecclesiastical insights.
Sirach’s image of Divine Wisdom is found in chapters 1 and 24, presenting Wisdom as God’s creation, originating from Him but created prior to all (1:4). The language suggests a figurative portrayal of Wisdom’s origin, emphasizing its role in the world over pure ontology. Sirach describes Wisdom as incomparable, unknowable, and possibly participatory in creation, but lacking direct indications. Wisdom, after encircling nations, found rest in Jerusalem, depicted as flourishing like temple service incense, intimately linked to Israel, God’s elect.
Like Proverbs, Sirach personifies Wisdom, but he does not suggest it as a separate divine entity. Wisdom represents God’s providential actions, instructing humans through the chosen Israel.
The teaching of Wisdom reaches its Old Testament culmination in the book of Wisdom of Solomon, dated to the 1st century BC. Despite its non-canonical status, the book is cherished among Christians for its teachings, including the doctrine of immortality for the righteous, a resolution to retribution issues. Unlike before, the premature death of the righteous, explained by Providence, leads them to live with God.
The book of Wisdom deepens the theme of Providence, depicting Wisdom’s actions in Israel’s history, particularly the patriarchal era and Exodus, illustrating divine justice, mercy, and wisdom, while showcasing a surprising universalism. This universalism acknowledges pagans receiving Wisdom’s gifts and incorporates Hellenistic scientific disciplines, marking a significant expansion in understanding. The author differentiates revelation from human knowledge, emphasizing Wisdom’s role in guiding minds to truth.
The book defines Wisdom as the source of all good things, granting immortality, and a divine gift independent of human merit. Wisdom’s participation in creation is acknowledged, with God continuously caring for His works. Wisdom is the agent of Providence, guiding patriarchs and prophets, making them friends of God.
The text describes Wisdom with detailed attributes, presenting it as a spirit, an artist of all, reflecting God’s glory, sharing His throne, participating in creation. Despite the detailed hypostatic depiction, Wisdom remains a personification of divine action, not a separate divine being, correlating with traditional divine actions’ personifications.
Wisdom in the Old Testament connects closely to Providence, evolving from secular to theological. Post-Exilic sages contemplated divine governance laws, creating the theme of Divine Wisdom. The content expanded from retribution to encompass divine plans for creation and history. Sirach tied Wisdom to law observance and Israel’s sacred history, paralleling the She
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