Chapter Three

1–3. The blessedness of the righteous after death. 4–6. Hope for immortality serves as a source of consolation for them in the sufferings of earthly life. 7–9. Another hope of true pious Israelites: that even here on earth they will triumph and rule over the nations. 10–19. The fate of the wicked is completely opposite: their hopes for happiness in earthly life are vain.

Wisdom 3:1. But the souls of the righteous are in the hand of God, and no torment will touch them. 1–3. A depiction of the fate of the pious after death in contrast to the idea about the ruin of the wicked expressed above (chapter II, verse 24). 1. “The souls of the righteous are in the hand of God.” The reference is to the souls of dead righteous ones, which is clear from the contrast of their fate with that of the wicked. The wicked “experience death”; the souls of the righteous “are in the hand of God”, that is, they enjoy special favor and divine protection (see Wis 7:16 verse, Isa 31:6; Luke 23:46). “No torment will touch them” — refers to torments after death (cf. Luke 16:23).

Wisdom 3:2. In the sight of the foolish they appeared to be dead, and their departure was counted destruction, Wisdom 3:3. and our parting from them seemed annihilation; but they are at peace. 2–3. In the opinion of the foolish, the death of the righteous was considered annihilation; in reality, it is only a transition to higher, blessed life. “The foolish” — the same people mentioned earlier (Wis 1:3 verse); “their departure,” that is, their death: see Luke 9:31; 2 Pet 1:9. After death the righteous “are at peace.” Being at peace means first of all a state free from earthly sorrow, see Heb 3:11; Rev 14:13; and then on the positive side—blessedness in God.

Wisdom 3:4. Although in the sight of men they are punished, yet their hope is full of immortality. 4–9. As with death, so earthly sufferings of the righteous are usually considered by the wicked as divine punishments falling upon them (verse 4), whereas they (the sufferings) have completely different purposes (verses 5–6): although the righteous themselves perish on earth, their deeds serve to their triumph and glorification (verses 7–9). 4. The connection of verse 4 with the preceding through “for” is somewhat difficult. One might think that, in establishing this causal connection, the writer wanted to express the idea that the peace of the righteous, which he spoke of as a blessed state after death (verse 3), begins already here on earth; for despite all sufferings the righteous have firm hope in future blessedness and find comfort in this. “They (the righteous) are punished in the sight of men,” that is, they endure hardships and misfortunes, which are considered as divine punishment. Such meaning follows from the use of this verb (“are punished”) in the writer of the Book of Wisdom: Wis 11:5, and from the connection of this passage with the following verses 5 and 6. The people in whose sight the righteous are punished are above all the wicked, who according to the writer’s characterization do not believe in any retribution and concerning sufferings as divine punishment could only speak ironically from their point of view. The writer here clearly expresses not their view, but the common Hebrew understanding of divine retribution. “Their hope is full of immortality.” This expression, by analogy with similar ones (Heb 6:11), means firm, certain hope. The object of hope is immortality.

Wisdom 3:5. Though lightly punished, they shall be greatly blessed, because God tested them and found them worthy of Himself. 5. What people usually consider punishment in God’s hand is only a means of education, raising man to a higher degree of moral perfection (Wis 11:5-6; Heb 12:5-11). The expression: “though lightly punished, they shall be greatly blessed” in connection with the preceding gives the idea of the brief duration of earthly sufferings and the eternal blessedness of the righteous after death (cf. 2 Macc 7:36; 1 Pet 1:6). But besides indicating time, we must see here an indication of degree. In this respect earthly sufferings, however great they may be, cannot be compared with future heavenly blessedness, which infinitely exceeds them (cf. Rom 8:18; 2 Cor 4:17). However, many interpreters understand the expression “greatly blessed” not as blessedness after death, but as a happy period of earthly life for the righteous. “God tested them,” an expression very often found in the Bible for the idea that in various ways, mainly through misfortune and suffering, God tests the obedience and faith of men (Gen 22:1; Deut 13:4; Judg 2:22; Ps 65:10). “Found them worthy of Himself,” that is, worthy of communion with God in the life beyond, or generally worthy of His blessing.

Wisdom 3:6. He tested them like gold in the furnace and accepted them as a perfect sacrifice. 6. The thought about the sufferings sent to the righteous and their consequences is expressed in two common images. According to the first image, moral trials and the purification of man are compared with the purification and testing of metals. This is a very common image in the Bible (see Ps 65:10; Job 23:10; Prov 17:3; Sir 3:5; Isa 48:10; Zech 13:9; Mal 3:3; 1 Pet 1:7 and others). In the second half of the verse, the good disposition of soul shown by the righteous in trials is compared with a perfect sacrifice pleasing to God (cf. Rom 7:1; 1 Pet 2:5).

Wisdom 3:7. At the time of visitation they will shine forth, and run about like sparks through stubble. Wisdom 3:8. They will govern nations and rule over peoples, and the Lord will reign over them forever. 7–8. In explaining this passage, exegetes put forth three main views. Some see here the idea generally about a glorious time that will come for pious Israelites in this life without any indication of messianic-eschatological hopes; others see a blessed state of the righteous after death in heaven, after the Last Judgment; and still others see here expressed the view of an expected near universal judgment, resurrection of the dead, and the revelation of the messianic kingdom on earth. Let us consider which of these views is better justified by the text. “At the time of visitation they will shine forth.” The expression “time of visitation” is itself indefinite and can be applied to all three mentioned explanations. “They will shine forth” — defenders of the third view use this as their main argument: they see in it an indication of bright ethereal bodies in which the souls of the righteous will rise to participate in the earthly messianic kingdom. But first, this expression is so indefinite that one cannot conclude from it whether the writer of the Book of Wisdom shared the belief in the resurrection of the body, and whether he even associated any sensible form whatsoever with this expression in which souls would rise. Second, if according to the Book of Wisdom the souls of dead righteous ones ascend to God in heaven, then from there, one must assume, they must return again to earth to be clothed in new bodies and participate in the messianic kingdom. Such a view of the fate of souls after death differs greatly from the common Jewish teaching about resurrection and the messianic universal judgment and has no parallel in the Bible. For according to common Jewish eschatology, the souls of both good and evil remain in Sheol after death and ascend from there at the general resurrection for judgment. Finally, third, the expression “like sparks running through stubble” is undoubtedly figurative; therefore “shine forth” should also be understood as a figure which is used in other places of Scripture (Prov 4:18; Dan 12:3, Matt 13:43) and means only that the righteous will experience joy, blessedness, happiness. Thus the third of the mentioned interpretations, as insufficiently grounded, falls away; let us turn to the first two. One cannot accept the 2nd view either—that here is spoken of the blessed state of the righteous after death at the moment of this present earthly life, not future heavenly life. The figurative expression “Like sparks running through stubble” indicates it. Comparing this image with similar biblical images (see Zech 12:6; Mal 4:1-3), we establish that unmistakable meaning: the righteous, that is, pious Israelites, will participate in the punishment of their enemies; they will be to them as a spark to straw. This punishment will undoubtedly take place in this present life, not beyond the grave, for the thought of the punishment of the wicked through the good in the future life has no parallel in the Bible and is foreign to it. According to the biblical view, the punishment of the wicked through the righteous will occur here on earth in messianic times. Thus verse 7 contains the idea of the arrival of the main time of happiness for pious Israelites in this earthly life, and in connection with this passage and the verses following, we must see in it the expression of messianic hope in the most general form accessible to that time. 8. The tribes and peoples spoken of here are the gentiles. But the Jewish people as a whole will not participate in this judgment and rule over the peoples; only those who remained faithful to God will participate, while apostates “will bear punishment” (verse 10), for only wisdom and piety lead to dominion (Sir 4:15). We find here, thus, a certain messianic hope about the restoration and eternal existence afterward of the true theocracy, which will replace the rule of the heathen power that oppressed the Jews (see Dan 7:18; Ps 149:4-9; 1 Cor 6:2).

Wisdom 3:9. Those who trust in Him will understand truth, and the faithful will abide with Him in love; because grace and mercy are upon His holy ones, and His care for those He has chosen. 9. “Those who trust in Him will understand truth.” In these words exegetes often try to find the Platonic thought that the souls of the righteous and wise after death, freed from earthly imperfections, go to God and in communion with Him attain the highest knowledge and truth (Phaedo, 81). Although this view is not alien to the Book of Wisdom of Solomon (see Wis 5:15), in this case this thought is not expressed here, as is evident from the fact that the discourse is not about the time after death, but about the present life here on earth when the deeds of the righteous will be manifested. Therefore, the truth which the righteous will understand must not be understood in a general sense, but in a special one: the righteous will learn the truth that lies in God’s relationships with His worshippers; this will be knowledge of the divine plan by which He governs the holy ones (cf. Wis 2:22). “The faithful will abide with Him in love.” Love without further definitions always means a property of the subject (and not love as a divine principle), therefore here is spoken of man’s love for God, not of man’s abiding in God’s love.

Wisdom 3:10. But the wicked shall receive a punishment suited to their thoughts, since they neglected righteousness and forsook the Lord. 10. “The wicked will bear punishment as they reasoned,” which is the natural fruit of their disposition and convictions. The writer spoke in detail about these reasonings of the wicked above (Wis 2:2; cf. verses 1–3). “Neglected righteousness” — the thought should be understood as the same in Wis 2:10 verse.

Wisdom 3:11. For whoever rejects wisdom and instruction is miserable. Their hope is vain, their labors are unprofitable, and their works are worthless. 11. Verse shows the inner reason why the wicked is miserable: “for he rejects wisdom,” that is, does not harmonize his disposition and deeds with the demands of divine righteousness (see Wis 1:5). The misery of the wicked is in the fact that “their hope is vain,” that is, empty, hollow, in contrast to the hope of the righteous, which is “full of immortality” (Wis 3:4). In such a case the writer makes here a profound contrast. According to another explanation, the misery of the wicked is that their expectations of earthly goods of various kinds and success in their undertakings do not come to pass. Such explanation accords well with the further words of the verse: “their labors are fruitless and their deeds are worthless.”

Wisdom 3:12. Their wives are foolish, and their children are wicked; their whole race is accursed. From verse 12 to verse 15 of chapter IV begins a special section in which is discussed the significance of childlessness and early death of the righteous and the many children and long life of the wicked. According to the view prevailing among the Hebrews, numerous offspring (Exod 23:26; Deut 7:14; 1 Sam 2:5; Ps 112:9; Prov 17:6) and a long life (Exod 20:12; Prov 3:1-2) were considered a sign of divine favor and reward for virtue; on the contrary, barrenness was shame and misfortune (Luke 1:24-25). The opponents of the writer—Jews emancipated from their ancestral faith—mocked this faith of their pious compatriots and pointed to experience, which indicated the exact opposite. Pseudo-Solomon brings his objections, first, concerning the childlessness of the pious: verses 12–4:6; second, concerning their early death, 4:7–15. In verse 12 he says that numerous offspring of the wicked is not itself a good. It is rather an evil, for through multiplication, the wickedness of individuals spreads to entire families, to a whole race. The discourse here is not about the transmission of sin by heredity, but about the spread of evil by example and bad influence.

Wisdom 3:13. Blessed is the barren woman who is undefiled, who has not known a sinful bed; she shall bear fruit when the souls are judged. 13 and 14 are opposing statements to verse 12. 13. “Blessed is the barren woman who is undefiled.” These words are similar to verse 54 of Isaiah the prophet (Isa 54:1), where by “barren” is understood the people of Israel, and with Luke 23:29. “Barren” means here a woman who is married and has no children, not a virgin; such is the use of this word in the Bible: (Gen 11:30; Exod 23:26; Judg 13:2; 1 Sam 2:5; Luke 1:7). Therefore, one cannot see in this passage a negative attitude of the writer to marriage. —“Undefiled,” therefore, can mean only unstained by sinful cohabitation; the following words: “who has not known a sinful bed” more clearly express this thought. This barren woman will receive “at the judgment of holy souls,” that is, in the future life (see Wis 4:2), “spiritual fruit” (see Jas 3:18). Such meaning is established on the basis of the parallel with this passage in the second half of verse 14.

Wisdom 3:14. Blessed too is the eunuch who has committed no lawless deed with his hand and has not thought anything evil against the Lord; for a special grace of faith will be given to him, and a most pleasing lot in the temple of the Lord. 14. “Happy is the eunuch…” According to Matt 19:12, the word “eunuch” is used in three senses: 1) means one who by nature is deprived of the ability to bear children, 2) one deprived of this by force of men, and 3) one who of his own will renounces married life. Those exegetes who see in this passage praise of celibacy take the third of the indicated meanings of “eunuch,” but this is contradicted by the context of the discourse. In the preceding verse the discourse was about a married woman, but childless; therefore here too “eunuch” should be taken in the first sense. However, not every eunuch by nature is blessed by the writer, but only one who has neither by deed nor by thought offended against God and the law: “who has not defiled his hands by crime and has not devised wicked things against the Lord.” Such a one “will be shown special favor and a most desirable heritage in the Lord’s temple.” Presence in the temple for a true Israelite was the highest happiness, for here he felt the nearness of God. Yet according to the law of Moses a eunuch was excluded from this. (Deut 23). The writer of the book says that in messianic times there will be no such exclusion based on external signs.

Wisdom 3:15. The fruit of good works is glorious, and the root of understanding does not fail. 15. This verse briefly conveys the meaning of the two preceding verses, adding the thought that the reward for wisdom and piety is eternal. The writer’s purpose is to console the childless pious Israelites; he tells them that they too will have their “fruit” and their “offspring” (root), only more perfect and lasting (“does not fail”) than the corrupted and perishing offspring of the wicked. Thus this verse forms a profound contrast to verse 16. The word “root” (in a figurative sense) is used in the Bible to denote offspring (Sir 48:25), and 2) then in an abstract sense for everything that gives substance and nourishment to the origin and development of something; hence “root of immortality” (Wis 15:3), “the root of all evil is love of money” (1 Tim 6:10), “root of bitterness” (Heb 12:15). From these two meanings, following the context, we must take the first. “Root of wisdom” in the writer means not that which nourishes wisdom, but that which is its fruit, as it were a kind of “offspring.” Wisdom here is correct understanding of the divine will and unwavering adherence to it.

Wisdom 3:16. But the children of adulterers will not come to maturity, and the offspring of an unlawful bed will disappear. Verses 16–19 form a contrast to verses 13–15: to the lasting blessedness of childless righteous ones is opposed the unreliable happiness of the wicked even with the possession of offspring. The happiness of the wicked in possessing numerous sensual offspring proves to be illusory for two reasons. 1) If their children reach old age, it will be shameful (verse 17); 2) if they die early, then without hope for the blessedness of immortal life (verses 18–19). 16. “The children of adulterers…” Bearing in mind the Old Testament manner of expression, by which the relations of Israel and God were represented under the image of marriage (Hos 2:4; Jer 2:2) and falling away from God in idolatry was called adultery, in this passage by “adulterers” are understood generally those who turn away from God among the Jews. But in view of the writer’s contrast of this passage with verse 13 (where the discourse is about marital relations in the strict sense) and verse 6 of chapter IV, this passage should be understood in the narrow specific sense. The writer wanted to say in this case that the numerous offspring of the wicked is partly a consequence of their corruption and in no case can serve as a sign of God’s blessing. “...will not come to maturity,” that is, will not reach the moral perfection esteemed by men (verse 17); and “will disappear,” not simply die, but with death lose hope for immortality in blessed communion with God (verse 19, cf. Bar 3:19). Thus verse 16 briefly expresses the thought which is unfolded in verses 17 and 18 from the two indicated sides.

Wisdom 3:17. If they live long, they will be held of no account, and finally their old age will be without honor; Wisdom 3:18. and if they die quickly, they will have no hope nor comfort in the day of judgment; Wisdom 3:19. for the end of the unrighteous generation is terrible.