III. The Wisdom of Solomon—Strange Combination of Glaring Contradictions

Another pseudepigraph in the Apocrypha, The Wisdom of Solomon, presents a confusing picture because of certain glaring contradictions. The opening chapters are clearly Greek in thought and theology rather than Jewish. This section discusses the different destinies awaiting the righteous and the wicked—the righteous to be rewarded with blessed immortality, while the ungodly will certainly be punished. But the earlier individual immortality is later shaded with national immortality.CFF1 675.1

The dating is frequently placed, as by Charles, between 50 and 30 B.C. for the first part of the book and 30 B.C. to A.D. 10 for the second part. ^{2323) Ibid., vol. 1, p. 521.} As part of the Apocrypha it exerted considerable influence on Christian thought, for it was a rather brilliant production, esteemed because of the splendor of its diction.CFF1 675.2

The writer was obviously an Alexandrian Pharisee, fully acquainted with Greek literature and philosophy, and profoundly influenced thereby. He discounts the Epicurean position of some who held that after this life “none was ever known that returned from Hades” (2:1). ^{2424) Ibid., p. 537.} But glaring inconsistencies and contradictions appear in the treatise. For example, the writer says, “I myself also am mortal, like to all” (7:1); ^{2525) Ibid., p. 545.} yet the death of the righteous is asserted to be followed by immediate immortality.CFF1 675.3

Again, in death the righteous “shall be at rest” (4:7); ^{2626) Ibid., p. 540.} or, “we shall be as though we had never been” (2:2). ^{2727) Ibid., p. 537.} And yet at the same time the righteous dead are allegedly keenly alive. But of that, more later. So in theology the writer (or writers) is boldly Alexandrian; or more accurately, he exhibits a conflicting blend of Pharisaic Judaism and Greek philosophy.CFF1 675.4

1. CURIOUS ADMIXTURE OF TRUTH AND ERROR

The Wisdom of Solomon presents a strange mixture of truth and error. It distinctly declares that “immortality” belongs to the good, while “destruction,” its opposite, is the destiny of the wicked. This seems the more surprising in the light of the preponderant Alexandrian emphasis of the book. Yet, despite the Greek Innate-Immortality aspect, it seeks to combine with it bodily resurrection and aspects of Conditionalism. Note these wholesome words:CFF1 676.1

“Court not death in the error of your life; neither draw upon yourselves destruction by the works of your hands: because God made not death; neither delighteth he when the living perish: for he created all things that they might have being: and the products of the world are healthsome, and there is no poison of destruction in them: nor hath Hades royal dominion upon earth; for righteousness is immortal, (but the gain of unrighteousness is death)” (1:12-15). ^{2828) Ibid., p. 536.}CFF1 676.2

2. IMMORTALITY IS FOR THE RIGHTEOUS ONLY

The Epicurean concept of pleasure in life and extinction at death is noted as seeking to disprove the fallacy of the contrary view. Yet Wisdom says:CFF1 676.3

“... God created man for incorruption, and made him an image of his own proper being; but by the envy of the devil death entered into the world, and they that belong to his realm experience it. But the souls of the righteous are in the hand of God, and no torment shall touch them” (2:23-3:1). ^{2929) Ibid., p. 538.}CFF1 676.4

The concept of restorationism is, however, to be found. Thus:CFF1 676.5

“In the eyes of fools they seemed to die; and their departure was accounted to be their hurt, and their going from us to be their ruin: but they are in peace. For though in the sight of men they be punished, their hope is full of immortality; and having borne a little chastening, they shall receive great good; because God tested them, and found them worthy of himself. As gold in the furnace he proved them, and as a whole burnt offering he accepted them. And in the time of their visitation they shall shine forth” (3:2-7). ^{3030 Ibid., p. 539.}CFF1 676.6

3. “TRANSLATION” OF SOME IS ALLUDED TO

Allusion is made to the translation of some (like Enoch) who are “caught away,” and “hastened ... out” of the “wickedness of earth” (4:7-14). ^{3131) Ibid., pp. 540 541.}CFF1 677.1

4. DESTRUCTION OF WICKED IS UTTER END

The “destruction” of the wicked is repeatedly mentioned. For example:CFF1 677.2

“Because he shall dash them speechless to the ground, and shall shake them from the foundations, and they shall lie utterly waste, and be in anguish, and their memory shall perish” (4:19). ^{3232) Ibid., pp. 541, 542. See also x. 3, 6 (“perished,” “perishing”); 11:19 (“consume,” “destroy”); 12:12, 14 (“destruction,” “punished”), on pp. 551, 553, 555.}CFF1 677.3

They are “utterly consumed” (5:13); ^{3333) Ibid., p. 542.} the “hope of the ungodly is like chaff carried off by the wind”; “like smoke which is scattered by the wind, and passeth away as the remembrance of a guest that tarrieth but a day” (5:14). ^{3434) Ibid., p. 543.}CFF1 677.4

5. IMMORTALITY IS FRUIT OF RIGHTEOUSNESS AND OBEDIENCE

In contrast he says of the righteous: “But the righteous live for ever, and in the Lord is their reward, and the care for them with the Most High” (5:15). ^{3535) Ibid.}CFF1 677.5

And the part played by obedience to God’s law is this:CFF1 677.6

“To give heed to her [wisdom’s] laws is the assurance of incorruption; and incorruption bringeth near unto God” (6:18, 19). ^{3636) Ibid., p. 545. A footnote 366:18, 19) reads, “The keeping of her laws is immortality; immortality bringeth near to God.”}CFF1 677.7

“For to know thee is perfect righteousness, yea, to know thy dominion is the root of immortality” (15:3). ^{3737) Ibid., p. 559.}CFF1 677.8

It will be observed that the “immortality” here spoken of is equivalent to living forevermore, and is expressly confined to the righteous. That, of course, is the Conditionalist position. And the utter destruction of the wicked, as primarily noted, indicates their entire end—likewise Conditionalist.CFF1 677.9