Novum Testamentum X X X I I , 1 (1990)

W I S D O M IN M A T T H E W :
TRANSFORMATION OF A SYMBOL

by

CELIA DEUTSCH
New York, N.Y.

I. Introduction
A. Raising the Question
For decades scholars have observed that Matthew describes Jesus
as personified Wisdom. Weiss, Norden, Bultmann are numbered
among earlier observers of the phenomenon. 1 And more recently
we see the work of Robinson, Suggs, Burnett, and the present
author. 2 Most often these studies have focussed on a particular
passage. 3 Others have taken a broader perspective, examining all
the texts involved. 4 All note the similarities to various Jewish
Wisdom materials.
Why then is it of interest to re-examine the question? While the
Wisdom passages of Matthew and their relationship to biblical and
Jewish Wisdom materials have been discussed extensively, no one
has discussed the process by which Matthew took a symbol—i.e.,

1
J. Weiss, "Das Logion Mt 11, 25-30," in Neutestamentliche Studien: Georg
Heinrici zu seinem 70 Geburtstag (Leipzig, 1914), pp. 120-129; E. Norden, Agnostos
Theos: Untersuchungen zur Formengeschichte religiöser Reden (Leipzig and Berlin, 1913),
pp. 282-284; R. Bultmann, History of the Synoptic Tradition, trans, by J. Marsh
(New York, 1963), pp. 159f.
2
J . M . Robinson, "Jesus as Sophos and Sophia," in Aspects of Wisdom in
Judaism and Early Christianity, ed. by R.L. Wilken (CSJCA 1. Notre Dame, Ind.,
1975), pp. 1-16; M . J . Suggs, Wisdom, Christology and Law in Matthew's Gospel
(Cambridge, Mass., 1970); F. Burnett, The Testament of Jesus-Sophia; a Redaction
Critical Study of the Eschatological Discourse in Matthew (Washington, 1979); C M .
Deutsch, Hidden Wisdom and the Easy Yoke; Wisdom, Torah and Discipleship in Mt 11,
25-30 (JSNTSS 18. Sheffield, 1987).
3
On Matt 23:34-36, 37-39, cf. Burnett, op.cit. More often scholars have
worked with Matt 11:25-30; e.g., Deutsch, op.cit.; T. Arvedson, Das Mysterium
Christi: eine Studie zu Mt. 11.25-30 (Leipzig, 1937); H. D. Betz, "The Logion of
the Easy Yoke and of Rest (Mt. 11:28-30)," JBL 86 (1967), pp. 10-24.
4
F. Christ, Jesus-Sophia: die Sophia-Christologie hei den Synoptikern ( A T A N T 57.
Zürich, 1970); Suggs, Wisdom.
14 CELIA DEUTSCH

Lady Wisdom—and transformed it so that its referent became

Jesus. In other words, we need to address the questions: How and
why does Matthew portray Jesus as personified Wisdom? And what
is he saying about Jesus in doing this?

Β Procedure
Before going any further, we need to make clear a method of pro­
cedure. First, we shall make some preliminary remarks regarding
the nature of the document, the gospel of Matthew, and its author,
in order to situate later comments. Secondly, since this paper has
to do with "transformation of a symbol, " w e shall say a few words
about the nature of symbol. Thirdly, we shall discuss the per­
sonification of Wisdom in biblical and post-biblical Jewish
literature. Fourthly, we shall describe the ways in which Matthew
identifies Jesus with Wisdom and the meaning of his use of the sym­
bol of Wisdom for his understanding of who Jesus is and what he
does.

II. The Gospel of Matthew Preliminary Remarks

We base this work on the assumption that Matthew is a redactor.
T h a t is, he has edited earlier materials, including some version of
M a r k ' s gospel, the Sayings Source (Q), and a body of materials
specific to his community. 5
We also assume that the evangelist is a Jewish-Christian. 6 And
his community, while certainly including a Gentile presence and
engaging in a Gentile mission, is predominantly Jewish-Christian. 7
That community seems to stand within the broader Jewish com­
munity despite a bitter polemic with the parent group. 8

III. The Nature of Symbol

Lévi-Strauss tells us that symbols are "meaningful equivalents of
things meant which belong to another order of reality." 9 Or, to put

5
For discussion and bibliography regarding the four-source theory and Mat-
thew, see J Meier, Law and History in Matthew's Gospel (AnBib 71 R o m e , 1976),
P 6
6
This is the majority opinion, cf Hidden Wisdom, pp 14-16, 147
7
Ibid , pp 16-18
8
Ibid , ρ 18
9
C Lévi-Strauss, " T h e Effectiveness of Symbols," in Structural Anthropology,
vol 1, trans by C Jacobson and Β G Schoepf (New York, 1963), ρ 200
 WISDOM IN MATTHEW 15

it in other words, " a symbol, in general, is a relatively stable and

repeatable element of perceptual experience, standing for some
larger meaning of set of meanings which cannot be given, or not
fully given, in perceptual experience itself." 10 Symbols do not refer
to that which is already understood, but rather, represent the
attempt to "push forward the frontiers of knowledge and to grasp
the reality of things, the nature of life, the stuff of existence
itself." 11
The arena of symbolic activity is not that of formal reasoning but
that of imagination and affect. Symbols belong to the subjective
order of meaning, rather than to the objective, and the result of
symbolic activity is the "attainment of emotionally experienced
meaning." 1 2 Thus, the language of symbol is not analytical or
illustrative, " b u t evocative and suggestive, inviting one to under-
standing." 1 3
A symbol can be " a n y object, act event, quality, or relationship
which serves as a vehicle for a conception," which is its meaning. 1 4
A symbol can be a "steno-symbol". That is, it can have a "one-to
one relationship to that which it represents." 1 5 O r it can be a "ten-
sive symbol" and "have a set of meanings that can neither be
exhausted nor adequately expressed by any one referent." 1 6
The symbol represented by the figure of Lady Wisdom is a
metaphor, which "conjoins the semantic fields of two words in such
a way as to create new meaning." 1 7 The conjoining is unitive to
such a degree that the " n a m e of the one is substituted for the name
of the other." 1 8 In the Wisdom material, the two words are
" w o m a n " and " w i s d o m " . (I use " L a d y " as an honorific in speak-

10
P. Wheelwright, Metaphor and Reality (Bloomington, Ind., 1962), p. 92; cited
in N. Ferrin, Jesus and the Language of the Kingdom; Symbol and Metaphor in New Testa-
ment Interpretation (Philadelphia, 1976), p. 29.
11
T. Fawcett, The Symbolic Language of Religion (Minneapolis, 1971), p. 30; cf.
C. Camp, Wisdom and the Feminine in the Book of Proverbs (Decatur, Ga., 1985), p.
50.
12
Fawcett, op.cit., p. 34.
13
C. Deutsch, "Transformation of Symbols: The New Jerusalem in Rv 21:1-
2 2 : 5 / ' ZNW 78 (1987), p. 108.
14
C. Geertz, The Interpretations of Cultures (New York, 1973), p. 91; cited in
Camp, Wisdom, p. 229.
15
Perrin, Jesus, p. 30.
16
Ibid.
17
Camp, Wisdom, p. 72.
18
G. B. Caird, The Language and Imagery ofthe Bible (Philadelphia, 1980), p. 152.
16 CELIA DEUTSCH

ing of the figure of Wisdom). And the specific device used is per­
19
sonification, which "personalizes the impersonal," and which
20
allows the author to "call attention to the unity of the subject."
With repeated use, the figure of Lady Wisdom became the sub­
ject of " s t o r i e s " , a myth in which she was described in various
21
roles. Myth is symbol in narrative form. It functions as a vehicle
for overcoming the contradiction between " w h a t ought to be and
what i s . " 2 2 Moreover, myth and symbol transcend time. Thus a
story about the past enlightens the community about its present. 2 3
And when cast in traditional forms, myth and symbol make access
to new meaning available to the entire community for which those
forms are familiar.
Myth and symbol are thus trans-temporal. They are tensive
And so, they can transform themselves to "accomodate new
experience and shift in community setting " 2 4 Anticipating our
examination of the texts, these observations on the nature of sym­
bol allow us to understand the nature of the personification of
Wisdom. Lady Wisdom is a symbol and the myth of Wisdom
becomes, as we shall see, a vehicle for reflection on issues of
cosmogony, theodicy and revelation prevalent in the Second Tem­
ple era T h e tensive nature of the symbol allows it to be
transformed according to the needs of the community. And it is that
characteristic which will permit Matthew to transform it yet again
to use it to describe Jesus

19
C a m p , Wisdom, ρ 213, cf R Ν Whybray, Wisdom in Proverbs, the Concept
of Wisdom in Proverbs 1-9 (SBT Naperville, 111 , 1965), ρ 80
20
C a m p , op cit , ρ 214 T h e word " h y p o s t a s i s , " which implies personal entity
or reality, is frequently used for the figure of Lady Wisdom, particularly m later
materials, cf Β Lang, Wisdom and the Book of Proverbs, a Hebrew Goddess Redefined
(New York, 1986), ρ 139, G Von R a d , Wisdom in Israel (Nashville, 1981), pp
147 f , 170, Whybray, Wisdom in Proverbs, p l i While acknowledging the impor­
tance of the notion of " h y p o s t a s i s , " in this paper we are using the categories of
symbol, myth, personification and metaphor to explore the ways in which the
figure of Wisdom functions in biblical and early Jewish literature, and then m
M a t t h e w ' s gospel For use of these categories with regard to Wisdom in Proverbs,
see C a m p , Wisdom, p p 34-37, 72
21
Fawcett, Symbolic Language, ρ 101
22
J Gager, Kingdom and Community the Social World of Early Christianity
(Engelwood Cliffs, Ν J , 1975), ρ 51, cf Lévi-Strauss, " T h e Structural Study of
M y t h , " in Structural Anthropology•, vol 1, ρ 229
23
Caird, Language and Imagery, ρ 224
24
Deutsch, " T r a n s f o r m a t i o n , " ρ 108, cf Lévi-Strauss, " H o w Myths D i e , "
in Structural Anthropology, vol 1, ρ 256
 W I S D O M IN M A T T H E W 17

IV. Wisdom: General Definition

But what is wisdom? ΠΙΜΠ bears a variety of meanings.

Although we associate it with perceptiveness even shrewdness,
Π03Π, or the adjective ϋΏΉ, also refers in the Hebrew Scriptures
to skill in technical work, 2 5 in war, 2 6 and even in sailing. 2 7 It is, of
course, applied to skill in administration. 2 8 And the word takes on
the more extended sense of general shrewdness or perceptiveness. 2 9
Moreover, it is used with respect to specifically religious matters, 3 0
connoting the perception of God's ways—his kindness to the
oppressed, 3 1 his action in Israel's history and the prophetic call to
repentance. 3 2 And it is associated with truthfulness (HDN),33
righteousness (ΓφΗ2),34 and fear of the Lord (nw ΠΝΎ»).35
Ultimately, of course, wisdom in h u m a n matters is God's
wisdom, as we see in Solomon's prayer in 1 Κ 3:3-14. Moreover,
God creates the world by His wisdom, 3 6 and it is divine wisdom,
as we shall see, which is personified. 3 7

V. Lady Wisdom in Biblical and Early Jewish Literature

We make no attempt here to present a thorough analysis of

biblical, Second Temple and Tannaitic texts personifying Wisdom.
These materials are rich and complex from several points of
view—ancient near eastern and hellenistic backgrounds, religious
content, and literary analysis. Thus, a thorough analysis is beyond

25
Ex 28:3; 31:3, 6; 35:26, 31, 35; 36:1, 2; 1 Κ 7:14; 1 Chron 28:21.
26
Isa 10:13.
27
Ps 107:27.
28
D e u t 3 4 : 9 ; Isa 29:14; Jer 49:7; 2 S 14:20; Ezek 28:4, 5, 7, 12, 17; regarding
Solomon, cf. 1 Κ 2:6, 3:28; 5:9, 10, 14, 26; 10:4, 6, 7, 8, 23, 24; 2 Chron 9:3,
5, 6, 7, 22, 23; 1 Κ 11:41; 2 Chron 1:10, 11, 12.
29
2 S 20:22.
30
Deut 4:6; Ps 107:43; 37:30; 51:8, 90:12; Prov 10:31; Hos 13:14; 14:10; Isa
33:6; Jer 4:22; 8:9.
31
Ps 107:43.
32
Hos 14:10.
33
Ps 51:8.
34
Ps 37:30; Prov 10:31.
35
Ps 111:10; Prov 1:7, 2:5; Job 28:28.
36
Prov 3:19; Jer 10:12, 51:15; Ps 104:24.
37
B. Mack, ''Wisdom Myth and Mytho-logy," Interpretation 24 (1970), pp.
46-60.
18 CELIA DEUTSCH

38
the scope of this paper. We must confine ourselves to more cur­
sory observations which will, nevertheless, allow us to arrive at cer­
tain conclusions about the personification of Wisdom in Jewish
literature and its symbolic function, and so to understand the way
in which Matthew has transformed that symbol with reference to
Jesus.
The figure of Lady Wisdom first appears in the book of Pro­
verbs. 3 9 In Prov 1:20-33 we have our first glimpse of Lady
Wisdom, who preaches in the public places of the city—streets,
market place and city walls (vv. 20f). 4 0 There, where passersby can
easily hear her message, Lady Wisdom speaks as both prophet and
teacher. As prophet she reproves her audience (v. 22), and calls
them to repentance ( " t u r n back to my reproof," ΤΤΟΙΓΟ ΌΊΦΓΙ,
v. 23). 4 1 And she warns those who refuse to heed her of the conse-

38
For more complete surveys of material, see Β Mack, Logos und Sophia, Unter­
suchungen zur Weisheitstheologie im hellenistischen Judentum ( W U N T 10 Gottingen,
1973), HengGÌ, Judaism and Hellenism, vol 1, pp 162-175, G W E Nickelsburg,
Jewish Literature Between the Bible and the Mishnah a Historical and Literary Introduction
(Philadelphia, 1981), Von R a d , Wisdom in Israel Regarding the ancient near
eastern background of the figure of Wisdom, see as well C Kayatz, Studien zu Pro-
verbien 1-9, eine form- und motivgeschichtliche Untersuchung unter Einbeziehung ägyptischen
Vergleichnismatenals (Neukirchen-Vluyn, 1966), Lang, Wisdom and the Book of Pro-
verbs, W M c K a n e , Proverbs a New Approach (Philadelphia, 1970) Regarding the
hellenistic background, see H Conzelmann, " T h e Mother of W i s d o m , " in The
Future of Our Religious Past Essays in Honour of Rudolf Bultmann, ed by J M Robm-
sin, trans by C E Carlston and R Ρ Scharlemann (London, 1971), pp 230-
243, J Kloppenborg, "Isis and Sophia in the Book of W i s d o m , " H T R 75 (1982),
pp 57-84, W L Knox, " T h e Divine W i s d o m , " J T S 38 (1937), pp 230-237, J
Reese, Hellenistic Influence on the Book of Wisdom and Its Consequences (AnBib 41
R o m e , 1970)
39
Prov 1 20-33, 3 13-18, 4 1-9, 10-19, 7 1-5, 8 1-36, 9 1-6, 14 1 T h e per­
sonification of Wisdom may have entered Israelite thought as early as Solomon's
reign, C a m p , Wisdom, ρ 76, thus, a few scholars actually date Prov 1-9 m the pre-
exihc era, e g , Kayatz, Studien, ρ 135, Lang, Wisdom in the Book of Proverbs, pp
4 f Most, however, place this material m the post-exilic period, e g , C a m p ,
Wisdom, p p 75 f , Hengel, Judaism and Hellenism, vol 1, ρ 97, R Β Scott, Pro­
verbs, Ecclesiastes (Garden City, Ν Υ , 1965), ρ xxxvii, Whybray, Wisdom in Pro­
verbs, ρ 106
40
Cf 8 1-3, 9 3, see Lang, Wisdom in the Book of Proverbs, ρ 22-31, Whybray,
Wisdom in Proverbs, ρ 77
41
T h e R S V translates this as " G i v e heed to my reproof " T h a t Wisdom is here
portrayed as a prophet is indicated by the command ΌΊΕΤΙ in ν 23, cf J e r 3 12,
14, 22, Hos 14 2, Isa 31 6, J e r 18 11, 25 5, 35 15, Ezek 14 6, 18 30, 33 11, Joel
2 12, Zech 1 3 , 4 8T\p (v 24) is used with a reference to Israel's refusal to respond
in Isa 50 2, 65 12, 66 4, J e r 7 13 p a (v 24) occurs with attp in Zech 7 11, and
with D1î£> m J e r 5 3, 8 5, Hos 1 1 5 For other parallels with prophetic literature,
cf R E M u r p h y , " W i s d o m ' s Song Proverbs 1 2 0 - 3 3 , " C B Q 48 (1986), pp
 W I S D O M IN M A T T H E W 19

quence of that refusal—her withdrawal (v. 28). As teacher Lady

Wisdom addresses the simple (v. 22), telling them that atten-
42
tiveness to Wisdom is rewarded by security and ease (v. 33).
T h e context of the first Wisdom poem in Proverbs, i.e., the
preceding and following invitations of the sage, associates Wisdom
with fear of the Lord (1:7, 29; 2:5). Wisdom, knowledge, fear of
the Lord are all given in attentiveness to the sage's instructions and
commands. 4 3
In 3:13-18 we hear of Wisdom's preciousness. A " t r e e of life,"
she is associated with long life, riches, honor and peace. Later, in
7:4, Wisdom is called "sister," likely a bridal title. 4 4 And then
there is the long poem in chapter 8. 4 5 Once again Wisdom is found
preaching in the streets—this time at the gate of the town (8:3). She
describes herself as teacher (vv. 5-10, 32-33), and as the one
through whom rulers govern (vv. 15-16).
Moreover, though teacher and preacher, Lady Wisdom is bound
by ties of love and affection to those who respond to her: " I love
those who love m e " (v. 15a). 4 6 V. 17b tells us how one loves
Wisdom and is loved by her: "those who seek me diligently find
m e . " Lady Wisdom, thus, is not only teacher, preacher and princi­
ple of authority. She is also lover.
Lady Wisdom describes her origins in vv. 22-31. She pre-exists
the created order, she tells us, prior to the earth with its depths and
springs, mountains and hills, fields and dust (vv. 22-26). Yet Lady

456-460, Kayatz, Studien, p p 120-129, Scott, Proverbs, ρ 39, Whybray, Wisdom

in Proverbs, ρ 77
42
T h e sage addresses the simple m 1 4 and 7 7, the sage promises rewards to
those who heed him in 2 1-22, 3 1-4 21-27, cf M c K a n e , New Approach, ρ 276,
Whybray, Wisdom in Proverbs, ρ 76 f M c K a n e and Whybray acknowledge the
elements of both prophet and teacher in the portrayal of Wisdom in 1 20-33
43
Cf also 3 1-2, 4 1-5, 20-27, 5 1,6 20, 7 1-5
44
Cf C a n t 4 9-12, 5 1, see Whybray, Wisdom in Proverbs, ρ 89
45
T h e structure of this poem is defined variously 1) a-vv 1-11, b-vv 12-21,
c-vv 22-31, d-epilogue—vv 32-36 (cf G Yee, " A n Analysis of Prov 8 22-31
According to Style and Structure, " Z A W 94 [1982], ρ 58), 2) a-introduction, vv
1-3, b-discourse, vv 4-11, 12-21, 22-31, 3) a-vv 1-21, b-vv 22-31, c-vv 32-36
(Kayatz, Studien, p p 76 ff )
46
T h e qetib reads 3ΠΝ Π*αΠΝ ^N, which yields no satisfactory explanation, cf M
Gilbert, " L e discours de la Sagesse en Proverbes, 8 , " in La sagesse de l'Ancien
Testament, ed by M Gilbert (Gembloux, 1979), ρ 207 We have preferred to
render the text with the qereh 2ΠΚ ΌΠΝ ON cf Kayatz, Studien, ρ 102, M c K a n e ,
New Approach, ρ 222, Scott, Proverbs, ρ 67
20 CELIA DEUTSCH

Wisdom depends on God who begot (O3p),47 established (TDD3),

and brought her forth ( T W ? T I ) . 4 8
God begets and brings forth Wisdom. God is thus described as
Father and Mother of Wisdom, who is the daughter. 4 9 And when
God creates the universe she is present (ON D#, v. 27) as God's
"darling child" (pOK, v. 30a). 50 and delight (V2rt£W, v. 30b), 51
taking her own delight in humankind (v 31b). 52 Present to God,
created order and humankind, Wisdom thus plays a mediative role.
The author does not define that role, for the emphasis in vv. 22-30
is not on Wisdom's activity, but rather on her antiquity. 53
Lady Wisdom concludes her self-presentation with a parénesis in
which she addresses her audience in her role as teacher, 54 bidding
them to listen to her and heed her instruction. She promises life to
those who find her and death to those who miss her (vv 32-36).
And finally, Lady Wisdom appears in Prov 9:1-6, 10-12. 55 There
she is both householder and teacher. As householder, she invites

47
nip can also signify ' ' a c q u i r e " (Gen 25 10, Deut 32 6, Lev 27 24, 2 S 24 24,
1 C h r o n 21 24, etc), it is so translated by Vawter ( " P r o v 8 22 Wisdom and Crea-
t i o n , " J B L 99 [1980], ρ 213) Scott translates it " p o s s e s s " , Proverbs, p p 71 f
However, the context, which describes G o d ' s activity m creation, indicates
" c r e a t e " or " b e g e t " as the better choices, cf Whybray, Wisdom in Proverbs, ρ
101, Lang, Wisdom and the Book of Proverbs, ρ 54, Yee, "Analysis," ρ 61 M c K a n e
discusses the alternatives, New Approach, p p 352-354
48
TDD J a n d TÒ^TI are both theological passives, cf Gilbert, " L e discourse,"
ρ 210 T h e language of these verses indicates that, while a hypostasis, Sophia is
not to be identified with God, on the one hand (E Schlussler Fiorenza, In Memory
of Her, a Feminist Theological Reconstruction of Christian Origins [New York, 1985], pp
130-136), n o r to be seen as independent of God (Lang, Wisdom and the Book of
Proverbs)
49
Cf C a m p , Wisdom, ρ 263, While C a m p calls attention to the maternal
imagery in vv 22-31, she misses the fact that God is here described as Father as
well as M o t h e r
50
Syntactically and etymologically flDK can be translated as darling or infant,
confidant, master builder or architect, counselor, cf Lang, Wisdom and the Book of
Proverbs, ρ 65 However, the context, with the presence of JOT* and pntP, supports
our translation, cf Lang, op cit , ρ 66, Gilbert, " L e discours," ρ 214, Kayatz,
Studien, ρ 96, Yee, " A n a l y s i s , " ρ 65
51
With the variant
52
Yee notes the chiasm in vv 30b-31, which highlights the mediative role of
Wisdom who is present both to God a n d to humankind, " A n a l y s i s , " ρ 65
53
Cf Whybray, Wisdom in Proverbs, ρ 103
54
Wisdom's address ( " A n d now, my sons, listen to m e " ) is that of the sage,
cf 1 7, 2 1, 3 1, 2 1 , 4 1, 20, 5 1, 7, 6 1, 20, 7 1, 24
55
O n the structure of this poem, see Scott, Proverbs, p p 74-76 O n the relation­
ship of Lady Wisdom to the adulterous woman, see J Ν Aletti, "Séduction et
parole en Proverbes M X , " V T 27 (1977), p p 129-144
 W I S D O M IN M A T T H E W 21

her hearers to a banquet at her house ( w . 1-5). As teacher, she

addresses the simple (TlD, vv. 5, 6), inviting them to live in the
way of insight (Π3Ό, v. 6), and promising life to those who respond
(v. 11). By association, learning with its promise of life, is likened
to a banquet in the home of a wealthy householder. 56
Proverbs 1-9 thus portrays Lady Wisdom in a variety of roles:
preacher, prophet, teacher, bride, householder, patronness of
rulers and God's daughter. What is the referent of the personifica­
tion? God's wisdom? The primeval order of the universe? The
instruction of the sages? The context of these poems, i.e., the book
of Proverbs, indicates that Lady Wisdom indeed personifies the
wisdom taught in the schools and articulated in that book. 57 As
metaphor, however, Lady Wisdom is tensive and thus has more
than one referent. And so we can say that she expresses and brings
together not only the wisdom of human experience taught by the
sages, but also God's pre-existent wisdom which is present in the
primeval order. 58
The figure of Wisdom also appears, in pre-hellenistic Jewish
literature, in Job 28, 5 9 a " H y m n to Wisdom". 6 0 The hymn has a
tripartite structure (vv. 1-11, 12-19, 20-28). 61 Vv. 1-11 serve as an
introduction to the poem. 6 2 The author does not mention Wisdom.
Rather, he describes silver, gold and copper mines and the inac­
cessibility of precious metals. Not even the cleverest of wild things
knows how to find the way to the treasure. Only the human person
can do so.

56
The reference to seven pillars connotes a spacious house, as four pillars were
customary; cf. Lang, Wisdom and the Book of Proverbs, pp. 90, 93. McKane, how­
ever, believes that the ''house" is actually a temple; cf. New Approach, pp. 362 f.
57
Cf. Whybray, Wisdom in Proverbs, p. 98; Camp, Wisdom, p. 222.
58
Cf. Von Rad, Wisdom in Israel, p. 174; Camp, op.cit.; Whybray, op.cit.
59
There is a variety of opinions regarding the dating of Job. Scholars place it
between the sixth and third centuries b.c.e.; cf. Hengel, Judaism and Hellenism, vol.
1, p. 153; M. Pope, Job (Garden City, N.Y., 1965), p. xl; P. W. Skehan, Studies
in Israelite Poetry and Wisdom (CBQMS 1. Washington, 1971), p. 81; M. Tsevat,
The Meaning of the Book of Job and Other Biblical Studies (New York, 1980), pp. 31 ff.
60
Cf. R. Gordis, The Book of God and Man (Chicago, 1965), p. 100. This chapter
is an interpolation in the book; cf. Gordis, op.cit., pp. 100-102; Pope, Job, p. xx.
It is, likely, however, that the hymn is the work of the author of the rest of the
book; so Gordis.
61
Cf. E. C. Webster, "Strophic Patterns in Job 3-28," J S O T 26 (1983), pp.
54 f.
62
Cf. P. P. Zerafa, The Wisdom of God in the Book of Job (Rome, 1978), p. 133.
22 CELIA DEUTSCH

The ability of the h u m a n person to find even the most hidden

precious stones and metals, forms a poignant backdrop to the ques­
tion raised in v. 12, and again in v. 20: " B u t where shall wisdom
be f o u n d ? " The author continues: " M a n does not know the way
to i t . " 6 3 In the verses which follow the author underscores both the
hiddenness of Wisdom (vv. 13, 14, 20-22) and her preciousness,
comparing her to gold, silver and jewels (vv. 15-19).
The poem reaches its climax in vv. 23-28. God alone knows the
way to Wisdom, " F o r H e looks to the end of the earth and sees
everything under the heavens" (v. 24). In the act of creation, God
" s a w it and declared it; he established it and searched it o u t " (vv.
25-27). 6 4 God alone knows where Lady Wisdom is to be found, for
it is God who, at creation "saw it and declared it.. " 6 5
Wisdom, for this author, is thus utterly transcendent. Indeed, it
is not even clear that Wisdom is God's creation for our author.
While v. 27 indicates that Wisdom is subordinate to God, it does
not say that God created it, but rather at the moment of creation,
God saw it (ΠΚΊ). 66
Moreover, the personification is attenuated in this passage. 6 7 We
do not find here the multiplicity of roles observed in Proverbs. J o b ' s
author cannot portray Lady Wisdom, for she is indeed hidden. And
this corresponds to the relationship of the Wisdom poem to its pres­
ent literary context, one in which the author, in the voice of J o b ,
seeks to make sense of innocent suffering. As God is hidden beyond
the limits of the earth (26:2-14), so too is Wisdom.
There is no exhortation to listen to the sage in order to obtain
Wisdom. Rather, at the conclusion of the poem, God speaks:
"Behold, the fear of the Lord, that is wisdom, and to depart from
evil is u n d e r s t a n d i n g " (v. 28). God the Creator of heaven and earth

63
T h e L X X has δδον αυτής ΓΟΎ1 is more coherent with the immediate context
and with the usage in ν 23 than is TXJTM, the latter may easily be the result of
scribal error
64 -npn-D3i n r D n ΓΠΟΟΉ ΠΚΊΤΚ
65
Cf R Gordis, The Book of Job Commentary, New Translation and Special Studies
(Chicago, 1965), ρ 310, S L Harris, " W i s d o m or Creation? A New Interpreta­
tion of J o b 28 2 7 , " V T 33 (1983), ρ 421, Skehan, Studies, ρ 79
66 " T h e author of the original poem was not interested in G o d ' s operative
activity with regard to wisdom itself H e only sought to emphasize that m a n , who
explores the farthest reaches of the earth, does not attain w i s d o m , " Zerafa,
Wisdom of God, ρ 153
67
Cf Vawter, " P r o v 8 2 2 , " ρ 215
 W I S D O M IN M A T T H E W 23

is alone the source of Wisdom and only in "fear of the L o r d " does
68
one find the meaning of things.
69
Ben Sira, writing early in the second century b.c.e., presents
70
several of the motifs found in the earlier materials. Wisdom is
transcendent, hidden (1:1-10), yet poured out on God's works and
given to humankind (1:10; 24:6). She is pre-existent, although
created by God (1:1-10; 24:3, 8-9). Moreover, she is present at the
creation of the world and humankind (24:3). Present among
humankind, she is, however, also to be sought diligently (4:11-19,
6:18-31; 51:13-30). 7 1 And she is found in attentiveness to the sage,
learned in the company of the wise (6:32-37, 51:23-30).
Ben Sira expands on the traditional materiali, however. In
chapter 24 he tells us that Lady Wisdom is God's word: " I came
forth from the mouth of the Most High, and covered the earth like
a m i s t " (v. 3). And she is present at creation, not only because she
was created from eternity, but because she is the word spoken " i n
the beginning" (άπ' αρχής, 24:9). 7 2
Moreover, in v. 23, Ben Sira identifies Wisdom with Torah,
which he calls " t h e books of the covenant of the Most High G o d , "
citing Deut 33:4 (LXX) to describe it as " t h e law which Moses
commanded us as an inheritance for the congregations of J a c o b . " 7 3
T h e n referring again to the creation accounts, Ben Sira likens
Wisdom-Torah to the rivers flowing from Eden (24:23-27). 7 4
In chapter 24 we see yet another development in the concep­
tualization of Wisdom. Lady Wisdom acquires a history. She is not
68
Cf. Ps 111:10; Prov 1:7; 3:7; 9:10; 15:33; see Harris, "Wisdom or Crea­
tion?" p. 427; Skehan, Studies, p. 79. Gordis distinguishes "higher" Wisdom,
known only to God, from the "lower" wisdom revealed to humankind; Book of
Job, p. 299, 537.
69
P. W. Skehan and A. A. DiLella, The Wisdom of Ben Sira (New York, 1987).
p. 8-10. Unless otherwise indicated, we have used the New American Bible for the
translation of Sirach.
70
Cf. J. Marbock, Weisheit im Wandel: Untersuchungen zur Weisheitstheologie bei Ben
Sira (BBB 37. Bonn, 1971): O. Rickenbacher, Weisheitsperikopen beißen Sira (OBO
1. Friburg, 1973).
71
The authorship of Sir 51:13-30 is problematic; cf. Deutsch, "The Sirach 51
Acrostic: Confession and Exhortation," ZAW 94 (1982), p. 401.
72
The occurrence of ομίχλη in v. 3b is a further reference to the creation; cf.
Job 38:9; Ps 147:5; Sir 43:22; Amos 4:13, where ομίχλη occurs in contexts describ­
ing God's work in creation; see also Von Rad, Wisdom in Israel, p. 160.
73
Cf. J. Marbock, "Gesetz und Weisheit: zum Verständnis des Gesetzes bei
Jesus Sirach," BZ, n.f. 20 (1976), pp. 1-21.
74
Cf. Sir 17:1-14, where Ben Sira juxtaposes the events of Creation and Sinai,
although he does not refer to Wisdom.
24 CELIA DEUTSCH

only present at creation, poured out in some manner on all

humankind. But she is associated with Israel in a particular way.
H e r throne was in the pillar of cloud (24:4), and at God's bidding,
she was made her dwelling in J a c o b — i n the Temple, to be specific
(vv. 8-12). There Lady Wisdom assumes the priestly function,
ministering before God (εν σκηντ) άγια ενώπιον αύτου έλειτούργησα, ν.
75
ΙΟ).
Ben Sira expands the content of the metaphor Lady Wisdom. H e
also emphasizes the labor associated with obtaining her. " S h e
seems very harsh to the uninstructed," he says, bidding his hearers
to submit to her fetters, collar, bonds and yoke (6:20, 23-31). But
Ben Sira stresses the rewards of such labor. Indeed, he tells us, her
collar becomes a "glorious r o b e , " her yoke a golden ornament
(6:29-30). And—paradoxically—she who is the object of arduous
labor becomes the source of rest (6:28; 51:27).
As in Prov 1-9, so in Sirach, Lady Wisdom takes on several roles,
sometimes within a single passage. For example, in Sir 14:20-15:8,
she is mistress and householder, mother and bride. In the acrostic
she is lover, nurse and teacher (51:13-22). 7 6 T h e maternal imagery
is enhanced in 14:26 when Ben Sira describes Lady Wisdom as a
large tree in which her pursuer places his nest. 7 7 She is also a harsh
teacher who accompanies her " s o n s " along " t o r t u o u s p a t h s " of
instruction (4:11-19), finishing by exalting her sons and giving
them rest. And she is a welcoming householder, inviting people, to
eat and drink (24:19-22). 7 8
Baruch 3:9-4:4 presents a long poem about Wisdom. 7 9 It follows
an extended prayer in the Deuteronomic style, which recalls Dan
9:4-19. 8 0 T h e poem identifies Wisdom with Torah, which it calls

75
Cf Sir 50 7-10, see A Fournier-Bidoz, " L ' a r b r e et la demeure Siracide
xxiv 10-17," V T 34 (1984), ρ 4
76
Cf Deutsch, " A c r o s t i c , " p p 402 f
77
p^m rnDJiDi mora up o^tem
Cf also 24 13-17, where Lady Wisdom is compared to various trees This may
reflect Prov 3 18 It certainly recalls the tree of life of Gen 2-3, as well as the
aromatics used in the anointing of the high priest, cf Ex 30 22-38, see Fourmer-
Bidoz, " L ' a r b r e , " pp 5 f
78
H e r e , as elsewhere m chapter 24, Ben Sira is recasting Prov 8-9, cf Skehan,
" S t r u c t u r e s in Poems on Wisdom Proverbs 8 and Sirach 2 4 , " C B Q 4 1 (1979),
p p 365-379
79
Baruch is to be dated in the first half of the second century b e e , cf
Nickelsburg, Jewish Literature, pp 113 f
80
Ibid , ρ 110
 WISDOM IN MATTHEW 25

the " c o m m a n d m e n t s of life" (3:9), " t h e book of the command­

ments of G o d " (4:1). 8 1 T h e long middle section (vv. 15-36) recalls
J o b 28, with its insistence on the transcendence of Wisdom. With
J o b , the author of Baruch asks " W h o has found her place?" (3:15).
T h e author answers that question: God has found her " b y his
u n d e r s t a n d i n g " (3:32). God the Creator has found her and given
her " t o Jacob his servant, to Israel whom he loved" (3:36).
Wisdom, identified with Torah, is the source of life; forsaking her
is death (4:1). T h u s , the author answers the question of theodicy:
Why does Israel suffer?
In Baruch, as elsewhere, Wisdom is pre-existent. However, the
author does not make it clear that she is herself God's creation—
rather, God finds her (έξεΰρεν αυτήν), then gives her to Israel as
T o r a h . Moreover, as in J o b , the portrait of Lady Wisdom is
attenuated. We see here none of the developed feminine imagery
that we have met in Proverbs or Sirach.
T h e author of the Wisdom of Solomon 8 2 gives us a portrait of
Lady Wisdom that is rendered the more complex in that he iden­
tifies Wisdom with the Spirit who fills the world and "holds all
things together" (1:7; 7:24). T h a t Spirit is " i n all t h i n g s " (12:1).
Moreover, the author also identifies Wisdom with the Logos
through which God created humankind (9:1-2). Using the Stoic
terms for the diffusion of the Logos as the World Soul, the author
tells us that Lady Wisdom possesses an intelligent spirit (πνεύμα
νοερόν, 7:22) and "pervades and penetrates all t h i n g s " (διήκει δε και
χωρεί δια πάντων, 7:24). 8 3
Lady Wisdom is transcendent. She stands beside the throne of
glory (9:10) and lives with God (8:3). She is, therefore, an "initiate
in the knowledge of G o d " (μύστις γαρ έστιν της του θεού επιστήμης,
8:4). And she is a " b r e a t h of the power of God, a pure emanation
of the glory of the Almighty" (7:25). 8 4 But Lady Wisdom is also
81
Here the author of Baruch depends on Sirach 24; cf. Hengel, Judaism and
Hellenism, vol. 1, p. 170.
82
The Wisdom of Solomon is likely to be dated in the first half of the first cen­
tury c e . ; cf. Nickelsburg, Jewish Literature, p. 184.
83
O n the relationship of Wisdom to πνεύμα and λόγος, cf. Hidden Wisdom, p.
58; C. Larcher, Etudes sur le livre de la Sagesse (Paris, 1969), p. 366; J. Reider, The
Book of Wisdom (New York, 1957), pp. 144 ff.
84
Here, and elsewhere, we see the influence of the hellenistic Isis cult. This
influence becomes particularly evident in her role as bride and consort of the king,
patronness of rulers and deliverer of Israel; cf. esp. Kloppenborg, "Isis and
Sophia," pp. 67-84.
26 CELIA DEUTSCH

immanent. Pre-existent, she is " t h e fashioner of all t h i n g s " (7:22;

cf. 8:6). And she is the principle of order in the universe (8:1).
Because of her role in creation and because she lives with God,
Lady Wisdom imparts to the one who receives her, knowledge of
the hidden things (7:17-22; 8:8), making them privy to the
mysteries of the divine and created orders.
Lady Wisdom is also immanent in history. The author tells us
that " i n every generation she passes into holy souls and makes
them friends of God and p r o p h e t s " (7:27). That history, moreover,
is collective. She is active in history from the creation, protecting,
guarding, guiding Adam, Noah and the patriarchs (chapter 10),
entering Moses' soul (10:16), delivering Israel from Egypt (10:15)
and journeying with the people during the Exodus (10:17-11:1).
Indeed, for this author, Lady Wisdom is the pillar of cloud and the
fiery flame of God's presence during Israel's desert wanderings
(10:17).
Lady Wisdom is portrayed as the desirable bride (8:2) 8 5 who is
beyond all price (7:8-9). Indeed, she is herself the sum of all wealth
(7:11). Wisdom is Solomon's bride, dwelling in his house (8:9-12).
And she is the teacher, leading the student to discipline, under­
standing and a moral life (8:6-7; 9:11). Transcendent, she is yet
given to the one who prays (7:7) and seeks instruction (6:17-20). 8 6
Philo also personifies Wisdom, specifically divine or heavenly
Wisdom, which he defines as " t h e knowledge of things divine and
h u m a n and their c a u s e s " 8 7 (Congr 79). Because Wisdom is
heavenly, divine, it is transcendent and must therefore be received
by the soul in "lightning flashes" ( Q G III.43) and "bright and
pure r a y s " (Deus 3) which allow the σοφός to see God and His
powers. T h a t illumination allows the person to see and apprehend
" t h i n g s divine and h u m a n " (Sacr 78-80).
Heavenly Wisdom is pre-existent. Alluding to Prov 8:22, Philo
tells us that Wisdom's years " a r e from of old, ere not only I, but
the whole universe was b o r n " (Virt 62). Wisdom is the knowledge

85
H e r e and elsewhere the author depends on Proverbs, cf Skehan, Studies, pp
173-191
86
Cf Hidden Wisdom, p p 58 f
87
Cf also Q G I 6, III 43 H e r e Philo has taken over the Stoic definition, cf
S V F II 36, Cicero, De Off II 5, Tuse Disp I V 25, 27, also 4 Mace 1 16 See Lar-
cher, Etudes, ρ 351 Unless otherwise indicated, we have used the Loeb Classical
Library translation of Philo
 W I S D O M IN M A T T H E W 27

of God with which he unites to beget created being (Ebr 30-31). 8 8

T h r o u g h Wisdom the Father brings the world into existence (Fug
109). Here it must be noted that, in referring to the role of Wisdom
in creation, Philo does not identify her with Torah. Nor does he do
so elsewhere. 8 9 Lady Wisdom is the Creator's knowledge which is
the instrument through which things were made. T h u s , she is not
only principle of creation, but principle of the apprehension and
intelligibility of the created order.
Lady Wisdom and the knowledge which accompanies her, is
relational. Wisdom, in fact, brings the σοφός into a new relationship
with God, one in which he is brought from servitude to adoption
by God as " H i s only s o n " (Sobr 55-56). This is because Wisdom
herself is " r a t h e r God's friend than His servant" (Sobr 55). Philo
thus personifies heavenly Wisdom as a woman with respect to her
relationship to God, the world and humankind. She is God's
daughter, "begotten of her Father a l o n e " (Quis Rer 62). But she
is also God's wife because God unites with her and she receives the
divine seed. Thus, God begets created being (Ebr 30-31; cf. Cher
46). And so Lady Wisdom is not only G o d ' s wife, but mother of
the universe (Ebr 30) and its nurse (Fug 109).
J u s t as she is mother and nurse to the universe, so too is Wisdom
mother and nurse of the wise one (Conf 49). Wisdom, Philo says,
"feeds and nurses and rears to sturdiness ¿ill who yearn after
imperishable sustenance. For this divine wisdom has appeared as
mother of all that are in the world, affording to her offspring, as
soon as they are born, the nourishment which they require from her
own breasts" (Det 115-116). And Philo calls Lady Wisdom the wife
and lover of the σοφός. The one drawn to her is captivated to such
an extent as to lose all interest in material goods (Plant 65-66), and
remains with her as " m a t e and h u s b a n d " ( Q G III.21).
Philo's imagery is occasionally bi-sexual. T h u s , he speaks of
Wisdom as impregnating the σοφός (Congr 9; Fug 52). Philo is
aware of the confusion of sexual roles, but chooses not to explain
or resolve it. Rather, he says,
Let us, then, pay no heed to the discrepancy in the gender
of the words, and say that the daughter of God, even Wisdom,
is not masculine but father, sowing and begetting in souls

88
H e r e , as in Virt 62, Philo supports his statement by citing Prov 8:22.
89
It is the λόγος, particularly the ορθός λόγος, which Philo identifies with T o r a h ;
cf. Mack, Logos und Sophia, p p . 148 f.
28 CELIA DEUTSCH

aptness to learn, discipline, knowledge, sound sense, good

and laudable actions (Fug 62)

It would appear that Ρίμΐο is consciously using the bi-sexual

imagery to illustrate the generative and nurturing qualities of
Wisdom on the one hand, and the active and passive qualities of
the person receiving it on the other hand.
Lady Wisdom appears in several brief passages in the
pseudepigrapha. T h e first of these is 1 Enoch 42, in which Wisdom
goes forth from the heavens to take up her dwelling among
humankind, then returns to the heavens to dwell there permanently
(vv. 1-2). At that point Iniquity (also personified) goes forth to
dwell with humankind (v. 3). Wisdom and Iniquity are mutually
exclusive, and so Wisdom is unable to dwell among people because,
it is implied, they have chosen Iniquity. It is not that Wisdom
remains hidden because she is transcendent. O n the contrary, she
seeks a dwelling among humankind, but is forced to withdraw, an
assertion contrary to those of Prov 8; Sir 24; Bar 3*9-4*4, Wis 6:1-
11:14, but coherent with Prov 1:20-33.
It is likely that 1 Enoch 42 is an interpolation. 9 0 Nonetheless, its
present context leads us to believe that, for the editor of 1 Enoch
37-72, and the broader collection, chapter 42 represents an interim
between the breaking up of the kingdom in chapter 41 and the final
judgement in chapter 45.
There is another brief mention of personified Wisdom in 1 Enoch
84:3:
For thou has m a d e and thou rulest all things, and nothing is too hard for thee
Wisdom departs not from the place of thy throne, nor turns away from thy
presence 9 1

T h e context associates Wisdom with creation as well as apocalyptic

judgment.
Elsewhere in the pseudepigrapha, the author of 4 Ezra 5:9-12
tells us that in the last days, before the end of the age, "Wisdom
shall withdraw into its chamber and it shall be sought by many but
shall not be found and unrighteousness and unrestraint shall
increase on e a r t h . . . " (vv 9-10). Wisdom, which is paralleled to

90
It is located between two cosmological and apocalyptic passages, cf E
Sjoberg, Der Menschensohn im äthiopischen Henochbuch (Lund, 1946), pp 34 f
91
Translation of R Η Charles, The Pseudepigrapha of the Old Testament (Oxford,
1913), for other passages we have used the edition of J Η Charlesworth, The Old
Testament Pseudepigrapha, vol 1 (Garden City, Ν Υ , 1983)
 WISDOM IN MATTHEW 29

reason, stands over against Iniquity, which reigns before the end of
the age (4:52-5:13a). 9 2
T h e scribes of Q u m r a n also personified Wisdom, for they
included the Sirach acrostic in the Psalms Scroll (11 Q Psa xxi, 11.
11-17; xxii. 1. I . ) . 9 3 They placed it there, considering it to be one
of the four hundred and fifty songs composed by David (11 Q P s a
xxvii. 1. 10). 9 4 In the context of the Psalms Scroll, the acrostic
becomes a love song by the young David to Lady Wisdom who is
teacher, nurse, mistress, and the object of his passion. 9 5
And finally, Lady Wisdom occasionally appears in Tannaitic
literature, where Πΰ3Π is synonymous with T o r a h . A baratta in
bSanh 101a portrays T o r a h as God's daughter. And R. Eliezer tells
us that long before the world was created " t h e T o r a h was (already)
written: it lay in the bosom of the Holy one (bvt p T D ΓΙΠΤΙΕΙ
n'Qpn), blessed be H e and recited the Song along with the
ministering angels..." (ARNa31). 9 6 The tradent cites Prov 8:30 as
proof text, thus making clear the identification of T o r a h and
Wisdom.
And a tradition attributed to R. Meir personifies T o r a h as God's
daughter given as " b r i d e " to Israel at Sinai (Lev R 20:10). As in
the text cited above, the imagery conveys T o r a h ' s pre-eminence as
cherished by God, and the intimacy of the relationship between
God, Israel and T o r a h . 9 7
Elsewhere the personification is attenuated. Sifre Deut 48 cites
chapters 3 and 4 of Proverbs to describe T o r a h ' s beauty, and its
excellence as source of life, honor and well-being. And the Tan-
naim appropriate the association of Wisdom-Torah with the work

92
This text recalls 1 Enoch 42.
93
The fragment represents a large portion of the Sirach acrostic (Sir 51:13-20a,
30b).
94
The existence of the acrostic in the Psalms Scroll indicates that the hymn was
originally independent of Sirach; cf. J. A. Sanders, Discoveries in the Judean Desert,
vol. 4 (Oxford, 1965), p. 85. Nonetheless, it was already considered to be part of
the book of Sirach by Ben Sira's grandson, who included it in his translation. The
latter, written ca. 140b.ce., pre-dates the Psalms Scroll, which is dated in the first
half of the first century c.e.
95
Cf. Hengel, Judaism and Hellenism, vol. 1, p. 156.
96
The " S o n g " refers to Ezek 3:12, impüü mm TDD ΤΓΟ. Cf. J. Goldin, The
Fathers According to Rabbi Nathan (New York, 1974), p. 204, note 12; p. 189, note
21.
97
For other, later, examples of the personification of Torah as God's daughter,
cf. Ct R 8:11, # 2 ; Ex R 30:5; 33:1; Deut R 8:7.
30 CELIA DEUTSCH

of creation. Akiba calls Torah " t h e precious instrument whereby

the world was created" (DÍTWn *TCM Otf TìlftTì ^D, Sifre Deut 48). 98
And there is, of course, the first generation Amoraic tradition in the
proem of Gen R 1:1, attributed to R. Hoshaia. In commenting on
Prov 8:30, Hoshaia says:
' A m o n ' is a workman (uman). T h e T o r a h declares: *I was the working tool of the
Holy O n e , blessed be H e ' . T h u s God consulted the T o r a h and created the world,
while the T o r a h declares, 'In the beginning God created' (Gen 1:1), 'beginning'
referring to the T o r a h as in the verse, ' T h e Lord made me as the beginning of
His way' (Prov 8:22).

Whether the personification is clear or not, the Tannaitic

materials we have considered describe Torah as pre-existent and
active in the work of creation. They portray Torah as beloved of
God and as source of life and well-being.
Lady Wisdom is portrayed in many roles during the Second
Temple and Tannaitic periods. She is prophet and teacher, mother
and nurse, wife, bride and lover, daughter of God. And she refers
to the Divine present in creation, Torah and the sages' instruction.
T h e personification, with its varied roles, tells us about the nature
of Wisdom. God's daughter, she is not an independent divinity.
Rather, she depends on God for existence. Her maternal roles tell
us that she is source of life and its nurturer. And the erotic roles
indicate, on the one hand, the intimacy and union between Lady
Wisdom and God, and, on the other hand, the affective engage-
ment of the sage or wisdom-seeker with Lady Wisdom. Acquiring
Wisdom, the imagery tells us, is a matter of relationship.
T h e many ways in which Wisdom's myth—her "story"—is
recounted, tell us that she is pre-existent, transcendent. After all,
she is God9s Wisdom. And yet she is immanent, active in the work
of creation, to be found in the created order, in Torah and in the
sages' instruction. The quest for Wisdom is a paradox—at once
labor and rest.
There is another version of the " s t o r y " , that found in Prov 1:20-
33; 1 Enoch 42, and 4 Ezra 5:9-12. In this version, Lady Wisdom
seeks out humankind, but is rejected and forced to withdraw. In
Prov 1:20-33 she pronounces judgment on those who reject her. We
must be careful when speaking of Wisdom's myth or story. We are

98
T h e r e is also a tradition ascribed to R. Eliezer ben Zadok which calls T o r a h
D^liH *TQJ ΏΦ *^D; cf. T . Sanh 9:9, referring to Prov 9:1.
 WISDOM IN MATTHEW 31

dealing with a composite picture, for individual documents dead with

the particular elements variously, and more or less completely."
Why a Wisdom myth? Of course, there are cultural and social
reasons for the development of the Wisdom myth in Jewish
literature. But we are attending to its function as symbol. And
Wisdom's symbolic function allowed people during the Second
Temple and Tannaitic periods to reflect on questions critical to
Israel's existence.
For events of those centuries led people to ask: How did the
world come to be? How does the human person know God and His
will, and thus respond? Why does evil happen to Israel? And how
does God save Israel? Writers using the Wisdom myth would have
answered: The world comes to be because God creates through
Wisdom-Torah. The individual, as well as the community, knows
God, understands His will and responds to it by receiving Wisdom
as gift and actively pursuing it. 100 Evil happens to Israel because
Israel rejects Wisdom. And God's Wisdom delivers Israel from
oppression.
The mythical imagery of these writers does indeed objectify and
distance Wisdom from the human person, and it emphasizes the
difficulty in finding knowledge or understanding of God. 101 How-
ever, the terms of that imagery (daughter, bride, mother, lover,
teacher, savior, etc.) equally suggest intimacy, affective attraction,
and solidarity. Wisdom is not only free, transcendent, difficult to
find, but she is near as nurturer and instructor, engaging the com-
mitment of those who seek her. Free gift, she is also the sure reward
of those who engage themselves in quest of her.

V I . Matthean Wisdom Texts

Early Christians used the Wisdom myth to reflect on the
significance of Jesus, and of their experience of him. It is present
in the christological hymn of Phil 2:6-11. And it is also present in

99
Cf. Mack, "Wisdom Myth," pp. 46-60. R. Bultmann was the first to
perceive a "wisdom myth" behind materials such as those studied in section V
of this paper; "Der religionsgeschichtliche Hintergrund des Prologs zum
Johannes-Evangelium," in Eucharisterion; Studien zur Religion und Literatur des Alten
und Neuen Testaments, ed by. Hans Schmidt (Göttingen, 1923), pp. 1-11.
Bultmann, however, considered the Wisdom myth as a unified "story."
100
Mack, "Wisdom Myth," pp. 48-60.
101
Ibid., p. 59.
32 CELIA DEUTSCH

Q 102 There is no evidence that Matthew knew the letter to the

Philippians. However, he certainly used Q, and in the case of
Wisdom passages, Matthew made explicit the Wisdom christology
implicit in the earlier source.
Why has Matthew done so? And what does it mean that Mat­
thew has applied to Jesus the Wisdom myth? At this point we must
turn to the text and examine the passages in which Matthew
designates Jesus as personified Wisdom. We will examine not only
the way in which Matthew has edited his source, but also the
literary context within the broader units in which the passages
occur.
Two of the Wisdom sayings (11:19 and 11:25-30) occur in the
broader unit constituted by 11:2-13:68. 1 0 3 Jesus' teaching and
deeds are the points of reference throughout this section. While
many authors consider the focus of the section to be the rejection
of Jesus, 1 0 4 we must say that the material is far more complex. It
portrays, rather, a variety of responses to Jesus' ministry of
teaching and healing.
There are questions. J o h n and his disciples ask, " a r e you he who
is to c o m e ? " (11:3). After the healing of the blind and dumb
demoniac, people ask, " C a n this be the Son of D a v i d ? " (12:23).
And Jesus' disciples ask, " W h y do you speak in parables?"
(13:10). And there is that final question in 13:54, " W h e r e did this
m a n get this wisdom and these mighty works?"
T h e question of Jesus' identity and the significantly of his deeds
and teaching then, stand at the heart of 11:2-13:58. There is among
some, misperception—lack of understanding of J o h n ' s identity
(11:7-15), "dullness of h e a r t , " and inability to " s e e " or " h e a r "
the inner meaning of Jesus' own teaching (13:15). And there are
opposition, rejection, unbelief. T h e Galilean cities among whom
Jesus has done " m i g h t y works" have refused to repent (11:20-24).
Opposing teachers challenge Jesus regarding Sabbath observance

102
Cf Μ E Boring, Sayings of the Risen Jesus, Christian Prophecy in the Synoptic
Tradition ( S N T S M S 46 Cambridge, 1982), ρ 173, J Kloppenborg, " W i s d o m
Christology in Q , " L T P 34 (1978), pp 129-147, J Robinson, " J e s u s as Sophos
and S o p h i a , " p p 1-16
103
For other delimitations of context, see Hidden Wisdom, ρ 150, note 3 We
assign 13 53-58 to the prior unit because, while σοφία might refer to the teaching
in the synagogue m that passage, δυνάμεις has no referent there It does, however,
find referents in 11 2-6, 19, 20-24, 12 9-14, 15, 22-30
104
Cf Hidden Wisdom, ρ 21
 W I S D O M IN M A T T H E W 33

in 12:1-8, 9-14, and later accuse him of exorcising by means of

demonic power (12:22-30). And Jesus meets with skepticism,
unbelief and rejection on the part of his fellow townsfolk, who are
* offended' ' by him (και έσκανδαλίζοντο εν αύτω, 13:57).
Opposition, misperception and rejection are indeed dominant
motifs in 11:2-13;58. Equally significant, however, are contrasting
themes of acceptance, perception, understanding. J o h n and his
disciples query in good faith (11:2-6), as indicated by Jesus'
response. T h e *'babes" receive revelation (11:25). Jesus' disciples
do the will of the Father (12:49-50). And they have been given the
mysteries of the kingdom of Heaven—they " s e e , " " h e a r , " (13:17)
and " u n d e r s t a n d " (13:23, 51).
There are also themes of concealment and revelation. The Father
hides "these t h i n g s " from the wise and understanding (11:25).
And the mysteries of God's reign are hidden from the crowds
(13:11). Jesus reveals his identity through word and deed (11:2-6;
12:15-21, 22-30; 13:53-58). T h e Father reveals the Son and "these
t h i n g s " to those whom H e wills (11:25-27). T h e mysteries of the
Reign of Heaven are given to the disciples (13:11). And even the
parables become vehicles of disclosure of " h i d d e n t h i n g s "
(κεκρυμμένα, 13:35). T h e content ofthat revelation is eschatological
and apocalyptic. That is, it has to do with the disclosure of the
inauguration of a new order, the Reign of Heaven.

A. Matt 11:19

Matthew's first Wisdom saying is 11:19: "Yet Wisdom is

justified by her d e e d s " (και έδικαιώθη ή σοφία από τών έργων αύτης).
Luke has, "Yet Wisdom is justified by all her children" (από
πάντων τών τέκνων αυτής, Luke 7:35). In both Mattew and Luke,
the saying stands as conclusion to a parable (Matt ll:16-17//Luke
7:31-32) which has been applied to J o h n and Jesus (Matt 11:18-
105
19a//Luke 7:33-34), and ultimately to a longer unit of material
which, Matthew, comprises 11:2-19, indicated by the reference to

105
The parable probably stood independent of the application in the pre-Q
stratum; cf. Bultmann, History, p. 172; P. Hoffman, Studien zur Theologie der Logien-
quelle (NTAbh 8. Munster, 1972), pp. 225-231; J. Kloppenborg, The Formation of
Q Trajectories in Ancient Wisdom Collections (Philadelphia, 1987), p. 110; D.
Lührmann, Die Redaktion der Logienquelle ( W M A N T 33. Neukirchen-Vluyn, 1969),
p. 29.
34 CELIA DEUTSCH

the " d e e d s of the C h r i s t " (τα έργα του Χρίστου) in v. 2, and the
106
" d e e d s " (έργα) of Wisdom in v. 19.
It is likely that the Lucan version, with από πάντων τών τέκνων
107
αυτής, is closer to the original-saying, for the " c h i l d r e n " of the
Wisdom saying corresponds to the children (παιδίοις) in the
108
parable. Matthew has changed [πάντων] τών τέκνων αυτής to " h e r
d e e d s " (έργων αυτής, 11:19b) in order to identify Jesus with
Wisdom, 1 0 9 by creating a parallel between the deeds of Wisdom in
v. 19b and the " d e e d s of the C h r i s t " in v. 2. 1 1 0
Why has Matthew made this change, and what indicates that
" W i s d o m " refers here to Jesus? In Q, the parable and concluding
saying about Wisdom's children referred primarily to the Son of
M a n and to J o h n , who are Wisdom's " c h i l d r e n " or envoys; but
also by extension, to those who recognize Wisdom's messengers,
i.e., " t a x collectors and sinners," with the latter being in contrast
to the children in the marketplace (Matt ll:16-19a//Luke 7:31-
3 4 ) . i n Matthew's saying thus seems to have loosened the saying
from its point of reference, i.e., J o h n and Jesus, and those who
accept or reject them.
Matthew has certain concerns which make sense of the change. In
his redactional activity with these materials (i.e., 11:2-19), Mat­
thew underscores J o h n ' s honored place and parallels him to Jesus.
So he changes the saying in 11:11 to read ' 'there has not risen' ' (ουκ
έγήγερται) rather than " n o n e i s " (ουδείς έστιν, Luke 7:28). And just
as Jesus is the " C o m i n g O n e " (ό ερχόμενος, 11:3), so J o h n is
"Elijah who is to c o m e " (ό μέλλων ερχεσθοα, 11:14). Finally, Mat­
thew calls attention to J o h n ' s eschatological role with the words,
" H e who has ears to hear, let him h e a r " (11:15).
But Matthew also makes it clear that J o h n ' s role is subordinate

106
T h e fact that the materials exist in substantially the same order in Luke,
indicates that they had already achieved that order and were handed on as a unit
by the redactor of Q , cf Bultmann, History, ρ 164, Suggs, Wisdom, pp 37 f
107
Cf Hoffmann, Studien, ρ 229, Suggs, Wisdom, ρ 39, U Wilckens, Weisheit
und Torheit eine exegetisch-religionsgeschichtliche Untersuchung zu 1 Kor 1 und 2 ( B H T 26
T u b i n g e n , 1959), ρ 198
ios Πάντων in Luke 7 35 may be secondary, cf Kloppenborg, Formation of Q,
ρ 110
109
Cf Suggs, Wisdom, ρ 57
110
Cf Kloppenborg, Formation of Q, ρ 110, L u h r m a n n , Redaktion, ρ 30
111
Cf Kloppenborg, Formation of (¿, pp 110-112, L u h r m a n n , Redaktion, ρ 29,
Wilckens, Weisheit und Torheit, ρ 198
 W I S D O M IN M A T T H E W 35

to that of Jesus. 1 1 2 Jesus is the Christ, the Coming One (vv. 2-3),
while J o h n is the messenger, the Elijah figure (11:10). Moreover,
while J o h n is greater than other people, Jesus the " l e a s t " (ó
μικρότερος) is yet greater (11:14). And through the awkward-
seeming changes in 11:19b, Matthew indicates that he does not
consider Jesus to he primus inter pares among Wisdom's messengers,
but rather to be identified with personified Wisdom itself.
T h e "deeds of W i s d o m " refer back to the introduction to this
material: " N o w when J o h n heard in prison about the deeds of the
Christ (τα έργα του Χρίστου), he sent word by his disciples and said
to him, 'Are you he who is to come or shall we look for a n o t h e r ? ' "
(vv.2-3). Jesus responds: " G o and tell J o h n what you hear and see:
the blind receive their sight and the lame walk, lepers are cleansed
and the deaf hear, and the poor have the good news preached to
them. And blessed is he who takes no offense at m e " (1 l:4-6//Luke
7:18-23). 1 1 3 And the woes against the Galilean cities, placed by
Matthew in w . 20-24, immediately following, with its three-fold
reference to Jesus' " m i g h t y w o r k s " (δυνάμεις) confirms that, in
11:19 Matthew identifies Wisdom with Jesus the Christ. 1 1 4
But how does Matthew associate personified Wisdom with
" w o r k s " and " m i g h t y deeds"? Among the deeds described in
11:2-6 is the preaching of good news to the poor. And, in 11:20-24,
Jesus speaks prophetically, castigating the Galilean cities which
did not repent (μετανόησαν) at his might works. Furthermore, in
12:38-42 Jesus is compared to the prophet J o n a h : " T h e men of
Niniveh will arise at the judgment with this generation and con­
demn it; for they repented at the preaching of J o n a h and behold
something greater than J o n a h is h e r e " (12:41). 1 1 5 And finally, in
the immediate context of 11:16-19, it is implied that Wisdom's
preaching is successful with the tax collectors and sinner with whom
Jesus dines.
In this context, Matthew has thus altered the Q saying to identify
Jesus with Wisdom in order to make clear the proper ranking of

112
Cf. Suggs, Wisdom, pp. 56-58.
113
Cf. Isa 35:5-6; 61:1.
114
H e r e the δυνάμεις, the έργα, refer back to the miracles recounted in chapters
8 and 9, and forward to those of 12:9-14, 5, 22-23.
115
Cf. 21:11, where a M a t t h e a n redactional addition has the crowd call J e s u s
" t h e prophet Jesus from Nazareth of Galileee." And, in another redactional inser­
tion, M a t t h e w tells us that the chief priests feared the multitudes because they held
J e s u s to be a prophet (21:46).
36 CELIA DEUTSCH

J o h n with respect to Jesus. In so doing, he has associated, identified

the deeds of Wisdom with the deeds of the Christ. This is particu­
larly true of the deed of prophetic preaching. This apparently free­
wheeling editorial activity is appropriate because, as we have seen,
one of Wisdom's roles is that of prophet (Prov 1:20-33), a prophet
moreover who is rejected and who pronounces judgment on those
who do so. And such is the case in Matt 11:16-19, 20-24. 1 1 6

B. Matt 11:25-30

T h e next Wisdom passage follows immediately the woes on the

Galilean cities. Vv. 25-27 is a Q saying which is found, with the
woes, in a section on discipleship in Luke. 1 1 7 Matthew, however,
has placed both in a longer unit dominated by themes of
acceptance-rejection, revelation-concealment.
Initially one asks, " W h y is this considered a Wisdom passage?"
Wisdom is not mentioned explicitly, and σοφός occurs only with a
negative connotation. Reasons for designating 11:25-30 a Wisdom
passage will become clear in our discussion. For the moment, we
must point out the fact that there are several differences between
the Matthean and Lucan versions of vv. 25-27. 1 1 8 T h e most signifi­
cant Matthean redactional change, however, in the addition of vv.
28-30 to vv. 25-27, and the literary context in which he has placed
the whole. 1 1 9 Since we have discussed this passage at length else­
where, we shall limit our remarks here to that which pertains to this
passage as identifying Jesus with personified Wisdom.
How can we speak of an implicit personification of Wisdom in
vv. 25-27, the Q saying? T h e material pertaining to Jesus bears cer­
tain similarities to the various descriptions of Lady Wisdom.

116
On the motif of Sophia's rejected envoys in Q, cf. R. J. Miller, " T h e Rejec­
tion of the Prophets in Q , " JBL 107 (1988), pp. 225-240; A. D. Jacobson, " T h e
Literary Unit of Q , " JBL 101 (1982), pp. 365-389; Ο. H. Steck, Israel und das
gewaltsame Geschick der Propheten ( W M A N T 23. Neukirchen-Vluyn, 1967), pp.
280-297.
117
Matt ll:25-27//Luke 10:21-22; Matt ll:20-24//Luke 10:13-15. It is likely
that Luke 10:21 and 10:22 stood as two separate sayings in the pre-Qstatum; cf.
Hidden Wisdom, p. 49.
118
Those differences include: 1) the introduction to the saying; 2) the use of
έπιγινώσκω in Matthew, rather than γινώσκω; 3) the presence of κρύπτω in Mat­
thew, raher than αποκρύπτω; cf. Hidden Wisdom, p. 52.
119
Ibid., pp. 21-53.
 WISDOM IN MATTHEW 37

Wisdom is hidden, transcendent, known only to God. So too, Jesus

is known only to the Father and to those chosen to become privy
to that knowledge. And, as Wisdom knows the hidden things of
God and mediates that knowledge to the wise, so too Jesus alone
knows the Father and mediates that knowledge to others. Q thus
describes Jesus in terms reserved elsewhere for personified
120
Wisdom.
That identification of Jesus with Wisdom become explicit with
the addition of vv. 28-30, an M saying. Here, the invitation
" C o m e to m e , " the image of the yoke, the promise of rest, the
paradox of an easy yoke and a light burden—all of these recall the
Wisdom passages of earlier literature. The designation of the yoke
as " m y yoke" (τον ζυγόν μου) is particularly explicit, for in Sir 6:25
and 51:26, the yoke is that of Lady Wisdom.
The invitation "Come to me...learn from m e " (Δεΰτε προς
με...μάθετε άπ' έμοϋ) recalls, not only Lady Wisdom's invitation, 121
it also recalls the sage's invitation "Turn to me, foolish ones" in
the Sirach acrostic (51:23). We must conclude that Matthew is here
casting Jesus not only as Wisdom, but as Sage. And this is con­
firmed by the immediate context of this passage, for in 12:1-8, 9-14
we see Jesus interpreting halachah in order to justify otherwise unac­
ceptable action on the Sabbath. Moreover, in the context of the
broader unit, Jesus is the sage whose wisdom is "greater than
Solomon" (12:42), and is acclaimed by the astonished people in the
synagogue (13:54). This convergence of sage and personified
Wisdom in Matthew's portrait of Jesus is not surprising. For
Wisdom, we remember, is indeed a teacher in Proverbs and Sirach.
And we have already seen Jesus cast as Wisdom the Prophet.
What is the referent of "hidden things" and of the "yoke"?
What is revealed and taught by Wisdom? In the immediate context
of the passage, "hidden things" refers to the Son himself and to the
Father. In the context of the broader unit "hidden things" refers
to the Son's identity and the messianic significance of his teaching
and deeds. Specifically it refers to the "secrets of the kingdom of
heaven" (τα μυστήρια της βασιλείας τών ουρανών) which must be hid­
den in parables from the crowds, and which can be understood only

120
Cf. Kloppenborg, "Wisdom Christology," pp. 139-147; Robinson, "Jesus
as Sophos," pp. 8-10.
121
Prov 11:24; 8:1-6; 9:5; Sir 24:19-22.
38 CELIA DEUTSCH

by the disciples to whom the secrets are given (δέδοται γνώναι,

13:10-11, 35).
And " y o k e , " that which Jesus teaches, is Torah, as is clear from
Sir 6:37; 15:1 and 24:1-34. This is confirmed by other texts in
122
which " y o k e " refers to T o r a h . T h a t Jesus' yoke is a reference
to Torah, specifically Jesus' interpretation of Torah, is borne out
in the halachic discussions regarding Sabbath observance which
follow immediately (12:1-8, 9-14).
Moreover, Jesus addresses the " b u r d e n e d " (πεφορτισμέν<η) in v.
28, and in v. 30 pairs " m y y o k e " with " m y b u r d e n " (φορτίον μου).
" B u r d e n " occurs in Matthew only here and in 23:4, where te word
refers to the scribes' and Pharisees' teaching. The context of 11:30
makes it clear that, in the invitation of vv. 28-30, Jesus is described
as placing his interpretation of Torah over against that of ' ' scribes
and Pharisees." T h u s " h i d d e n things" and " y o k e " , the content of
revelation and teaching in this passage, have a three-fold referent
to apocalyptic instruction about the Reign of God, the significance
of Jesus in that Reign, and to Jesus' halachic interpretation. 1 2 3
What does the identification of Jesus as Wisdom signify in 11:25-
30? In describing Jesus as Wisdom, Matthew here portrays him as
hidden and revealed, transcendent. We learn that he mediates
knowledge of God, and of the hidden things of the apocalyptic
Reign. And Wisdom, Jesus, profers the proper interpretation of
T o r a h . Mediation, revelation, Torah instruction, occur precisely in
the relationship of discipleship. Use of the invitation, the paradox
of an easy yoke and a light burden, and the promise of rest convey
the passage's meaning in the terms of nurturance and affective
engagement present in Second Temple and Tannaitic Wisdom
texts.
T h e identification of Jesus with Wisdom in 11:25-30, moreover,
authenticates Jesus' teaching, both apocalyptic and halachic. H e
can reveal the hidden things, give authoritative halachic decisions
because he is Wisdom. Thus, his teaching is legitimated over
against that of opposing teachers—Matthew's ubiquitous "scribes
and Pharisees."

122
2 Enoch 34 1-2, 2 Bar 41 3-5, Aboth 3 6, Sifre Deut 323
123
T h e convergence of apocalyptic, wisdom and halachic concerns occurs also
in the Second Temple era, cf Hidden Wisdom^ pp 64-81, Kloppenborg, " W i s d o m
Christology," pp 138 f
 WISDOM IN MATTHEW 39

T h e identification also authenticates the community of disciples,

i.e., Matthew's own community, in their claims to truth. After all,
the disciples possess "revelation or tradition unknown to out­
s i d e r s , " 1 2 4 originating ultimately in a teacher who is uniquely
legitimate.

C. Matt 23:34-36, 37-39

T h e final material for our consideration is Matt 23:34-36, 37-39.

Usually vv. 34-36 and 37-39 are treated separately, since they are
indeed separate logia in Q / 2 5 However, Matthew has placed them
together as a single unit. T h u s we shall discuss them together.
T h e Wisdom sayings of 23:34-36, 37-39 follow the woes
addressed to the "scribes and Pharisees," who are called
" h y p o c r i t e s " (23:13-33). And the woes are preceded by 23:1-12, a
passage in which Jesus is portrayed as contrasting the manner of
leadership exercised by scribes and Pharisees with that required of
the leaders of Matthew's community. 1 2 6 T h e Wisdom sayings are
followed by Jesus' departure from the Temple in 24:1 and the
apocalyptic discourse in 24:3-25:46, which describes the events to
occur at the "close of the a g e " (συντέλεια του αιώνος, 24:3).
T h e extended context of these Wisdom sayings is the unit 19:1-
25:46. Conflict between Jesus and opposing leaders dominates this
unit. Those opponents include Herodians (22:16), Sadducees
(22:23), chief priests (20:18; 21:23, 45), and elders (21:23). Most
frequently, however, they are Pharisees (19:3; 21:45; 22:15, 34, 41)
and scribes (20:18; 21:15).
Sources of conflict include concern about halachah (19:3-9; 22:15-
22, 23-33, 34-40), and Jesus' authority to teach, heal and perform
"wonderful t h i n g s " (θαυμάσια, 21:15; cf vv. 14-22). Moreover,
there are messianic connotations, displayed in the chief priests' and
scribes' indignation at the acclamation " H o s a n n a to the Son of
David (21:14-16), a Matthean redactional addition. T h e conflict
reaches a climax in 21:33-46. In the editorial conclusion to the
parable of the wicked husbandmen, Matthew has Jesus predict that

124
S. Cohen, "The Significance of Yavneh: Pharisees, Rabbis, and the End of
Jewish Sectarianism,'' HUCA 55 (1984) p. 30.
125
Matt 23:34-36//Luke 11:49-51; Matt 23:37-39//Luke 13:34-35.
126
For a reconstruction of the woes in Q, see Kloppenborg, Formation of C¿ p.
140.
40 CELIA DEUTSCH

leadership will be given to others. And the Pharisees, in response,

attempt to have Jesus arrested.
T h e motif of conflict reflects the struggle between the Matthean
community and the broader Jewish community, particularly the
127
leadership. But conflict is internal as well. In chapter 24, mate­
rial heavily imprinted by the situation of Matthew's community,
the evangelist describes Jesus' warning against false messiahs (v. 5)
and prophets (v. 11) who will lead people astray (cf. v. 24). Mat­
thew warns that because of the hostility ifc 'all the n a t i o n s " (πάντων
τών εθνών, 24:9), the community will be divided by mutual betrayal
and hatred. Matthew associates this with the rise of false prophets,
the spread of lawlessness (ανομία) and the cooling of communal love
(vv. 11-12). 1 2 8
Jesus stands over against the false teachers of chapter 24, telling
the disciples that the time of the final time is hidden with the Father
(24:32-36), proferring a message of endurance (v. 13) and readiness
(24:36-51; 25:1-13, 14-30). And the community, he says, is to exer­
cise that readiness in the practice of communal concern (25:31-46).
Discipleship is another important, if less conspicuous, motif in
this section. Discipleship, with all its difficulties, coincides with
entry into the Reign of Heaven (19:23; cf 19:16-22, 23-30). And
entry into that Reign is available to all—even tax collector and
sinner—on condition of repentance and faith (21:28-32).
T h e disciple is one who is as the child (19:14; cf. 18:1-4), and
who is willing to leave all to follow Jesus (19:23-30). Jesus is the
humble one (21:5) who has come to serve (20:28). Thus,
discipleship and leadership in the community mean that the
follower likewise become a " s l a v e " in that community (20:26-27;
23:11-12).
T h e motif of perception is present in this unit, as it is in 11:2-
13:58. T h e obtuse sons of Zebedee and their mother (20:20-28)
contrast sharply with the two blind men in the following pericope,
who ask Jesus to open their eyes (20:29-34). We are given to under­
stand that this is a story about inner ' ' s i g h t " as well as physical
vision. And in chapter 24 βλέπω and όράω are to be understood not

127
Cf D R A H a r e , The Theme of Jewish Persecution of Christians in the Gospel
According to St Matthew ( S N T S M S 6 Cambridge, 1967), pp 80-96
128
In the Synoptic tradition ανομία occurs only in M a t t h e w ' s gospel, cf 7 23,
13 4 1 , 23 28, 24 12 In 7 23, as well as in 24 12, it is associated with false pro­
phecy, cf 7 21-22
 W I S D O M IN M A T T H E W 41

only on the level of physical sight, but that of inner vision or percep­
tion as well. 1 2 9 And finally, scribes and Pharisees are ' ' b l i n d "
(τυφλοί, 23:16, 17, 19, 24, 26). 1 3 0 T h a t is, they do not perceive the
inner meaning of halachah and give their people proper leadership.
Conflict thus dominates M a t t 19:1-25:46. And the conflict
between Jesus and his opponents is underscored by the contrast
with motifs of discipleship and perception.
We turn to the Wisdom sayings in chapter 23. There, at the end
of the woes, we find two Wisdom logia, an oracle in w . 34-36 1 3 1
and a lament in vv. 37-39. 1 3 2 In neither of these sayings does Mat­
thew identify Jesus with personified Wisdom in an explicit way. In
vv. 34-36 we read: "Therefore I send you prophets and wise men
and scribes, some of whom you will kill and crucify, and some you
will scourge in your synagogues and persecute from town to
t o w n . . . " (v. 34).
What indicates this saying to be an oracle of Wisdom? T h e
Lucan version of the saying, which likely stands closest to Q, reads:
"Therefore the Wisdom of God said, Ί will send them prophets
and apostles, some of whom they will kill and p e r s e c u t e , , , (Luke
11:49). Matthew has replaced the Q, " S o p h i a of G o d " with " I " ,
thus placing Wisdom's words on Jesus' lips. And so, in 23:34 Mat­
thew has once again ascribed to Jesus a function possessed by Q,
i.e., the sending of envoys.
T h e substitution of " I " for " t h e Sophia of G o d " makes explicit
the presentation of Jesus as personified Wisdom. 1 3 3 Moreover, it
smoothes the awkwardness of the Q oracle where " i n the midst of
woes attributed to Jesus it is unexpected to fund a saying of
Sophia."134
129
βλέπω, 24:24 όράω, 24:6, 15, 30. βλέπω is taken from Mk 13:25; όράω is
Marcan in v. 15, and Matthean in vv. 6 and 30. That these two verbs have to
do with perception as well as physical sight is indicated by the relationship of sight
to signs (σημεΐον) in chapter 24; signs must be understood with regard both to
appearance and to inner significance (24:3, 24, 30).
130
In each of these τυφλός is redactional, and is synonymous with υποκριτής; vv
13, 15, 23, 25, 27, 29.
131
So called by Suggs, Wisdom, pp. 13-24.
132
Ibid., p. 64.
133
Cf. D. E. Aune, Prophecy in Early Christianity and the Ancient Mediterranean
World (Grand Rapids, Michigan, 1983), p. 237; E. Schweizer, Das Evangelium nach
Matthäus ( N T D 2. Göttingen, 1973), p. 284; Suggs, Wisdom, pp. 59 f.; Wilckens,
Weisheit und Torheit, p. 197.
134
Kloppenborg, Formation of Q p. 144. Such awkwardness indicates the
likelihood that Luke 11:47-48 and 49-51 is "a secondary construction of Q redac-
tion. "
42 CELIA DEUTSCH

Matthew has introduced other changes into the oracle. T h e Qsay­

ing has Wisdom speak in the future tense: άποστελώ εις αυτούς. Mat­
thew, however, has Jesus speak in the present tense directly to his
addressees: εγώ αποστέλλω προς υμάς. Use of the present tense and
the second person rather than third, actualize the saying, relating
it to the Matthean community. The envoys sent by Wisdom are not
only, or even primarily, the prophets of old, whose sending is des­
cribed in vv. 29-32. Rather, they are the disciples of Jesus and
4
'messengers" of Matthew's community over against opposing
teachers, and sent to them.
T h e terms προφήτας, σοφούς and γραμματείς correspond to offices
in Matthew's community. 1 3 5 Matthew's warnings against false pro­
phets (7:15; 24;11, 24) lead one to believe that there were genuine
prophets in his community as well. And this is confirmed by 10:41.
T h e use of προφήτας in 23:34 likely derives from Q 1 3 6 Σοφούς
and γραμματείς, however, are probably due to Matthean redac­
tional activity. Σοφός or its Hebrew equivalent 02Π was a common
term for '"teacher" in the first century. 1 3 7 And γραμματεύς is syn­
onymous with ΊΒ10, a pre-Tannaitic equivalent for ΜΠ, which
includes the functions of interpreting and transmitting the tradi­
t i o n . 1 3 8 It was used, as well, in reference to the apocalyiptic seers. 1 3 9
Here, in 23:34, γραμματεύς reflects Matthew's interest in the func­
tions of transmission and interpretation exercised in his com­
munity.140

135
Cf E Haenchen, " M a t t h a u s 23, " Z T K 48 (1951), ρ 53, G Strecker, " T h e
Concept of History in M a t t h e w , " J A A R 25 (1967), ρ 229
136
It is likely that only προφήτας stood in the original Q saying In Luke,
απόστολος is taken from a source only in 9 10 (//Mk 6 30) It is redactional m 6 13,
17 5, 22 14, 24 10, and it is likely that it is redactional in 11 49 as well Cf Hoff­
m a n n , Studien, ρ 164, Kloppenborg, Formation of Q ρ 143, Robinson, " J e s u s , "
ρ 11, Steck, Israel, ρ 30, Suggs, Wisdom, pp 14-16, J Zumstein, La condition du
croyant dans l'évangile selon Matthieu ( O B O 16 F n b o u r g , 1977), ρ 155
137 Qf Haenchen, " M a t t h a u s 2 3 , " ρ 53, Zumstein, La condition, ρ 155
138
Cf Sir 38 24-39 11, Josephus, Ant 17 149 ff , 19 332 ff, Wars 1 648 ff,
m S a n h 1 1 3 , yBer 1 7 (3b), bBer 21b, Sifre Deut 115 and 154 In some cases "1D1D
also meant "school t e a c h e r , " cf mSot 9 15, bSuk 29a
139
Cf J u b 12 26-27, 1 Enoch 12 4, 15 1-2, 4Ezra 15 1-5, 2 Bar 77 11-87 1, see
Hidden Wisdom, ρ 71, J Jeremías, Jerusalem in the Time of Jesus, trans by F Η
and C Η Cave (London, 1969), p p 237 f
140
Cf 13 52, see W Trilling, " A m t u n d Amtsverstandnis bei M a t t h a u s , " in
Mélanges bibliques en hommage au R Ρ Béda Rigaux, ed by A Descamps and
R D A de Halleux (Gembloux, 1970), ρ 34, Zumstein, La condition, pp 161 f
 WISDOM IN MATTHEW 43

At the conclusion of the woes Matthew thus presents Wisdom's

envoys as exercising prophetic and teaching functions both in
Jesus' time and in that of the Matthean community. As he does in
23:1-12, the introduction to the woes, so at the conclusion Matthew
places Jesus and the teachers of his own community over against
the "scribes and Pharisees," the teachers of the broader Jewish
community.
Matthew's version of the saying about Wisdom's envoys expands
the prediction of persecution. Whereas Luke (Q) has " s o m e of
whom they will kill and persecute..." Mattew has " s o m e of whom
you will kill and crucify and some you will scourge in your
synagogues and persecute from town to t o w n . " T h e addition of the
verbs "crucify" (σταυρόω) and " s c o u r g e " (μαστιγόω) recalls the
passion predictions, the third of which occurs in 20:19, in our
broader unit. "Kill and crucify" is not to be taken literally; rather
it recalls Jesus' fate. Matthew's description of the fate of Wisdom's
envoys is govered by Wisdom's own destiny. And the fact that
"scourge in your synagogues" and "persecute from town to t o w n "
recalls the disciples' lot as described in 10:17, 23 confirms this.
T h e logion continues in 23:35ff:
that upon you may come all the righteous blood shed on earth, from the blood
of innocent Abel to the blood of Zechanah the son of Berachiah, whom you
murdered between the sanctuary and the altar Truly, I say to you, all this will
come upon this generation

This saying contains a number of interesting features. For our

purpose, however, we signal the reference to Abel and Zechariah,
which spans the entire Hebrew Scriptures, the first and last-
mentioned murders there. 1 4 1 Moreover, this part of the saying
refers back to v. 31, which calls scribes and Pharisees " s o n s of those
who murder the p r o p h e t s . " Here, M a t t h e w — a n d Q, of course—
takes over a tradition regarding the rejection and killing of the pro­
phets and applies it to the fate of the prophets, wise men and scribes

141
For the story of Abel, cf Gen 4 1-16 There is no reference in the Hebrew
Bible to the murder of Zechariah ben Berachiah It is likely that in Q, the reference
is to Zechariah the son of Jehoiada the priest who was slain in the Temple by an
angry crowd (2 Chron 24 17-23) There Zechariah son of Jehoiada speaks " m the
spirit of the Lord," and is thus described in prophetic terms It is likely that this
is the reason that Matthew appears to have confused him with Zechariah ben
Berachiah Cf Kloppenborg, Formation of Q, ρ 145, E Klostermann, Das Mat-
thausevangehum ( H N T 4, 4th edn Tubingen, 1971), ρ 189, Steck, Israel, ρ 39
44 CELIA DEUTSCH

sent by Jesus as personified Wisdom. 1 4 2 And the reference to Abel

and Zechariah places the envoys in the context of Wisdom's
history, a history which—at least as reflected in WisSol 7:27 and
10:1-11:14—includes her presence with Adam, Abel, Noah, the
patriarchs, and Moses the prophet (WisSol 11:1).
T h u s the fate of Jesus' envoys and, perforce, those of Matthew's
day, enters into the long history of Israel's prophets and Wisdom's
envoys. Moreover, Matthew creates a continuity between the past
history of Israel, the rejection of repentance in Jesus' day and the
opposition experienced by the Matthean community and its
leaders. In referring to the teachers of his community as Wisdom's
envoys and placing them in the context of prophetic activity and
history, Matthew legitimates their teaching and leadership, and he
explains the opposition which they encounter. They are the proper
teachers and interpreters of the tradition because they are Wisdom's
envoys, and they experience opposition because that is the fate of
prophets. 1 4 3
T h e oracle in 23:34-36 is followed by the lament in vv. 37-39,
with its poignant image of Jesus as a mother hen who would gather
her brood under her wings. Luke has the lament in another context
(Luke 13:34-35), where it follows 13:24-28 (Q), with its pronounce­
ment of judgment (vv. 28-29), and the Lucan pericope in vv. 31-33
with its concluding saying " i t cannot be that a prophet would
perish away from J e r u s a l e m " (v. 33b). The presence of the lament
in both Matthew and Luke, and its absence in Mark, indicates a
source in Q; but whether the Matthean or Lucan version represents
the original Q context, or whether both have displaced the saying,
144
is debatable.
Moreover, it is not clear that the lament was originally a lament
of Wisdom. 1 4 5 Matt 23:37-39 could well have represented a pro-

142
Cf. 1 Κ 18:1-16; 2 C h r o n 24:17-23; M a r t l s a 5:1-16; Lives of the Prophets
2:1; 3:18; 6:2; 7:1-3. See Aune, Prophecy, p p . 158 f. O n the rabbinic traditions
regarding the killing of the prophets, see B. Halpern A m a r u , " T h e Killing of the
Prophets: Unraveling of a M i d r a s h , " H U C A 54 (1983), p p . 153-180.
143
Opposition here legitimates the perceived truth of the M a t t h e a n position.
O n the role of conflict in such processes, see Gager, Kingdom, p p . 85-87.
144
For a s u m m a r y of opinion, see Kloppenborg, Formation of Q, pp. 227 f.
145
Hoffman refers to this as a Jesus-saying rather than a Wisdom saying; cf.
Studien, p. 172. C o n t r a Bultmann, History, p. 115; by implication, J . M . Robin­
son, "Basic Shifts in G e r m a n T h e o l o g y , " Interpretation 16 (1962), p . 84; Suggs,
Wisdom, pp. 64-66.
 WISDOM IN MATTHEW 45

phetic lament spoken in G o d ' s n a m e — a possibility suggested by

146
use of the theological passive in v. 38 (άφίεται). O r it could have
147
been a dominical saying.
Nonetheless, oracle and lament do stand together in the Mat­
thean context, whether so placed in the source or not. T h e two say­
ings were likely joined because of a certain coherence between
them. T h e terms προφήτης, αποστέλλω and άποκτείνω are present in
both and serve as catchwords. And the motifs of the Temple and
the slaying of the prophets are also present in both.
Moreover, the lament stands with Wisdom's oracle in the Mat­
thean context, whether or not it was originally understood to be a
Wisdom saying. T h e fact that the lament follows the oracle
immediately, without so much as a transitioned phrase, indicates
that Matthew considers the speaker of the lament to be Jesus as per­
sonified Wisdom. Matthew, or his source, could have perceived the
lament to be a Wisdom saying because the motif of the sending of
prophets, use of maternal imagery and the theme of rejection are,
in fact, applied to Wisdom in the Jewish literature we have
examined above.
V. 38 is of particular interest: ''Behold your house is forsaken
and desolate." It follows the statement that Jerusalem has refused
Wisdom's approach. And, with v. 39, it precedes the statement in
24:1 that Jesus left the Temple, along with the following predictions
regarding the end-time, which include reference to the destruction
of the Temple (24:15).
In Sir 24:8-12, Wisdom-Torah came to dwell in the Temple.
Here, in M a t t 23:37-39 we are told that Wisdom will leave the
Temple because Wisdom has been rejected. T h e saying recalls, as
well, Wisdom's threat in Prov 1:24-28, and the statements about
Wisdom's withdrawal in 1 Enoch 42 and 4 Ezra 5:9-12. In Mat­
thew 23:37-39, the rejection of Wisdom is associated as well, with
the rejection of Wisdom's envoys (23:34-36). And the rejection of
Wisdom is underscored by the maternal imagery used to describe
Jesus, Wisdom personified.

146
Cf. J . Schmid, Das Evangelium nach Matthäus (Regensburg, 1952), p. 256. It
was certainly understood as a prophecy in God's name by the Christian inter-
polator of 2 Esdras 1:30-32.
147
Cf. Hoffmann, Studien, p. 172.
46 CELIA DEUTSCH

V I I . Conclusions
And so Matthew indentifies Jesus with personified Wisdom. He
has transformed a traditional symbol, " L a d y W i s d o m " , so that the
two terms conjoined by the metaphor are no longer " W o m a n " and
" W i s d o m " but " J e s u s " and " W i s d o m " . The content of the sym-
bol is located no longer in an imaginary woman, but in an
historical, albeit exalted, male. The shift is startling, and its
significance requires further exploration in terms of the process of
symbolization, and gender and feminist studies. 148
At this point, one can say that, in the transformation of the sym-
bol " L a d y W i s d o m , " Wisdom's " s t o r y " or " m y t h " becomes that
of Jesus. A myth, cast in the distant present, becomes the vehicle
for theological reflection on the near past and the present. That is,
Wisdom's myth is used to interpret the significance of Jesus' iden-
tity, work and destiny, as well as that of his disciples.
As Wisdom is hidden and revealed, so too is Jesus, as well as the
mysteries of the Kingdom he preaches. Just as Wisdom, present
both to God and humankind, mediates knowledge of hidden things,
so too does Jesus.
As Wisdom is a teacher, so too is Jesus. He calls disciples, and
that call, Wisdom's call, is accompanied by the paradox of an easy
burden and a light yoke, and the promise of rest. Paradox and pro-
mise are concomitant with learning, that is, with relationship to the
Sage who is Wisdom. And, as Wisdom's relationship to her
disciples is portrayed in maternal and affective terms, so too is that
of Jesus to his disciples, actual or would-be.
Moreover, Wisdom is a prophet, calling people to turn to her,
and uttering a warning to those who refuse to heed her. So too is
Jesus a prophet, inviting repentance and pronouncing judgment on
those who refuse. And, as Wisdom withdraws in the face of evil, so
Jesus withdraws in the face of rejection, uttering judgment on the
guilty parties.
And finally, as Wisdom has agents through whom she works, so
Jesus sends prophets, wise men and scribes, understood not only as
those contemporary with his earthly life, but also the functionaries
of the Matthean community.

148
For one such attempt regarding feminist thought see Schüssler Fiorenza, In
Memory of Her, pp. 130-136.
 W I S D O M IN M A T T H E W 47

Matthew thus identifies Jesus with Wisdom because he perceives

that many of the elements in the Wisdom myth describe Jesus, his
deeds and teaching. Moreover, Matthew's Jesus assumes the func-
tions of Wisdom in terms of the basic question outlined above.
Thus, to the question: " H o w is God known?" Matthew would
have replied, " T h o u g h the revelation which occurs in the context
of discipleship to Jesus the Son who is W i s d o m . " T o the question
" H o w do people know God's will and respond to i t ? " Matthew
would reply, " T h o u g h Jesus' teaching which is the authoritative
interpretation of the tradition." And to the question " W h y has evil
befallen the people?" Matthew would respond, "Because they have
rejected h i m . "
Finally, Matthew's transformation of the Wisdom myth is a vehi-
cle through which he legitimates Jesus' teaching and prophetic pro-
phetic proclamation. Jesus gives authoritative interpretation of
Torah because he is Wisdom, and he announces judgment because,
as Wisdom, he is prophet. Moreover, the identification of Jesus
with Wisdom legitimates, as well, the teaching authority of his
envoys. That is, it legitimates the teaching authority of the teachers
in Matthew's community, over against the teachers of the broader
Jewish community. The teachers of Matthew's community are the
proper and authoritative teachers because they are sent by
Wisdom.
The tensive nature of symbol has thus allowed Matthew to
transform a traditional myth according to the needs of his com-
munity, one whose teaching authority is in conflict with that of the
parent community, and which struggles to re-interpret its tradition
in light of its experience of the risen Jesus.
 ^ s
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