@idav and
@Shadow Wolf : in order to engage in an informed exegesis of the introductory chapter from the
Epistle to the Romans, it is essential for you both to have some familiarity with the source of Paul's thinking in these passages.
The relevant material can be found in the deuterocanonical
Wisdom of Solomon, a Hellenistic Jewish text composed circa 150 BCE - early 1st century BCE that is considered to be sacred scripture by Catholics, Eastern Orthodox and Oriental Orthodox Christians, whilst being included in the apocrypha section of most Anglican and Lutheran bibles. Martin Luther translated
Wisdom in 1529 for inclusion in his German Bible, penning a lengthy preface to the book. Luther rejected the canonicity of Wisdom but placed a very high value on the book itself for Christian growth. Here is a selection from his much more extensive preface:
“[T]here are many good things in this book, and it is well worth reading . . . It pleases me beyond measure that the author here extols the Word of God so highly, and ascribes to the Word all the wonders God has performed, both on enemies and in his saints.
This is the foremost reason why it is well to read this book: one may learn to fear and trust God. To that end may he graciously help us. Amen.” (Luther’s Works, vol. 35, pp. 343-345).
Accordingly, I would strongly urge you to read a translation of this text from the NRSV Bible, here:
Bible Gateway passage: Wisdom 1 - New Revised Standard Version
Now, as to its influence upon Paul's theology in
Romans, here are some snippets from the extensive scholarly literature:
Stephen Barton., Where Shall Wisdom Be Found? Wisdom in the Bible (2005) p. 112:
"Wisdom of Solomon is an important background source for Paul's thought in Romans, especially in his condemnation of human sin and idolatry in Rom 1.18-32. Likewise, his account of the ruler's authority as God-given in Romans 13 owes much to Wisdom 6.1-11"
Linebaugh, A.J. God,. Grace, and Righteousness: Wisdom of Solomon and Paul's Letter to the Romans in Conversation (2011)
"The lexical and thematic parallels between Wisdom 13-15 and Romans 1.18-2.5, and to a lesser extent Wisdom 10-12 (or 10-19) and Romans 9-11, have often been noted"
Watson, F., Paul and the Hermeneutics Of Faith (2004):
"Romans 1:18-32 follows Wisdom 13-14 not just at individual points but in the whole construction of the argument. Both writers argue that the true God might have been known by way of the created order, but that the opportunity has been wasted; that the most fundamental error is the manufacture and worship of idols; that idolatry is the root of all other evils; and that those who commit such sins are subject to divine punishment. While the differences are real and important, there appears to be little or nothing in either text with which the other of the other would have disagreed." (408)
There are many studies by biblical scholars - of all theological persuasions, or lack thereof - which have argued for a close relationship (literary dependence, or at the very least significant allusion and familiarity), between Pauline epistles like Romans, 1 Corinthians and 2 Corinthians on one hand and the Wisdom of Solomon on the other.
St. Paul must have been very familiar with
Wisdom of Solomon and obviously valued it as a reference point, or source of inspiration, for his theology - especially in his condemnation of sin. This is such that in his chapter on "Natural Theology in the Jewish Tradition" in the book
Biblical Faith And Natural Theology (1994), the Scottish Old Testament scholar James Barr averred that he would "
give pride of place to one particular document, the Wisdom of Solomon; for it shows an unusually high similarity to aspects of Paul's language and thought", stating moreover:
https://www.giffordlectures.org/boo...-theology/4-natural-theology-jewish-tradition
Since he came so close to its diction at a number of points, the probability is that that he knew the book [Wisdom of Solomon], and, if he knew the book, that it did count for him as an authoritative religious text. If not, it does not matter much for our immediate purpose, because it means only that Paul belonged, though independently, to a very similar tradition of thought. That this was so can be demonstrated from another aspect shared by Wisdom and by Paul, an aspect which by common consent should belong very definitely to revealed theology: namely the understanding of the first man, Adam, in relation to death and immortality. To this therefore we have to devote some attention....But all these things, which are lacking in the Genesis text itself, and which are found in Paul and are essential to his argument, are found first in the Wisdom of Solomon and found there together.
Indeed, Paul appears to make allusions to this intertestamental text throughout his letters - even to the extent of basing his introductory argument in Romans upon it. Both texts progress by means of the exact same movement of thought: i.e. the idolaters should have been capable of perceiving God through knowledge from created things, rather than worshipping the creature and so are "without excuse" (Wisdom 13.1-9; Romans 1.19-20); the Gentiles rather turned to the idolatrous worship of created things as gods (Wisdom 13.2,7; Rom. 1.22-23, 25). Their ignorance of God (Wisdom 14.22; Rom. 1.21) in turn resulted in them going on to perpetrate all manner of sinfulness, including murder, theft, deceit and sexual promiscuity (Wisdom 14.22-27; Rom. 1.24, 26-31). God's righteous judgement therefore remains on those who practice such abominable deeds (Wisdom 14.30-31; Romans 1.32).
Dr. Richard Goode of the
Newman Research Centre for the Bible has calculated using a "wordcloud" derived from Appendix IV in
Novum Testamentum Graece 27th edn that Paul alludes to
Wisdom of Solomon throughout his epistles far more than to any other apochryphal/intertestamental text:
Which book of the Apocrypha did Paul use most?
Which book of the Apocrypha did Paul use most?
Bearing in mind Paul’s theology and his mission, as with his use of the Tanakh, it is not particularly surprising to find that he makes the most allusions (by a very long margin) to the Wisdom of Solomon...
The Wisdom of Solomon shares with Paul an inclusive theology in which God is concerned with all human beings (including those outside the Jewish nation) and is universally active. It also explicitly develops the idea of immortality. Importantly, immortality is expressed here as being a gift from God to the righteous, rather than being an inherent quality of the human soul (as in Greek thought)...
Which of Paul’s letters contain most allusions?
By far, the most allusions are found in Paul’s letter to the Romans with a total of 76 instances. The Wisdom of Solomon is particularly prominent, especially within the first few chapters – perhaps reflecting their shared belief that wisdom (and the divine) can be learnt through an observation of creation. In the first chapter it has been claimed that there are ten intertestamental allusions...
It is probably not unexpected that the only letter to contain no allusions is Philemon. It might also be significant that the disputed and Pastoral letters tend to have far fewer instances, perhaps indicating a greater distance between Christian thought and language, and non-canonical Jewish literature.
In other words: should you aspire to properly interpret "Romans" in its first century intellectual context, then you need to read and understand
Wisdom of Solomon as a pretext for this exercise, since it is the base text around, or rather upon which, the Apostle Paul frames his argument.
In my next post, I'm going to explain what a contextualized reading of
Wisdom and
Romans in parallel tells us about how to understand what is being communicated.