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General division
Since, as already stated,[28] rulers and prelates, and consequently all people, are stimulated by this book to study and love wisdom, and since wisdom cannot be had[29] without observing justice, it says in chapter one, verse 4: Wisdom will not enter a malicious soul. Sirach 1:33 says: ‘If you desire wisdom, keep[30] justice’. So a Gloss[31] says that the book, firstly, in chapters one to five exhorts one to justice and, secondly, in chapters six to the end to wisdom.
Part I. Exhortation to justice
In the first part he points out three things according to the three parts of general justice.[32] Firstly, he deals with the justice of a person towards God in chapter one; secondly, of justice towards a neighbour in chapters two and three; thirdly, of justice to oneself in chapters four and five.
Firstly, on the triple justice towards God
In the first section he, firstly, stirs one to justice of the heart, secondly, of the mouth: The spirit of wisdom is benevolent, and will not acquit the evil speaker from his or her lips; and thirdly, of work: Seek not death in the error of your life.
Justice of the heart treated under three headings
Under the first heading he places an exhortation to the good of justice; secondly, the value to those who acquire it: For the Lord is found by those who tempt him not; thirdly, the harm to those who despise it: For perverse thoughts separate from God. In the first section he encourages a right affection of heart: Love justice; in the second, right thinking: Think of the Lord in goodness; and in the third, a right intention: and seek the Lord in simplicity of heart. ____________________________________________________________
FOOTNOTES
[28] In the Prologue towards the end of n. 9. [29] We have followed the reading of the codices and have substituted: sed quia non potest (since ... cannot be had) for: cumque non possit (and since … may not be had). [30] The Vulgate has: conserva (maintain) not: serva (keep). [31] Glossa ordinaria on 1:1: ‘To lead us back and invite us to justice, he first commends justice by which one arrives at wisdom, saying: Love justice etc.’ – Note that when a Glossa ordinaria is quoted, unless otherwise noted, the text is taken from Strabo and Lyranus, while for a Glossa interlinearis the text is taken from Lyranus. In the Book of Wisdom both ordinary and interlinear glosses are taken from what Rabanus proposed in his Comment. on this book. – The observation that the observance of justice is necessary for wisdom is proposed in Collation 2 n. 2ff. of Bonaventure’s Collations on the Six Days. [32] Glossa ordinaria on Matthew 5:6: Justice is giving to each one, namely, to oneself, to neighbours, and to God. |