Lady Wisdom

Personification is not absent from the Bible
Ps 85:11 - kindness and truth meet, justice and peace kiss.
Ps 89:15 - kindness and truth go before the Lord.
Prov 20:1 - wine and strong drink are personified (Prov 23:31–32).
Such technique makes the text more alive.

Lady Wisdom

But, how should we understand the personification of Wisdom?

Is it still a literary technique?

Is it a real personality?

We shall look at few examples:

Job 28, Prov 8, Sirach 24, Baruch 3:9–4:4; Wisdom 7–9.

Job 28

Where can wisdom be found (Job 28:12, 20)?
See Job 28:20–23.
We can find many things in the world but when come to wisdom only God knows where wisdom is (Job 28:23–27; cf. Bar 3:14–37).

Job 28

The passage indicates that Wisdom is distinct from the works of creation such as the abyss or the seas (Job 28:14).

Why only God knows where she is?

Sirach provides the answer (Sirach 1:9–10; cf. Sirach 1:4–5).

Thus, we can say that wisdom in the divine secret in the created world (Sirach 1:1).

The heavens are not wise, the earth is not wise, but wisdom is present in God’s creation.

Job 28

According to Job, humans do not know the way “of her”/ her way (Job 28:13 LXX), but God knows her way and her place (Job 28:23).

Job indicates the futility of human probing into the divine mystery.

Neither Job not the three friends can fathom the divine ways.

Proverbs 8

Proverbs 8 is the basic text for Lady Wisdom, because she speaks at length in her own name (cf. Prov 1:22–33; 9:4–6).
Compare Prov 8:1–3 with Prov 1:20–21 and Prov 9:3 - a similar introduction.
Her address in public and universal - even to fools and simple.

Proverbs 8

Her first claim in the honesty and integrity of her message.

It stands in contrast to the smooth talker, the “strange” woman of Prov 2:16; 5:3; 6:4; 7:21.

Wisdom utters truth and justice (Prov 8:7–8).

These words are associated with the Lord who truthful and just.

Therefore, her instruction is beyond price (Prov 8:10–11; cf. Prov 2:4; 3:14–16; Job 28:15–29; Wisdom 7:8; 8:5).

Proverbs 8

In Prov 8:12–16 - she speaks about the qualities she communicates - prudence, knowledge, and aversion to evil.

Wisdom can be the basis for royal rule because she has counsel, insight and strength.

We find similar qualities in Job 12:13 associated with God.

And in Is 11:2 - those are gifts of the Lord’s spirit to the Messiah.

Proverbs 8

But, not only royalty, but anyone who will love her (Prov 8:17–21) has the opportunity for riches.

Then comes the remarkable passage about her origins (Prov 8:22–31).

Let us look at it.

Proverbs 8

Prov 8:22 - MT has “the Lord fathered me”; LXX has “the Lord created me”.

Prov 8:24–25 - here we find again the statement that the Lord “begot” wisdom before anything else.

Prov 8:23–29 - shows that Wisdom was present when God began to create the universe.

Proverbs 8

Prov 8:30–31 concludes the passage.

There is joyful atmosphere in this passage.

The words such as “delight”, “glad”, and “rejoice” indicate happy and joyful atmosphere at the completion of the creation.

It seems to point back to the seven “and it was (very) good” in the story of creation (Gen 1:1–2:4).

The passage can also indicate Wisdom’s optimistic nature.

Proverbs 8

Prov 8:32–36 - three times repeated command “listen” (Prov 8:32–34) and beatitudes are directed to those who will dedicate themselves to the pursuit of Wisdom.

Compare Prov 8:35 with Prov 18:22 - wisdom and wife.

On the opposite side is death (Prov 8:36).

Wisdom that comes forth from the source of life brings life.

Proverbs 8

Who is she then?

Perhaps, here we may be approaching the mystery of God as the Trinity.

It is through her that God accompanies and saves humanity (cf Wisdom 9:18).

In Prov 8:35 - Wisdom speaks like God and yet she is not identified with God - she is separated from him.

Proverbs 8

Prov 8:22–36 has affected christological discussion regarding Jesus’ divinity.

Both Arius and St. Athanasius referred to it while presenting their different understanding of the mystery of Christ.

Sirach 24

Sirach connects her with “fear of the Lord” and she is “poured out” on creation (1:11–20).
But in chapter 24 she is specifically described.
In Job 28, she was not discovered in Sheol. So where is she?

Sirach 24

Among her people she boasts (24:1).

She open her mouth in an assembly of the Most High (24:2).

She compares herself to a mist (24:3; cf. Gen 1:2 - the Spirit of God).

She journeys through the sky and the abysses, and the earth (24:5–6).

But she was assigned a place in Jacob 24:8, and more concrete in Zion (24:10; cf. 24:11–12).

Sirach 24

24:9 - she embraces time - before the age until the age (24:9).

24:10 - She participates in divine liturgy.

24:13–17 - these comparisons are taken from Palestinian life.

24:21 - paradoxically, she increases appetite for her.

The more one has her, the more one wants to have her.

24:22 - obedience to her secures one against all evil.

Sirach 24

Then, Sirach identifies her with the Torah (24:23; cf. Ex 24:7; Deut 33:4 LXX).

This identification was already present in Ps 19 - it links creation with Law.

And also in Deut 4:6–9 - observance of the law is the evidence of wisdom.

But, the Torah is compared to rivers of Gen 2:11 and to Jordan (24:25–26).

Sirach 24

The Torah is compared to light and her thought fills the entire universe (24:27,29).

He compares himself to a canal or a water channel connecting through his teaching the students with the wisdom of Torah (24:30–34).

Baruch 3:9–4:4

Bar 1:1–3 indicates that the book was written around 582 BC.
Baruch was a secretary of Jeremiah (Jer 36:4–8).
But, today biblical scholars think that the book could not be written before 538 BC.

Baruch 3:9–4:4

The first part (1:1–3:8) shares the message with prophetic books.

It acknowledges the sins of the people and its consequences (Bar 1:17–20).

The second part (3:9–4:4) - share similarities with Sirach connecting Torah to wisdom.

The third part (4:5–5:9) shows a pattern of Isaiah 40–66.

Theology

1:1–3:8 - presents the common prayers of the exiled.
Bar 1:15–2:10; cf. Daniel 9:4–19.
They confess their sins,
Ask for forgiveness,
And hope to regain their lost freedom through repentance and conversion.

Theology

4:5–5:9

1. In the lamentation of Jerusalem we have the reasons for the exile but also hope that it was not the end. (4:5–20);

2. In second part, Jerusalem brings a message of hope to the exiles (4:21–5:9; cf. Is 40:1). They are coming back (4:36–37).

Here, we also find a warning against those who destroyed Jerusalem (4:31–35).

Theology

At the end of the book, we also have the letter of Jeremiah (6:1–72) which a small treatise against pagan idols and their worship.

This last part refers to Jer 29.

There, the prophet wrote the exile that although their exile would be long, they can count on God’s mercy and liberation, as long as they would avoid worshiping pagan idols.

But, Bar 6:1–72 does not resemble a letter and is doubtful that it was written by Jeremiah.

Wisdom in Baruch

3:9–4:4
It presents the Torah as Wisdom, abandoned by Israel in the past, but obedience the Torah is the only way to restoration and piety.
Bar 4:1–2; cf. Sirach 24:23.

Wisdom in Baruch

The poem begins with “listen Israel” (cf. Deut 6:4; 5:1).

The plight of the exiles is interpreted as the result of their abandoning “the spring of wisdom” (4:12).

They must find wisdom but where to find her? (3:14–15; Job 28:12, 20).

3:16–31 - indicates those places where wisdom cannot be found.

3:21 - no one knows the way to her. What to do then?

Wisdom in Baruch

Bar 3:28 is rooted in Deut 30:12–14 (see Rom 10:6–7).

3:32–37 - Turn to our God who alone knows her.

Moreover, he gave her to Israel, his servant and his beloved (3:37).

Finally, Baruch identifies her with the Torah (4:1).

In her is life, so Israel should return to her (4:1–2)

In the Torah, Israel can find out what is pleasing to God (4:4).

Wisdom 7–9

This part is introduced by a prologue (6:22–25) - the author states that he will explain the origin of wisdom.
Author’s path to wisdom (7:1–21);
Hymn in praise of wisdom (7:22–8:1);
Wisdom as a companion in life (8:2–18);

Wisdom 7–9

8:19–9:12 - prayer for wisdom;

9:13–18 - this part can be considered as a prologue to a next part that speaks about wisdom in the history of salvation.

Wisdom 7–9

7:7 - the author gained wisdom because he prayed for her.

Here, we have a new expression - “the spirit of wisdom”.

In the Greek world, the spirit meant - “soul” of the world (Platon)

and “a universal divine principle which animated and penetrated the entire universe, giving it substance and unity” (Stoicism; cf. Wisdom 1:7; 12:1).

Wisdom 7–9

In 9:17 wisdom and God’s “holy spirit” are mentioned together.

Are both necessary to discern God’s will?

Or is wisdom identified with God’s holy spirit?

In 7:7 and 9:17, Wisdom is identified with God’s holy spirit.

In 7:22–23 - the author tells us that within Wisdom there is a spirit with 21 qualities (cf. Is 11:2).

Wisdom 7–9

One among them is the quality of penetrating all other spirits (7:23).

Then, we have the powerful statement of 7:25–26.

The metaphor the author uses to describe Lady Wisdom are:

Breath, outpouring of divine glory, eternal light, mirror of divine activity, a divine image.

Here, we go beyond Prov 8:22–25 and Sirach 24:3.

Wisdom 7–9

In Is 60:19–20 - the Lord is “everlasting light”.

In Gen 1:4, 10, 12, - God saw that everything was good.

Creation is marked with the “image of [God’s] goodness” (7:26).

We can think about John 1:9; 1 John 1:5.

We can also think about Col 1:15.

Wisdom 7–9

9:9 shows the role of wisdom in creation (cf. Prov 8:30).

8:3–4 - presents her as beloved of God who shares the secrets of God’s knowledge.

7:27 brings again the connection between wisdom and God’s spirit (Ps 104:30).

8:1 - “she orders all things well” - seems to indicate that she is in effect God’s providence.

Wisdom 7–9

If Lady Wisdom is like this, we now know why the author fell in love with her (8:2) and prayed for her (9:1–12).

The author realised that only God can give him that gift (8:21).

But, there is also more practical reason for this prayer.

She knows and understands all things and enables one to know what is pleasing and right to God (9:9, 11–12).

For example, 8:7 - four cardinal virtues.

Conclusion

1. Wisdom has divine origin
Prov 8:22; Sirach 24:3, 9; Wis 7:25–26;

2. She existed before creation and seems to have had a role in creation:

Prov 8:22–29; Sirach 1:4; 9–10; Wis 9:9

Conclusion

3. Wisdom is identified with the divine spirit:

Wis 1:7; 9:17; 12:1;

And she is also immanent in the world (Wis 7:24; 8:1).

4. Wisdom accounts for the coherence and permanence of the cosmos:

Wis 1:7; 7:24, 27; 8:1; 11:25.

Conclusion

5. Wisdom has a particular mission to human beings:

Prov 8:4, 31–36; Sirach 24:7, 12, 19–22; Wis 7:27–28; 8:2–3;

5(a) She speaks to them in the world
(Prov 1, 8, 9; Sirach 24:19–22; Wis 6:12–16; 7:22a; 8:7–9; 9:10–16);

5 (b) She promises her followers life and prosperity, every blessing
(Prov 1:32; 3:13–18; 8:1–5, 35; 9:1–6; Sirach 1:14–20; 6:18–31; 15:1–8; 24:19–33; Wis 7:7–14).

Conclusion

6. Wisdom is particularly associated with Israel:

(a) She dwells in Israel, by divine command (Sirach 24:8–12);

(b) She can be identified with the Torah (Sirach 24:23; Bar 4:1);

Conclusion

7. Wisdom is a gift from God:

Prov 2:6; Sirach 1:9–10, 26; 6:37; Wis 9:4;

But at the same time she is associated with effort and discipline:

Sirach 4:17; 6:18–36; Prov 4:10–27; 6:6: Wis 1:7; 7:14;

Conclusion

8. Finally, wisdom in some passages is personified:

Job 28; Prov 1, 8, 9; Sirach 1:9–10; 4:11–19; 6:18–31; 14:20–15:8; 51:13–21; Bar 3:9–4:4; Wis 6:12–11:1.

But why wisdom is personified as female, there is no satisfactory answer.

Some indicate that in Hebrew and Greek “wisdom” is feminine.

But, that is not sufficient reason.

Conclusion

Personification of wisdom continues in the New Testament.

Luke 7:35; 11:49; Matt 11:19.

The wisdom had also impact on John 1:1–18.

Paul identifies wisdom with Christ - 1 Cor 1:24.

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