Wisdom 9:1-6, 9-11. A Prayer for Wisdom

The Book Of Wisdom is chronologically the last of the old Testament Books. The author was an Hellenic Jew who lived in Alexandria, Egypt. The best contemporary scholarship dates it to the last half of the first century BC.

The author's purpose in writing the book was to strengthen the faith of his fellow Jews in Alexandria, a Hellenistic center of learning. The faith of the Jews was threatened by the Pagan milieu of this Society. A variety:of religions and philosophical systems, offered wisdom or salvation or a view on the real meaning of life. In this time of crisis for faith, some Jews had abandoned their faith, replacing it with pagan religions, secular philosophies, etc. This crisis and certain afflictions and anti-Semitism raised an age old question about retribution. How is it that the wicked and godless prosper and the just suffer? How and where does God meet out justice (JBC) .

Under the influence of the prophets God was said to be wise. Though in one sense divine wisdom was beyond man's reach (Cf. Job 28), in another sense it was revealed to Israel (Sirach 24.:1-30) in the law. For the author of the Book of Wisdom wisdom is a savior; it is practically the same as God:s saving providence. Wisdom is also something which the human person can and must appropriate for himself. We read in Wisdom 7-27, that in every age wisdom passes "into holy souls ... she produces friends of God and prophets." Wisdom teaches the cardinal virtues: temperance, prudence, justice and fortitude, whereby one comes to know God's will and it is for this wisdom that the author prays in Chapter 9.

The opening words echoes the prayer of Solomon (Kings 3: 6-9) "God of my fathers, Lord of Mercy, you have made all things by your word and in your wisdom you have established [the human person] to rule the creatures you produced, to govern the world in holiness and justice, and to render judgment in integrity of heart: Give me wisdom, the attendant at your throne..." The request is for a participation in that wisdom with which God created the universe. Without it we are out of tune with creation; without it we are weak and without understanding, "lacking in comprehension of judgment and of laws" (vs. 5). God is asked to send wisdom so that we may understand what is pleasing to him, and that he may be with us and work with us (vs. 10), and know God's pleasure. Wisdom will enable us to understand "all things" and will guide us in our actions (vs. 11).

In the third part of the prayer which is not included in the Liturgy of the Hours the author reflects that no human knows God's counsel because our understanding is feeble; we are subject to physical weakness. With difficulty we understand what is on earth let alone what is in heaven. Unless God gives Wisdom, we will not know God's counsel as history shows. (JBC).

Reflection: "Christ has revealed the wisdom of God to [us] In fact he himself is divine wisdom incarnate. But to understand the mystery of his person and work we too need the gift of that wisdom which comes from above (James 3: 15-17) , a wisdom given in response to humble prayer (James 1:5)." (McNamara)