Wisdom of Solomon 6–9

Loving Wisdom

Commentaries by Andrew Davison

Works of art by Anthemios of Tralles, Isidore of Miletus, I, Unknown 18th-century painter of the Kyiv School of Icon Painting (Sophia Icon Painting Workshop?) and Unknown Russian artist, Zaonezhsky peninsula school

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Unknown Russian artist, Zaonezhsky peninsula school

Icon of Saint Sophia or the Heavenly Wisdom of God, from Chapel of the Archangel Michael, Lelikozero, Medvezhyegorsk District, 1674, Tempera and levkas on canvas on pine, The Kizhi State Open Air Museum of History, Architecture, and Ethnography, Karelia, Russia; KP-108/2, Nicolas Sapieha / Art Resource, NY

Wisdom, Wisdom Everywhere

Commentary by Andrew Davison

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Read by Ben Quash

The figure of Wisdom appears only infrequently in the Bible, but where she does, she makes for some of the most intriguing passages in all of Scripture. She is far more often depicted in the Christian East than the West, and so Orthodox tradition will be our focus.

In this icon, Wisdom is a royal figure (Wisdom 8:3; 9:4, see also 9:10). Seated on a throne at the centre of this icon, she wears a crown and holds a sceptre. Only by Wisdom can kings rule well (Wisdom 6:9).

Wisdom’s throne has four legs but three additional supports, making seven ‘pillars’ in all (a reference to Proverbs 9:1). Her feet rest on a rock, representing Christ (1 Corinthians 10:4), and it is in relation to Christ that the complexity of this icon is both best seen and best resolved.

He appears above Wisdom, in a circle of glory, but also to the side, in Mary’s womb. As a further twist, the central figure of Wisdom may also be understood as Christ, who is often flanked by the interceding figures of Mary and John the Baptist, as here. Sometimes, the seated figure even has a cruciform halo, within which is written the Greek ho ōn (‘being itself’), the name revealed to Moses (Exodus 3 LXX) and used only of God.

Read from top to bottom, we first see God’s heavenly realm, from which the Son descends in the Incarnation. Approaching the icon in terms of descent, the central figure would be God’s uncreated Wisdom, present among us in Christ.

Read the icon from bottom to top, however, and the enthroned figure might be created wisdom—all in creation that bears a likeness to God in goodness and order (Wisdom 7:26). Then the motion would be one of ascent, with created wisdom aspiring towards God through the mediating work of Christ, the intermediary figure above her.

Christ’s presence in Mary also reminds us of the Church. Christian tradition has described both Mary and the Church as the ‘temple’ where God dwells (Wisdom 9:8), and the ‘house’ that Wisdom has built for herself (Proverbs 9:1).

Towards the top is a throne or altar. On the throne or altar sits the Book of the Gospels (or, possibly, the Book of Life from Revelation 20:12; 21:27). Above that, the vault of heaven suggests Wisdom filling the cosmos from end to end (Wisdom 8:1).

 

References

Althaus, Klaus-Rainer. 2005. Ikonen - Ikonen-Museum Frankfurt (Tübingen: Legat-Verlag)

Evdokimov, Paul. 1990. The Art of the Icon: A Theology of Beauty, trans. by Steven Bingham (Redondo Beach: Oakwood Publications)

Gerhard, H. P. 1971. The World of Icons, trans. By Irene R. Gibbons (London: J. Murray)

Tradigo, Alfredo. 2006. Icons and Saints of the Eastern Orthodox Church, trans. by Stephan Sartarelli (Los Angeles: J. Paul Getty Museum)


Anthemios of Tralles and Isidore of Miletus, I

Hagia Sophia (Ayasofya Camii), Completed 537, with later additions, Architecture, Istanbul, Türkiye; Artur Bogacki / Alamy Stock Photo

The House of Wisdom

Commentary by Andrew Davison

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At its dedication in 537, the church of Hagia Sophia (Holy Wisdom) in present day Istanbul was among the most splendid architectural achievements on earth—as, indeed, it still is—having then, for instance, the largest interior volume in the world. The dome represents the heavens, and was the first to be supported on a set of partial domes (and arches). As you enter, this gives the sense of one dome appearing after another.

Remarkable mosaics depict Christ blessing, and the Virgin and Child. Equally notable is the marble flooring, set out as a series of circles, known as the Omphalos. This again represents the cosmos, created by divine Wisdom (Proverbs 8:27–31). The suggestion that Byzantine emperors were crowned on this spot is now contested, but the idea seems to have inspired the equivalent pavement in Westminster Abbey, where coronations do still take place (most recently in 2023).

Constantinople was captured by the Ottoman Empire in 1453, and the church converted to a mosque. In 1934, the President of the newly secular Republic, Mustafa Atatürk, redesignated it as a museum. Since 2020, it has again been used as a mosque. Few places on earth demonstrate so fully the extent to which buildings can be invested with powerful and divergent meanings: historical, religious, and cultural.

Why dedicate a church in honour of God’s Wisdom? First, to acknowledge—at the centre of the Eastern Empire—that good rule is only possible with wisdom (Proverbs 8:15–16).

The broad extent of the Empire would also have been in view: God’s wisdom is architect of the cosmos (symbolized by the dome), reaching from end to end (Wisdom 8:1).

Devotion to the Incarnation offers a third angle. Mary is the one in whom Wisdom had built his house (Proverbs 9:1; John 1:14), containing God within her womb, whom even the heavens could not contain (as an Orthodox prayer has it):

More spacious than the heavens, you have contained our God in your womb, whom nothing can contain; passing comprehension, you have borne him: intercede to him on our behalf. (Canticle 9, Matins of the Entry of the Mother of God into the Temple)

 

References

Croke, Brian. 2022. Flashpoint Hagia Sophia (Abingdon: Routledge)

Dark, Kenneth Rainsbury and Jan Kostenec. 2019. Hagia Sophia in Context: An Archaeological Re-Examination of the Cathedral of Byzantine Constantinople (Oxford: Oxbow Books)

Schibille, Nadine. 2014. Hagia Sophia and the Byzantine Aesthetic Experience (Farnham: Ashgate)


Unknown 18th-century painter of the Kyiv School of Icon Painting (Sophia Icon Painting Workshop?)

Saint Sophia the Wisdom of God, 1740s, Oil on wood (pine), 160 x 100 cm, Saint Sophia Cathedral, Kyiv, Ukraine; National Conservation Area “St. Sophia of Kyiv”

Sevenfold Gifts

Commentary by Andrew Davison

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Icons depicting divine Wisdom are often complex, and never more so than here.

We might start with the architectural form that structures this icon: the Temple (Wisdom 9:8), which bears the inscription ‘Wisdom has built her house, she has hewn her seven pillars’ (Proverbs 9:1). Above it, God the Father breathes out the Holy Spirit, reflecting the teaching of the Orthodox Churches that the Spirit proceeds from the Father and not, as the Western tradition has it, from the Father and the Son together. This has been a point of deep ecclesiastical division.

The rest of the icon is full of the number seven. At the top are the seven archangels. Motifs on the pillars represent themes from the book of Revelation, each linked to a gift of the Spirit (Isaiah 11:2–3): the book with seven seals (Revelation 5:5) for wisdom; the candlestick with seven branches (Revelation 1:12) for understanding; the seven eyes (Revelation 5:6) for counsel; the seven trumpets (Revelation 8:2) for strength; the hand with seven stars (Revelation 1:6) for knowledge; the seven golden vessels (Revelation 15:7) for godliness; and the seven thunders (Revelation 10:3) for fear of the Lord.

Mary’s hands are raised in prayer, and she bears Christ within her breast. She has been closely associated with Wisdom (Proverbs 8:22–35 was a reading at the Mass of the Immaculate Conception in the Tridentine Rite.) Nonetheless Christ, in her womb, is divine Wisdom itself.

Below are seven figures from the Old Testament or Hebrew Bible: Moses (with the Law), Aaron (with a flowering rod), David (with the Ark of the Covenant), and four prophets: Isaiah, Jeremiah, Ezekiel, and Daniel. Each prophesies or prefigures the Virgin and Child in some way. The seven steps reflect Ezekiel’s vision of the new Temple (Ezekiel 40:6, 22, 26).

This icon meditates on Wisdom without painting her directly. Like Edward Elgar’s ‘Enigma Variations’, which is held together by a tune that is not itself played, this icon is a fantasia on themes to do with Wisdom, not a depiction of her as a discrete, personified figure.

We might think of Christ’s saying that ‘wisdom is vindicated by all her children’ (Luke 7:35): Wisdom is not necessarily seen in an unmediated way. Rather, she is appreciated in her acts and effects.

 

References

Althaus, Klaus-Rainer. 2005. Ikonen - Ikonen-Museum Frankfurt (Tübingen: Legat-Verlag)

Evdokimov, Paul. 1990. The Art of the Icon: A Theology of Beauty, trans. by Steven Bingham (Redondo Beach: Oakwood Publications)

Gerhard, H. P. 1971. The World of Icons, trans. By Irene R. Gibbons (London: J. Murray)

Tradigo, Alfredo. 2006. Icons and Saints of the Eastern Orthodox Church, trans. by Stephan Sartarelli (Los Angeles: J. Paul Getty Museum)

Unknown author. 2014. ‘They Come in Sevens: The Kyiv Sophia Icon’, available at https://russianicons.wordpress.com/2014/08/13/they-come-in-sevens-the-kiev-sophia-icon/ [accessed 1 October 2024]


Unknown Russian artist, Zaonezhsky peninsula school :

Icon of Saint Sophia or the Heavenly Wisdom of God, from Chapel of the Archangel Michael, Lelikozero, Medvezhyegorsk District, 1674 , Tempera and levkas on canvas on pine

Anthemios of Tralles and Isidore of Miletus, I :

Hagia Sophia (Ayasofya Camii), Completed 537, with later additions , Architecture

Unknown 18th-century painter of the Kyiv School of Icon Painting (Sophia Icon Painting Workshop?) :

Saint Sophia the Wisdom of God, 1740s , Oil on wood (pine)

A Summons to Sophiology

Comparative commentary by Andrew Davison

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These two icons, and the building juxtaposed with them in this exhibition, are unusual because they neither depict nor ‘jump off from’ a biblical story or historical narrative, as so much Christian art does. Rather, they are meditations on a theological theme: the Wisdom of God. They work with biblical images and concepts, rather than stories. Indeed, our two icons by no means exhaust the range of symbolic ways in which Wisdom is depicted in Orthodoxy. Others include trees (referring to paradise), the preparation of a table (Proverbs 9:1), and the figure of Solomon with a scroll.

How Wisdom relates to God, and vice versa, is a central theological question lying behind these icons and this monumental architecture. Note that Wisdom has wings in the first icon, like an angel. Biblical writing about Wisdom is ambiguous: she is presented as a creature (as angels are), but with the suggestion that she is God’s own Wisdom, and therefore divine. Angelic appearances in the Old Testament have a similarly ambiguous character, sometimes seeming to be appearances of God or theophanies. (These include the angels that visit Abraham and Sarah in Genesis 18, Jacob wrestling with the angel in Genesis 32, and Moses before the burning bush in Exodus 3.)

Christians have therefore asked trinitarian questions about Wisdom: if she is divine, is she one of the three Persons of the Trinity, or equivalent to the divine nature, which the Persons share? The answer has often been to associate Wisdom with the Son (not least on account of 1 Corinthians 1:24), as Augustine did (De Trinitate, VII.3.5), although a minority of writers associated her with the Spirit (Irenaeus of Lyons, Against Heresies, 4.20.1; John of Damascus, On the Orthodox Faith, 1.8).

In the West, divine Wisdom has usually been depicted as a royal woman, but this biblical tradition also lies behind images of God as an architect or geometer, carefully laying out the order of the universe. In one much reproduced manuscript illumination, a cruciform halo identifies this wise creator as the Son.

Such an association between Christ and Wisdom found popular expression in medieval Western art (especially in sculpture) with the idea of Mary as the ‘Seat of Wisdom’. This is as homely as it is theological, since Mary is Wisdom’s seat (even throne, as we can see in the icons featured in this exhibition) because her infant son sits upon her lap. One example of this depiction was the central image of the Virgin and Child at England’s most significant Marian shrine: Walsingham in Norfolk. It was destroyed at the Reformation, but was recreated in 1922 (where it can still be seen), thanks to a surviving wax seal that shows the Walsingham ‘Seat of Wisdom’ image.

Paul Evdokimov wrote frankly about the ambiguities surrounding many images of divine Wisdom: ‘There are no absolutely convincing explanations about the meaning of this enigmatic figure’ (Evdokimov 1990:146). A theologian would need a poker face to suggest that the theology surrounding the figure of wisdom is not multifaceted, surprising, even a little weird. Wisdom is like that in theology, however, and art, because she is like that in the Bible (multifaceted, surprising, even a little weird).

The associations that swirl around Wisdom, and are clearly on display in our two icons, go to show just how pervasive the theme of Wisdom can be among Christian doctrines, if you go looking for it. This brings us to a stark contrast. For many Christians, especially in the West, the idea of divine Wisdom, or wisdom in creation, hardly crosses their minds as a significant theological theme, nor is it much depicted in art.

However, for those whose handiwork we see in this exhibition, and in the tradition from which they come, Wisdom is everywhere in Christian theology: in the doctrines of God, creation, providence, ecclesiology, sacramental theology, and redemption. For anyone interested in or intrigued by the idea of approaching theology through ideas of wisdom—often called Sophiology—icons such as these, and commentaries upon them, offer an ideal way in.

 

References

Bulgakov, Sergei. 1993. Sophia, the Wisdom of God: An Outline of Sophiology (Hudson: Lindisfarne Press)

Evdokimov, Paul. 1990. The Art of the Icon: A Theology of Beauty, trans. by Steven Bingham (Redondo Beach: Oakwood Publications)

Ouspensky, Leonid. 1992. Theology of the Icon, 2 vols (Crestwood, NY: St Vladimir Seminary Press)

Plested, Markus. 2022. Wisdom in Christian Tradition: The Patristic Roots of Modern Russian Sophiology (Oxford: Oxford University Press)

Solovyov, Vladimir. 2009. Divine Sophia: The Wisdom Writings of Vladimir Solovyov, ed. by Judith Deutsch Kornblatt (London: Cornell University Press)

 

Next exhibition: Ecclesiasticus 3:1-31

Wisdom of Solomon 6–9

Revised Standard Version

Wisdom of Solomon 6

Kings Should Seek Wisdom

6Listen therefore, O kings, and understand;

learn, O judges of the ends of the earth.

2Give ear, you that rule over multitudes,

and boast of many nations.

3For your dominion was given you from the Lord,

and your sovereignty from the Most High,

who will search out your works and inquire into your plans.

4Because as servants of his kingdom you did not rule rightly,

nor keep the law,

nor walk according to the purpose of God,

5he will come upon you terribly and swiftly,

because severe judgment falls on those in high places.

6For the lowliest man may be pardoned in mercy,

but mighty men will be mightily tested.

7For the Lord of all will not stand in awe of any one,

nor show deference to greatness;

because he himself made both small and great,

and he takes thought for all alike.

8But a strict inquiry is in store for the mighty.

9To you then, O monarchs, my words are directed,

that you may learn wisdom and not transgress.

10For they will be made holy who observe holy things in holiness,

and those who have been taught them will find a defense.

11Therefore set your desire on my words;

long for them, and you will be instructed.

Description of Wisdom

12Wisdom is radiant and unfading,

and she is easily discerned by those who love her,

and is found by those who seek her.

13She hastens to make herself known to those who desire her.

14He who rises early to seek her will have no difficulty,

for he will find her sitting at his gates.

15To fix one’s thought on her is perfect understanding,

and he who is vigilant on her account will soon be free from care,

16because she goes about seeking those worthy of her,

and she graciously appears to them in their paths,

and meets them in every thought.

17The beginning of wisdom is the most sincere desire for instruction,

and concern for instruction is love of her,

18and love of her is the keeping of her laws,

and giving heed to her laws is assurance of immortality,

19and immortality brings one near to God;

20so the desire for wisdom leads to a kingdom.

21Therefore if you delight in thrones and scepters, O monarchs over the peoples,

honor wisdom, that you may reign for ever.

22I will tell you what wisdom is and how she came to be,

and I will hide no secrets from you,

but I will trace her course from the beginning of creation,

and make knowledge of her clear,

and I will not pass by the truth;

23neither will I travel in the company of sickly envy,

for envy does not associate with wisdom.

24A multitude of wise men is the salvation of the world,

and a sensible king is the stability of his people.

25Therefore be instructed by my words, and you will profit.

Solomon Like Other Mortals

7I also am mortal, like all men,

a descendant of the first-formed child of earth;

and in the womb of a mother I was molded into flesh,

2within the period of ten months, compacted with blood,

from the seed of a man and the pleasure of marriage.

3And when I was born, I began to breathe the common air,

and fell upon the kindred earth,

and my first sound was a cry, like that of all.

4I was nursed with care in swaddling cloths.

5For no king has had a different beginning of existence;

6there is for all mankind one entrance into life, and a common departure.

Solomon’s Respect for Wisdom

7Therefore I prayed, and understanding was given me;

I called upon God, and the spirit of wisdom came to me.

8I preferred her to scepters and thrones,

and I accounted wealth as nothing in comparison with her.

9Neither did I liken to her any priceless gem,

because all gold is but a little sand in her sight,

and silver will be accounted as clay before her.

10I loved her more than health and beauty,

and I chose to have her rather than light,

because her radiance never ceases.

11All good things came to me along with her,

and in her hands uncounted wealth.

12I rejoiced in them all, because wisdom leads them;

but I did not know that she was their mother.

13I learned without guile and I impart without grudging;

I do not hide her wealth,

14for it is an unfailing treasure for men;

those who get it obtain friendship with God,

commended for the gifts that come from instruction.

Solomon Prays for Wisdom

15May God grant that I speak with judgment

and have thoughts worthy of what I have received,

for he is the guide even of wisdom

and the corrector of the wise.

16For both we and our words are in his hand,

as are all understanding and skill in crafts.

17For it is he who gave me unerring knowledge of what exists,

to know the structure of the world and the activity of the elements;

18the beginning and end and middle of times,

the alternations of the solstices and the changes of the seasons,

19the cycles of the year and the constellations of the stars,

20the natures of animals and the tempers of wild beasts,

the powers of spirits and the reasonings of men,

the varieties of plants and the virtues of roots;

21I learned both what is secret and what is manifest,

22for wisdom, the fashioner of all things, taught me.

The Nature of Wisdom

For in her there is a spirit that is intelligent, holy,

unique, manifold, subtle,

mobile, clear, unpolluted,

distinct, invulnerable, loving the good, keen,

irresistible, 23beneficent, humane,

steadfast, sure, free from anxiety,

all-powerful, overseeing all,

and penetrating through all spirits

that are intelligent and pure and most subtle.

24For wisdom is more mobile than any motion;

because of her pureness she pervades and penetrates all things.

25For she is a breath of the power of God,

and a pure emanation of the glory of the Almighty;

therefore nothing defiled gains entrance into her.

26For she is a reflection of eternal light,

a spotless mirror of the working of God,

and an image of his goodness.

27Though she is but one, she can do all things,

and while remaining in herself, she renews all things;

in every generation she passes into holy souls

and makes them friends of God, and prophets;

28for God loves nothing so much as the man who lives with wisdom.

29For she is more beautiful than the sun,

and excels every constellation of the stars.

Compared with the light she is found to be superior,

30for it is succeeded by the night,

but against wisdom evil does not prevail.

8She reaches mightily from one end of the earth to the other,

and she orders all things well.

Solomon’s Love for Wisdom

2I loved her and sought her from my youth,

and I desired to take her for my bride,

and I became enamored of her beauty.

3She glorifies her noble birth by living with God,

and the Lord of all loves her.

4For she is an initiate in the knowledge of God,

and an associate in his works.

5If riches are a desirable possession in life,

what is richer than wisdom who effects all things?

6And if understanding is effective,

who more than she is fashioner of what exists?

7And if any one loves righteousness,

her labors are virtues;

for she teaches self-control and prudence,

justice and courage;

nothing in life is more profitable for men than these.

8And if any one longs for wide experience,

she knows the things of old, and infers the things to come;

she understands turns of speech and the solutions of riddles;

she has foreknowledge of signs and wonders

and of the outcome of seasons and times.

Wisdom Indispensible to Rulers

9Therefore I determined to take her to live with me,

knowing that she would give me good counsel

and encouragement in cares and grief.

10Because of her I shall have glory among the multitudes

and honor in the presence of the elders, though I am young.

11I shall be found keen in judgment,

and in the sight of rulers I shall be admired.

12When I am silent they will wait for me,

and when I speak they will give heed;

and when I speak at greater length

they will put their hands on their mouths.

13Because of her I shall have immortality,

and leave an everlasting remembrance to those who come after me.

14I shall govern peoples,

and nations will be subject to me;

15dread monarchs will be afraid of me when they hear of me;

among the people I shall show myself capable, and courageous in war.

16When I enter my house, I shall find rest with her,

for companionship with her has no bitterness,

and life with her has no pain, but gladness and joy.

17When I considered these things inwardly,

and thought upon them in my mind,

that in kinship with wisdom there is immortality,

18and in friendship with her, pure delight,

and in the labors of her hands, unfailing wealth,

and in the experience of her company, understanding,

and renown in sharing her words,

I went about seeking how to get her for myself.

19As a child I was by nature well endowed,

and a good soul fell to my lot;

20or rather, being good, I entered an undefiled body.

21But I perceived that I would not possess wisdom unless God gave her to me—

and it was a mark of insight to know whose gift she was—

so I appealed to the Lord and besought him,

and with my whole heart I said:

Solomon’s Prayer for Wisdom

9“O God of my fathers and Lord of mercy,

who hast made all things by thy word,

2and by thy wisdom hast formed man,

to have dominion over the creatures thou hast made,

3and rule the world in holiness and righteousness,

and pronounce judgment in uprightness of soul,

4give me the wisdom that sits by thy throne,

and do not reject me from among thy servants.

5For I am thy slave and the son of thy maidservant,

a man who is weak and short-lived,

with little understanding of judgment and laws;

6for even if one is perfect among the sons of men,

yet without the wisdom that comes from thee he will be regarded as nothing.

7Thou hast chosen me to be king of thy people

and to be judge over thy sons and daughters.

8Thou hast given command to build a temple on thy holy mountain,

and an altar in the city of thy habitation,

a copy of the holy tent which thou didst prepare from the beginning.

9With thee is wisdom, who knows thy works

and was present when thou didst make the world,

and who understands what is pleasing in thy sight

and what is right according to thy commandments.

10Send her forth from the holy heavens,

and from the throne of thy glory send her,

that she may be with me and toil,

and that I may learn what is pleasing to thee.

11For she knows and understands all things,

and she will guide me wisely in my actions

and guard me with her glory.

12Then my works will be acceptable,

and I shall judge thy people justly,

and shall be worthy of the throne of my father.

13For what man can learn the counsel of God?

Or who can discern what the Lord wills?

14For the reasoning of mortals is worthless,

and our designs are likely to fail,

15for a perishable body weighs down the soul,

and this earthy tent burdens the thoughtful mind.

16We can hardly guess at what is on earth,

and what is at hand we find with labor;

but who has traced out what is in the heavens?

17Who has learned thy counsel, unless thou hast given wisdom

and sent thy holy Spirit from on high?

18And thus the paths of those on earth were set right,

and men were taught what pleases thee,

and were saved by wisdom.”