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1 She preserved the first formed father of the world, that was created alone, and brought him out of his fall, 2 And gave him power to rule all things. 3 But when the unrighteous went away from her in his anger, he perished also in the fury wherewith he murdered his brother. 4 For whose cause the earth being drowned with the flood, wisdom again preserved it, and directed the course of the righteous in a piece of wood of small value. 5 Moreover, the nations in their wicked conspiracy being confounded, she found out the righteous, and preserved him blameless unto God, and kept him strong against his tender compassion toward his son. 6 When the ungodly perished, she delivered the righteous man, who fled from the fire which fell down upon the five cities. 7 Of whose wickedness even to this day the waste land that smoketh is a testimony, and plants bearing fruit that never come to ripeness: and a standing pillar of salt is a monument of an unbelieving soul. 8 For regarding not wisdom, they gat not only this hurt, that they knew not the things which were good; but also left behind them to the world a memorial of their foolishness: so that in the things wherein they offended they could not so much as be hid. 9 Rut wisdom delivered from pain those that attended upon her. 10 When the righteous fled from his brother's wrath she guided him in right paths, shewed him the kingdom of God, and gave him knowledge of holy things, made him rich in his travels, and multiplied the fruit of his labours. 11 In the covetousness of such as oppressed him she stood by him, and made him rich. 12 She defended him from his enemies, and kept him safe from those that lay in wait, and in a sore conflict she gave him the victory; that he might know that goodness is stronger than all. 13 When the righteous was sold, she forsook him not, but delivered him from sin: she went down with him into the pit, 14 And left him not in bonds, till she brought him the sceptre of the kingdom, and power against those that oppressed him: as for them that had accused him, she shewed them to be liars, and gave him perpetual glory. 15 She delivered the righteous people and blameless seed from the nation that oppressed them. 16 She entered into the soul of the servant of the Lord, and withstood dreadful kings in wonders and signs; 17 Rendered to the righteous a reward of their labours, guided them in a marvellous way, and was unto them for a cover by day, and a light of stars in the night season; 18 Brought them through the Red sea, and led them through much water: 19 But she drowned their enemies, and cast them up out of the bottom of the deep. 20 Therefore the righteous spoiled the ungodly, and praised thy holy name, O Lord, and magnified with one accord thine hand, that fought for them. 21 For wisdom opened the mouth of the dumb, and made the tongues of them that cannot speak eloquent.
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[AD 430] Augustine of Hippo on Wisdom 10:1
The Christ, who died for us, descended into the realms of death, not of necessity but by power, and loosed the pains of hell. In this way it must be understood that Wisdom released Adam from his crime. Not without reason does the church believe that he was released from those bonds by the holy flesh of the only Son of God—of whom Adam was the progenitor, being the father of the human race and thus also the father of the Christ, who was made man for the salvation of human beings—not by his own merit but by the grace of God in Jesus Christ our Lord.

Source: UNFINISHED TRACTATE AGAINST JULIAN 6:22
[AD 430] Augustine of Hippo on Wisdom 10:1
It must be understood that, according to the book of Wisdom, Adam was released from his crime. That book does not say this as an accomplished fact, but predicted it as future, though using the past tense. It says, “He freed him from his fall,” just as it was said, “They have pierced my hands,” and all the other events that are said there of the future using the verbal form of the past tense.

Source: UNFINISHED TRACTATE AGAINST JULIAN 6:30
[AD 430] Augustine of Hippo on Wisdom 10:2
There is no doubt that the man was made in the image of God and that God, as is written in another text, “gave him power to rule all things.” Yes, all things were under him, but above him was the One who created all. And the man had responsibility for everything that was under him, but even more so, he had to attend to the One above him. Keeping in mind the One who was above him, he would have peacefully dominated what was below him. Separating himself from the One who was above him, he came to be dominated by what was below. Take the example of three people. One of them has a servant and also a master (it often happens that wealthy servants have servants under them). Note well: such a person has a servant and a master. He is subject to the one and commands the other. With respect to the servant he is superior, with respect to the master he is inferior. In the third position we place the one who is the servant of the servant, and in the first position the one who is the master of the master. In the middle is the one who is servant and master—the master of his servant and the servant of his master. The third is therefore only a servant, the first only a master, whereas the one in the middle is both servant and master. He will possess his servant peacefully if he is not in conflict with his master. And yet we have spoken of three persons, all three of the same race, all three of the same essence, all three of the same nature. The same cannot be said of the following three: God, human beings and creatures inferior to human beings. Of an entirely different condition and of a very different substance are the maker and what is made, the producer and the product, the craftsman and his work, the creator and his creature. As for created things, by a generic term they are all called creatures, but they differ between them in nature, dignity, merits and condition.

Source: NEWLY DISCOVERED SERMONS 21:5
[AD 585] Cassiodorus on Wisdom 10:8
"They will see the death of the wise. The foolish and the senseless will perish as well, and they will leave their riches to others." He thus arrives at the second way of teaching when he says that the sinners of this world will die along with the wise and that their riches, which they loved exceedingly, will be given as an inheritance not to their own but to strangers, which hurts even more. Not even their own heirs would enjoy the possession of those things for which they committed every kind of sin, as Solomon says: "Not even in the things in which they sinned were they able to rejoice." The sinner sees that the wise of this world, like, for example, Solon of Athens, Philo of Lacedemonia, Aristippus, and all the others who were highly praised for worldly wisdom, are not free from death. Rather, he sees that they die, like all those whom he considered to be partakers of divine Wisdom. It then says that "the foolish and the senseless will perish together." It is indeed necessary that the foolish and the senseless perish in desperation, knowing that their wise ones die. Nevertheless, these things must be understood in a more spiritual way. The senseless are those who did not want to listen to the proclamations of the prophets. Rightly called foolish are those who did not want to receive Christ the Lord, even when he came in person. They will perish together, because they will be condemned in the future judgment. The Jews left their riches to strangers, since, having despised the Lord and Savior, the rewards of their salvation passed to other peoples. - "Explanation of the Psalms 48.11"
[AD 585] Cassiodorus on Wisdom 10:8
“They will see the death of the wise. The foolish and the senseless will perish as well, and they will leave their riches to others.” He thus arrives at the second way of teaching when he says that the sinners of this world will die along with the wise and that their riches, which they loved exceedingly, will be given as an inheritance not to their own but to strangers, which hurts even more. Not even their own heirs would enjoy the possession of those things for which they committed every kind of sin, as Solomon says: “Not even in the things in which they sinned were they able to rejoice.” The sinner sees that the wise of this world, like, for example, Solon of Athens, Philo of Lacedemonia, Aristippus, and all the others who were highly praised for worldly wisdom, are not free from death. Rather, he sees that they die, like all those whom he considered to be partakers of divine Wisdom. It then says that “the foolish and the senseless will perish together.” It is indeed necessary that the foolish and the senseless perish in desperation, knowing that their wise ones die. Nevertheless, these things must be understood in a more spiritual way. The senseless are those who did not want to listen to the proclamations of the prophets. Rightly called foolish are those who did not want to receive Christ the Lord, even when he came in person. They will perish together, because they will be condemned in the future judgment. The Jews left their riches to strangers, since, having despised the Lord and Savior, the rewards of their salvation passed to other peoples.

Source: EXPLANATION OF THE PSALMS 48:11
[AD 450] Quodvultdeus on Wisdom 10:14
Joseph is put in prison. Our Joseph, the Christ, as Isaiah says, “was numbered among the wicked.” The innocent man is led among the guilty by the wisdom of God, which “descended with him,” as it was written, “into the pit and did not abandon him in chains.” Our Joseph, Christ, exclaims, “I have become like a man without strength, free among the dead.” What follows—that is, that the chief jailer saw how full of grace Joseph was and gave all of the keys and all oversight into his hands13—had to happen in the sense that, to him before whom the heavens bowed down in the figures of the sun, the stars and the moon, and the earth in the figure of the sheaves, would also submit the subterranean creatures of the prison, so that before our Joseph, Christ, “every knee would bow, of heavenly beings, of earthly beings and of those under the earth.” Nor do I find it incompatible with the mystery of our Lord’s passion that two of Pharaoh’s eunuchs were thrown into prison with him, so that in a certain sense the number of the three crucified would be fulfilled. Our Joseph, Christ, revealing the mysteries, had to punish the one with a merited punishment and save the other by a gratuitous grace. These sacred acts were done then under the veil of allegory, so that the full revelation would be reserved to us.

Source: THE BOOK OF PROMISES AND PREDICTIONS OF GOD 1:28.40
[AD 533] Fulgentius of Ruspe on Wisdom 10:16
We read that it is written of wisdom, “Its memory is immortal, by the fact that it is recognized by God and by human beings.” How can it be recognized by human beings if it is not interior to them, but exterior? It cannot be recognized if it does not enter the soul of the person. It is said of wisdom, “Though remaining in itself, it renews all, and through the ages it enters holy souls.” And so that we should not think that to move into souls is something different than to enter them, the text of Scripture refers to it again with these words, “It freed a holy people and a blameless race from a nation of oppressors. It entered the soul of a servant of the Lord and withstood fearsome kings with wonders and signs.” This entry into souls is also proclaimed in the Apocalypse of John: “See, I stand at the door and knock. If anyone listens to my voice and opens to me, I will come to him, I will sup with him, and he with me.” By this same movement the Father and the Son enter the one who loves them, and they establish their dwelling in him, as the Son says: “If anyone loves me, he will keep my word, and the Father will love him, and we will come to him and make our dwelling with him.” And if this coming of the Father and the Son to the one with whom they make their dwelling were exterior and not interior, we would then like to know: where will they come to, and where will they make their dwelling with him? Moreover, we have seen that Christ dwells interiorly in his faithful ones, as Paul proclaims, saying, “That Christ would dwell in your hearts through faith.”

Source: LETTER TO MONIMUS 3:5
[AD 450] Quodvultdeus on Wisdom 10:17
God gives to Moses the following instructions for the celebration of the Passover—that is, of that passage that represents all of the action of our faith and the mystery of the passion of the Lord. The Jews were to ask the Egyptians for gold and silver objects and clothing and, carrying them away, to despoil the Egyptians of what they had given them under the devastating shock of the loss of the firstborn. Fearing also for themselves, the Egyptians sent the Jews away with all they had given them, so that “to the just,” as the prophet says, would be restored “the reward of their labors.” Considering the two cities they built for the Egyptians, the spoils the Jews carried away in no way constitute a theft but only the restitution of what was owed them. In fact, this passage had a mystical sense. According to the divine command, they must slay an unblemished year-old lamb under the tent, bathing the doorposts of the house with its blood. None of its bones are to be broken. It must be eaten with bitter herbs and unleavened bread, with loins girded, in all haste. Nothing must be left for the next day. The authority of the Gospel tells how all of these instructions, which had a symbolic sense, are to be fulfilled. It commands us to eat the flesh of lambs until that day that will have no sunset—that is, until the resurrection—“not with the old yeast but with the unleavened bread of purity and truth.” We are to eat after marking with his blood the doorposts of those on whose foreheads his cross will shine, eating “with bitter herbs,” it says, that is, with those who pass a bitter life in grief. But these latter are blessed, because they will be consoled.

Source: THE BOOK OF PROMISES AND PREDICTIONS OF GOD 1:37.53
[AD 844] Dhuoda of Septimania on Wisdom 10:17
If you love God with your whole heart and meditate on the books of the Scriptures of the Old and New Testaments, committing yourself to doing what you have read, then the spirit of wisdom will rest on you. Indeed, “all wisdom comes from the Lord” (and it could not be otherwise), since, “it has always been with him and exists from before time.” If you seek it and keep it once you find it, you will be blessed and can be called wise. Moreover, “it will guide you on a marvelous way,” sustaining and protecting you with its holy right hand. It will bring you to eternal life, which gives happiness, and will let you feel its embrace, and on you will rest the spirit of wisdom.

Source: MANUAL 4:4
[AD 533] Fulgentius of Ruspe on Wisdom 10:21
It is written that "wisdom opened the mouth of the mute and loosed the tongues of infants." Wisdom indeed opened the mouths of the mute, so the incredulous might believe, and loosed the tongues of infants, so that they might preach what they believed. Therefore, not without reason does Paul attribute his faith and his ability to speak to the gift of the Holy Spirit, saying, "Moved by that same spirit of faith of which it is written, "I believed, therefore I spoke," we also believe, and therefore we speak." A person believes with the will, and with the will speaks. The human will, however, cannot possess these things of its own if they are not given by God, "because wisdom opens the mouth of the mute and loosens the tongue of infants." - "On the Truth of Predestination 2.6.9"
[AD 533] Fulgentius of Ruspe on Wisdom 10:21
It is written that “wisdom opened the mouth of the mute and loosed the tongues of infants.” Wisdom indeed opened the mouths of the mute, so the incredulous might believe, and loosed the tongues of infants, so that they might preach what they believed. Therefore, not without reason does Paul attribute his faith and his ability to speak to the gift of the Holy Spirit, saying, “Moved by that same spirit of faith of which it is written, ‘I believed, therefore I spoke,’ we also believe, and therefore we speak.” A person believes with the will, and with the will speaks. The human will, however, cannot possess these things of its own if they are not given by God, “because wisdom opens the mouth of the mute and loosens the tongue of infants.”

Source: ON THE TRUTH OF PREDESTINATION 2:6.9
[AD 9999] Pseudo-Augustine on Wisdom 10:21
If only I could sing like the choirs of angels! Oh, with what devotion I would pour myself out in your praises, reciting unceasingly and most excellently the hymn of your glory in the middle of the assembly! Will I perhaps keep silent because I cannot sing like them? Lord, woe to those who keep silent on your account, because “you open the mouth of the mute and loosen the tongue of infants.” Since infants can only babble your praises, I ask you to accept the sacrifice from the tip of my tongue, from the love of my heart.

Source: MIRROR 23