Catholic Commentary
The Song of Praise: Israel's Triumphant Thanksgiving
20Therefore the righteous plundered the ungodly, and they sang praise to your holy name, O Lord, and extolled with one accord your hand that fought for them,21because wisdom opened the mouth of the mute, and made the tongues of babes to speak clearly.
Wisdom 10:20–21 describes how the righteous plundered the ungodly and praised God with unanimous voice, recognizing the divine hand that fought for them. Wisdom personified is presented as the active agent who opened the mouths of the mute and enabled infants to speak eloquently in praise, inverting normal expectations about who is fit to participate in divine worship.
Wisdom doesn't wait for eloquence—she opens the mouths of the mute and makes infants sing, proving that praise is a gift, not a human achievement.
Typological and Spiritual Senses
In the anagogical sense, this passage anticipates the heavenly liturgy of Revelation 5:13, where "every creature" — without exception, without gradation of eloquence — joins in the doxology of the Lamb. In the moral sense, it teaches that no believer should excuse themselves from prayer or liturgical participation on grounds of unworthiness, ignorance, or inadequacy; Wisdom herself supplies what nature withholds. In the allegorical sense, the Church Fathers (especially Origen and Ambrose) read the "song of the sea" as a type of Baptism: the crossing through water into freedom, followed immediately by the gift of the Spirit who opens the mouth to confess and praise.
Catholic tradition reads this passage through the dual lens of sapiential theology and pneumatology. The personified Wisdom of verse 21 is consistently interpreted by the Fathers as a figure for the Holy Spirit or, in later Christological reading, for the divine Logos. Origen (De Principiis I.2.2) identifies Wisdom as the first and most proper name of the Son, the one through whom all things are ordered, including the human capacity for speech directed toward God. St. Ambrose, in De Spiritu Sancto, draws on the imagery of opened mouths to argue that genuine prayer is always a gift of the Spirit, never merely a human achievement.
The Catechism of the Catholic Church teaches that "the Holy Spirit, whose anointing permeates our whole being, is the interior Master of Christian prayer" (CCC 2672). Wisdom 10:21 is one of the Old Testament foundations for this teaching: God does not wait for us to become eloquent before receiving our praise; rather, divine Wisdom itself is the source of every authentic cry toward God.
The unanimity of praise in verse 20 resonates with Catholic liturgical theology. The Second Vatican Council's Sacrosanctum Concilium (§14) calls for the "full, conscious, and active participation" of all the faithful in the liturgy — not an elite few, not the professionally trained alone, but the whole assembly, from the simplest to the most learned. Wisdom 10:20–21 provides the biblical warrant: the voice of the whole people (homothymadon), including those deemed incapable of eloquent speech, is the very voice Wisdom desires and enables. St. Thomas Aquinas (Summa Theologiae II-II, q. 83, a. 12) similarly argues that vocal prayer, including song, is not merely decorative but intrinsically ordered to lifting the soul to God — and that its source in grace means it is available to all.
Many Catholics today feel they lack the "right words" for prayer — that their praise is too stumbling, too ordinary, too embarrassed. They leave eloquent prayer to priests, religious, or those with formal theological training. Wisdom 10:21 directly dismantles this excuse. The same divine Wisdom who opened the mouths of mute Israelites at the Red Sea is present in every Eucharist, every Rosary, every halting attempt to say "thank you" to God after a narrow escape or an unexpected grace.
Concretely: if you find praise difficult — if the Gloria at Mass feels like words you recite rather than a cry you mean — ask Wisdom to do what she did for Israel. Pray before you pray: Lord, open my mouth. The Psalmist did exactly this (Ps 51:15: "O Lord, open my lips, and my mouth will declare your praise"). This is not a sign of spiritual weakness; it is the honest acknowledgment that all genuine praise is a gift. Parents teaching children to pray, RCIA catechists helping adults find their voice in faith, or anyone accompanying someone through grief or trauma — all can draw courage from this verse: Wisdom makes even infant tongues speak clearly.
Commentary
Wisdom 10:20 — Righteous plunder and unanimous praise
The "plundering of the ungodly" recalls the literal narrative of Exodus 12:35–36, where the departing Israelites took silver, gold, and clothing from the Egyptians — an act the Torah presents not as theft but as the just wages long owed to enslaved people. The author of Wisdom reframes that event in explicitly moral categories: the actors are "the righteous" (Greek dikaioi) and "the ungodly" (asebeis), a contrast that runs throughout chapters 10–19. Wisdom has already been identified as the hidden agent behind each episode of salvation history, so the plunder is tacitly her doing, the material fruit of a justice she orchestrates.
The second half of the verse moves from action to worship. The phrase "sang praise to your holy name" is a direct echo of the Song of the Sea (Exodus 15:1–21), but the Wisdom author universalizes it: Israel praises not merely a warrior-deity but the Lord whose name — the very self-disclosure of the divine — is holy. The adverb "with one accord" (Greek homothymadon) is significant: the entire rescued community speaks in unison. This unanimity is not incidental; it is the social fruit of deliverance. Division and complaint (so prominent in the wilderness narratives) are transcended in the moment of salvation. The phrase "your hand that fought for them" (cheir sou hē polemēsasa) personifies divine power as a warrior's arm, evoking the "mighty hand and outstretched arm" theology that pervades Deuteronomy (Deut 4:34; 5:15).
Wisdom 10:21 — Wisdom as the Giver of Speech
This verse is the most theologically audacious of the cluster. The author does not say merely that the Israelites chose to sing; he says that Wisdom opened the mouth of the mute (anoixasa stoma alalōn) and made the tongues of infants (nēpiōn) eloquent. This is a deliberate inversion of human expectation. Ancient rhetoric prized trained eloquence; the mute and the infant (nēpios, literally "one who does not speak") represent those wholly excluded from formal discourse. Yet it is precisely these that Wisdom equips for the highest form of speech: the praise of God.
The typological resonance is profound. The "mute" (alalos) calls to mind the healing of the mute demoniac in the Gospels and, more precisely, points forward to Pentecost, when the Spirit-Wisdom of God places eloquent praise on formerly inarticulate lips (Acts 2:4–11). The reference to "babes" () speaking clearly may also allude to Psalm 8:2 (quoted by Jesus in Matthew 21:16): "Out of the mouths of babes and infants you have ordained praise." There is a deliberate theological logic here: the more impossible the speaker, the more undeniable the divine origin of the praise.