"... Even though, for example, Asklepios was “so-called a god” by the pagans, the only real existence that Asklepios had was in the imagination of the pagan and the physical representation in the idol. Thus Philo, Wisdom of Solomon, Paul, and the Strong can argue that the god is only the idol, the idol is nothing, and therefore the god is nothing. This is why a common form of criticizing pagan gods is to label them to be the “work of human hands.” (One way to describe idols and thus pagan gods is to combine the terms for “hands” with another root meaning “make” or ‘form” e.g., χειροποίητος: Wisdom of Solomon 14:8; χειροκμήτος: Decalogue 66, but it is even more common to describe the process of making idols: e.g., Psalm 135:15-18; Isaiah 44:9-20; Jeremiah 10:3-14; Hosea 8:4-6; 13:2; Habakkuk 2:18-19; Wisdom of Solomon 13:10-19; 14:8-31) There is, however, a difference in the way Paul and the Strong understand the non-existence of idol-gods. As we have seen in preceding chapters, the agreement that gods do not exist can result in radically different theological and ethical interpretations of how to interact with idols. Subsequent correction and instruction by Paul will get to the heart of the matter concerning the implications of the non-existence of idols. The problem addressed in 1 Cor 8 is that the actions of the Strong have the potential to “destroy” the Weak. Paul will later argue that despite the non-existence of the idol, there is still a demonic reality behind it (1 Corinthians 10:20). The Strong admit that many people continue to recognize other deities, and thus the Strong state that “even if there are those called gods, either in heaven or on earth.” A parallel to the idea of pagan deities being “so-called gods” is found in Wisdom of Solomon 15:15, where the idols of the nations are called gods. According to Wisdom of Solomon, associations with idols are to be avoided, even though Wisdom makes no mention of a demonic presence ..."