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Wisdom of Solomon

About this book

Water as Punishment and Deliverance

Chapter 11

1 Wisdom prospered their works in the hand of a holy prophet. 2 They traveled through a desert without inhabitant, and they pitched their tents in trackless regions. 3 They withstood enemies and repelled foes. 4 They thirsted, and they called upon you, and water was given to them out of the flinty rock, and healing of their thirst out of the hard stone. 5 For by what things their foes were punished, by these they in their need were benefited. 6 When enemies were troubled with clotted blood instead of a river’s ever-flowing fountain, 7 to rebuke the decree for the slaying of babies, you gave them abundant water beyond all hope, 8 having shown by the thirst which they had suffered how you punished the adversaries. 9 For when they were tried, although chastened in mercy, they learned how the ungodly were tormented, being judged with wrath. 10 For you tested these as a father admonishing them; but you searched out those as a stern king condemning them. 11 Yes and whether they were far off or near, they were equally distressed; 12 for a double grief seized them, and a groaning at the memory of things past. 13 For when they heard that through their own punishments the others benefited, they recognized the Lord. 14 For him who long before was thrown out and exposed they stopped mocking. In the end of what happened, they marveled, having thirsted in another manner than the righteous.

God’s Power, Patience, and Mercy

15 But in return for the senseless imaginings of their unrighteousness, by which they were led astray to worship irrational reptiles and wretched vermin,⁠ you sent upon them a multitude of irrational creatures to punish them,⁠ 16 that they might learn that by what things a man sins, by these he is punished.⁠ 17 For your all-powerful hand that created the world out of formless matter⁠ didn’t lack means to send upon them a multitude of bears, fierce lions, 18 or newly-created and unknown wild beasts, full of rage, either breathing out a blast of fiery breath, or belching out smoke, or flashing dreadful sparks from their eyes; 19 which had power not only to consume them by their violence, but to destroy them even by the terror of their sight. 20 Yes and without these they might have fallen by a single breath, being pursued by Justice, and scattered abroad by the breath of your power; but you arranged all things by measure, number, and weight.⁠ 21 For to be greatly strong is yours at all times. Who could withstand the might of your arm? 22 Because the whole world before you is as a grain in a balance, and as a drop of dew that comes down upon the earth in the morning. 23 But you have mercy on all men, because you have power to do all things,⁠ and you overlook the sins of men so that they may repent.⁠ 24 For you love all things that are, and abhor none of the things which you made; for you never would have formed anything if you hated it.⁠ 25 How would anything have endured unless you had willed it? Or that which was not called by you, how would it have been preserved? 26 But you spare all things, because they are yours, O Sovereign Lord, you who love the living.

Texts in conversation

Compare Wisdom of Solomon 11:17 and Augustine, Confessions 13.33

Deuterocanon · Early Christian

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Summary

In the Confessions, Augustine repeats Wisdom of Solomon's description of creation from formless matter, adding that God creates the matter from nothing and gives it form at the same time.

Passages

Wisdom of Solomon 11:17

Deuterocanon
15 But in return for the senseless imaginings of their unrighteousness, by which they were led astray to worship irrational reptiles and wretched vermin, you sent upon them a multitude of irrational creatures to punish them, 16 that they might learn that by what things a man sins, by these he is punished. 17 For your all-powerful hand that created the world out of formless matter didn’t lack means to send upon them a multitude of bears, fierce lions, 18 or newly-created and unknown wild beasts, full of rage, either breathing out a blast of fiery breath, or belching out smoke, or flashing dreadful sparks from their eyes; 19 which had power not only to consume them by their violence, but to destroy them even by the terror of their sight. 20 Yes and without these they might have fallen by a single breath, being pursued by Justice, and scattered abroad by the breath of your power; but you arranged all things by measure, number, and weight.
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

Augustine, Confessions 13.33

Early Christian
Let your works praise you, so that we may love you; and let us love you so that your works may praise you—those works which have a beginning and an end in time—a rising and a setting, a growth and a decay, a form and a privation. Thus, they have their successions of morning and evening, partly hidden, partly plain. For they were made from nothing by you, and not from yourself, and not from any matter that is not yours, or that was created beforehand. They were created from concreated matter—that is, matter that was created by you at the same time that you formed its formlessness, without any interval of time. Yet, since the matter of heaven and earth is one thing and the form of heaven and earth is another thing, you created matter out of absolutely nothing (de omnino nihilo), but the form of the world you formed from formless matter (de informi materia). But both were done at the same time, so that form followed matter with no delaying interval.
397–400 CE (scholarly estimate) Read in Augustine, Confessions 13

References

“... Augustine identifies this medium of change as “matter” —“The matter of 157 heaven and earth is one thing, the beauty of heaven and earth is another. You made the matter from absolutely nothing, but the beauty of the world from formless matter.” Matter, says Augustine, is a “nothing something” and “a 158 being which is non-being.” In the post-Enlightenment period, it is easy to 159 misread Augustine at this point as denigrating material existence or depicting creation as a struggle to impose form on the concrete world. In Augustine’s 160 context, however, “matter” is simply potentiality, the plasticity that any act of making presupposes. Thus, when Augustine describes matter as “a kind of 161 formlessness without definition” or as “this next-to-nothing [made] out of nothing,” he is not disparaging matter or physical existence. Rather, he is 162 simply attempting to name that which underlies change, the something that is changed. Bringing form to matter “is not the imposition of one thing on an- other, let alone one system on another: it is simply the process of actualisation itself.” Materiality is the presupposition of mutability and is therefore good 163 as the means to the ultimate end of creation. [...] Confessions, 13.33. 158 [...] In roughly the same time period, Wisdom of Solomon 11:17 takes for granted that creation is out of formless matter (ex amorphou hulēs). Thus, 33 while Gamaliel II denies the use of preexisting matter, the author of Wisdom of Solomon describes creation in language reminiscent of Hellenistic views. The most we can confidently conclude, then, is that early Judaism included a diver- sity of views regarding matter. 34 ...”
Nathan J. Chambers, Reconsidering Creation Ex Nihilo in Genesis 1 (University Park, PA: Eisenbrauns, 2020), 70–71, 95.
“... Option 1 is of great historical importance. It reads the text as follows: In the beginning God created the rude, unformed matter of the world. Verse 2 describes this chaotic state. Then from v. 3 onward God creates the formed world, both creating new things (light, firmament, etc.) and using them to separate out and organize the various chaotic elements (water, darkness). This idea seems to underlie Wis 11:17, ‘thy almighty hand, which created the world out of formless matter (NEB), and this text seems to be the key place within the biblical tradition for this approach. These concepts are fully discussed by Augustine (Confessions 12), for whom of course Wisdom of Solomon was fully canonical Scripture, often cited by him as proof of this doctrine. This approach provides, among other things, a basic creation out of nothing (v. 1), and an apparent rationale for the chaos of v. 2. Option 1 was very influential in sup­ porting traditional Christian doctrines. ...”
James Barr, “Was Everything That God Created Really Good? A Question in the First Verse of the Bible,” in Bible and Interpretation: The Collected Essays of James Barr, Volume II: Biblical Studies, ed. John Barton (Oxford University Press, 2013), 178–179.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

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Wisdom of Solomon 11:17 and Augustine, Confessions 13.33

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