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Wisdom of Solomon

About this book

Mistaking Creation for Its Creator

Chapter 13

1 For truly all men who had no perception of God were foolish by nature, and didn’t gain power to know him who exists from the good things that are seen.⁠ They didn’t recognize the architect from his works.⁠ 2 But they thought that either fire, or wind, or swift air, or circling stars, or raging water, or luminaries of heaven were gods that rule the world. 3 If it was through delight in their beauty that they took them to be gods, let them know how much better their Sovereign Lord is than these, for the first author of beauty created them. 4 But if it was through astonishment at their power and influence, then let them understand from them how much more powerful he who formed them is. 5 For from the greatness of the beauty of created things, mankind forms the corresponding perception of their Maker.⁠ 6 But yet for these men there is but small blame, for they too perhaps go astray while they are seeking God and desiring to find him. 7 For they diligently search while living among his works, and they trust their sight that the things that they look at are beautiful. 8 But again even they are not to be excused. 9 For if they had power to know so much, that they should be able to explore the world, how is it that they didn’t find the Sovereign Lord sooner?⁠

The Making of Wooden Idols

10 But they were miserable, and their hopes were in dead things, who called them gods which are works of men’s hands, gold and silver, skillfully made, and likenesses of animals, or a useless stone,⁠ the work of an ancient hand. 11 Yes and some woodcutter might saw down a tree that is easily moved, skillfully strip away all its bark, and fashion it in attractive form, make a useful vessel to serve his life’s needs. 12 Burning the scraps from his handiwork to cook his food, he eats his fill. 13 Taking a discarded scrap which served no purpose, a crooked piece of wood and full of knots, he carves it with the diligence of his idleness, and shapes it by the skill of his idleness. He shapes it in the image of a man,⁠ 14 or makes it like some worthless animal, smearing it with something red, painting it red, and smearing over every stain in it. 15 Having made a worthy chamber for it, he sets it in a wall, securing it with iron. 16 He plans for it that it may not fall down, knowing that it is unable to help itself (for truly it is an image, and needs help). 17 When he makes his prayer concerning goods and his marriage and children, he is not ashamed to speak to that which has no life. 18 Yes, for health, he calls upon that which is weak. For life, he implores that which is dead. For aid, he supplicates that which has no experience. For a good journey, he asks that which can’t so much as move a step. 19 And for profit in business and good success of his hands, he asks ability from that which has hands with no ability.

Texts in conversation

Compare Wisdom of Solomon 13:5 and Hilary of Poitiers, On the Trinity 1.7

Deuterocanon · Early Christian

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Summary

The Christian theologian Hilary of Poitiers uses the Wisdom of Solomon as an authoritative source for theology to teach how creation points to its creator, repeating its idea that the beauty and order of the world reveals the one who formed it.

Passages

Wisdom of Solomon 13:5

Deuterocanon
1 For truly all men who had no perception of God were foolish by nature, and didn’t gain power to know him who exists from the good things that are seen. They didn’t recognize the architect from his works. 2 But they thought that either fire, or wind, or swift air, or circling stars, or raging water, or luminaries of heaven were gods that rule the world. 3 If it was through delight in their beauty that they took them to be gods, let them know how much better their Sovereign Lord is than these, for the first author of beauty created them. 4 But if it was through astonishment at their power and influence, then let them understand from them how much more powerful he who formed them is. 5 For from the greatness of the beauty of created things, mankind forms the corresponding perception of their Maker. 6 But yet for these men there is but small blame, for they too perhaps go astray while they are seeking God and desiring to find him.
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

Hilary of Poitiers, On the Trinity 1.7

Early Christian
So, although my soul took joy in perceiving this majestic and unfathomable Mind, because it could worship so limitless an Infinity as its own Father and Creator, it sought with an even more eager desire to know the true appearance of its infinite and eternal Lord, so that it might be able to believe that this immeasurable Deity was clothed in splendor fitting the beauty of His wisdom. Then, while the devout soul was baffled and lost through its own weakness, it caught from the prophet's voice this admirably expressed standard of comparison for God: By the greatness of His works and the beauty of the things that He has made, the Creator of worlds is rightly discerned. The Creator of great things is supreme in greatness, and the Creator of beautiful things supreme in beauty. Since the work surpasses our thoughts, the Maker must surpass all thought.
355–360 CE (scholarly estimate) Read in Hilary of Poitiers, On the Trinity Book 1

References

"... Turning to the Western Church, the earliest evidence comes from Irenaeus (died 202), who, although he never quotes from the Book of Sirach, includes quotations from Baruch and the Additions to Daniel in his Against Heresies. He cites these as the works of 'Jeremiah the prophet' and 'Daniel the prophet,' respectively, and also quotes from the Wisdom of Solomon. This suggests that he likely considered the books of the Apocrypha as canonical. Tertullian (died 220) also quotes from our book in works such as Against the Gnostics and On the Exhortation of Chastity, using the same formula, "as it is written," that he employs for the Hebrew Canon. Cyprian (died 258), in his Testimonies and letters, frequently quotes from the Book of Sirach and introduces them with phrases like "as it is written" or "Divine Scripture says." Methodius (circa 311), bishop of Lycia and later Tyre, freely quotes from the Book of Sirach, the Wisdom of Solomon, and Baruch, treating them as 'Scripture.' Hilary of Poitiers (died 368) lists the books of the Old Testament in his Prologue to the Book of Psalms, including only the Epistle of Jeremiah from the Apocrypha but adds that some also count the Book of Tobit and the Book of Judith, totaling 24 books to align with the number of Greek letters. Nonetheless, he cites Ecclesiasticus and the Wisdom of Solomon as 'prophets,' implying his belief in their canonicity ..."
R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament (Oxford University Press, 1913), 302.

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 13:5 and Hilary of Poitiers, On the Trinity 1.7

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