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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 13:9 and Augustine, Confessions 5.3

Deuterocanon · Early Christian

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Summary

The Christian theologian Augustine uses the Wisdom of Solomon as an authoritative source for teaching and theology, echoing its reflection that the elements of the natural world point to a creator, showing how he was influenced by Jewish traditions.

Passages

Wisdom of Solomon 13:9

Deuterocanon
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? 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.
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

Augustine, Confessions 5.3

Early Christian
Let me now lay bare in the sight of God the twenty-ninth year of my age. There had just come to Carthage a bishop of the Manicheans named Faustus, a great snare of the devil; and many were entangled by him through the charm of his eloquence. Now, even though I found this eloquence admirable, I was beginning to distinguish the charm of words from the truth of things, which I was eager to learn. Nor did I consider the dish as much as I did the kind of food that their famous Faustus served up to me in it. His fame had gone before him as a man very skilled in honorable learning and preeminently skilled in the liberal arts. And as I had already read and stored up in memory many of the injunctions of the philosophers, I began to compare some of their doctrines with the tedious fables of the Manicheans; and it struck me that the probability was on the side of the philosophers, whose power reached far enough to enable them to form a fair judgment of the world, even though they had not discovered the sovereign Lord of it all. For you are great, Lord, and you have regard for the lowly, but you know the proud from afar. You draw near to none but the contrite in heart, and cannot be found by the proud, even if in their inquisitive skill they may number the stars and the sands, and map out the constellations, and trace the courses of the planets.
397–400 CE (scholarly estimate) Read in Augustine, Confessions 5

References

"... the West, further from the home of the Hebrew canon, and knowing the Old Testament chiefly through the Latin version of the LXX, did not scruple to mingle non-canonical books with the canonical. Hilary and Ruffinus were doubtless checked, the one by the influence of Eastern theologians, the other by the scholarship of Jerome; but Hilary mentions that there were those who wished to raise the number of the canonical books to twenty-four by including Tobit and Judith in the canon. From the end of the fourth century the inclusion of the non-canonical books in Western lists is a matter of course. Even Augustine has no scruples on the subject; he makes the books of the Old Testament forty-four (de doctr. Chr. ii. 13 "his xliv libris Testamenti Veteris terminatur auctoritas"), and among them Tobit, Judith, and two books of Maccabees take rank with the histories; and the two Wisdoms, although he confesses that they were not the work of Solomon, are classed with the Prophets. His judgement was that of his Church ("sunt canonicae scripturae Salomonis libri quinque ... Tobias, Judith ... Machabaeorum libri duo"). The African Church had probably never known any other canon, and its belief prevailed wherever the Latin Bible was read ..."
Henry Barclay Swete, An Introduction to the Old Testament in Greek: With an Appendix Containing the Letter of Aristeas (Cambridge: Cambridge University Press, 1900).

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 13:9 and Augustine, Confessions 5.3

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