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Wisdom of Solomon

About this book
Chapter 14

1 Again, one preparing to sail, and about to journey over raging waves, calls upon a piece of wood more fragile than the vessel that carries him.⁠ 2 For the hunger for profit planned it, and wisdom was the craftsman who built it. 3 Your providence, O Father, guides it along, because even in the sea you gave a way, and in the waves a sure path, 4 showing that you can save out of every danger, that even a man without skill may put to sea. 5 It is your will that the works of your wisdom should not be ineffective. Therefore men also entrust their lives to a little piece of wood, and passing through the surge on a raft come safely to land. 6 For in the old time also, when proud giants were perishing, the hope of the world, taking refuge on a raft, left to the world a seed of generations, guided by your hand.⁠ 7 For blessed is wood through which comes righteousness; 8 but the idol made with hands is accursed, itself and he that made it; because his was the working, and the corruptible thing was called a god. 9 For both the ungodly and his ungodliness are alike hateful to God; 10 for truly the deed will be punished together with him who committed it. 11 Therefore also there will be a visitation among the idols of the nations, because, though formed of things which God created, they were made an abomination, stumbling blocks to the souls of men, and a snare to the feet of the foolish.

The Origins and Consequences of Idolatry

12 For the devising of idols was the beginning of fornication, and the invention of them the corruption of life.⁠ 13 For they didn’t exist from the beginning, and they won’t exist forever. 14 For by the boastfulness of men they entered into the world, and therefore a speedy end was planned for them. 15 For a father worn with untimely grief, making an image of the child quickly taken away, now honored him as a god which was then a dead human being,⁠ and delivered to those that were under him mysteries and solemn rites. 16 Afterward the ungodly custom, in process of time grown strong, was kept as a law, and the engraved images received worship by the commandments of princes. 17 And when men could not honor them in presence because they lived far off, imagining the likeness from afar, they made a visible image of the king whom they honored, that by their zeal they might flatter the absent as if present. 18 But worship was raised to a yet higher pitch, even by those who didn’t know him, urged forward by the ambition of the architect; 19 for he, wishing perhaps to please his ruler, used his art to force the likeness toward a greater beauty. 20 So the multitude, allured by reason of the grace of his handiwork, now consider an object of devotion him that a little before was honored as a man. 21 And this became an ambush for life, because men, in bondage either to calamity or to tyranny, invested stones and wood with the Name that shouldn’t be shared.⁠ 22 Afterward it was not enough for them to go astray concerning the knowledge of God, but also, while they live in a great war of ignorance, they call a multitude of evils peace. 23 For either slaughtering children in solemn rites, or celebrating secret mysteries, or holding frenzied revels of strange customs, 24 no longer do they guard either life or purity of marriage, but one brings upon another either death by treachery, or anguish by adultery.⁠ 25 And all things confusedly are filled with blood and murder, theft and deceit, corruption, faithlessness, tumult, perjury, 26 confusion about what is good, forgetfulness of favors, ingratitude for benefits, defiling of souls, confusion of sex, disorder in marriage, adultery and wantonness.⁠ 27 For the worship of idols that may not be named is a beginning and cause and end of every evil. 28 For their worshipers either make merry to madness, or prophesy lies, or live unrighteously, or lightly commit perjury. 29 For putting their trust in lifeless idols, when they have sworn a wicked oath, they do not expect to suffer harm. 30 But on both counts, the just doom will pursue them, because they had evil thoughts of God by giving heed to idols, and swore unrighteously in deceit through contempt for holiness. 31 For it is not the power of things by which men swear, but it is the just penalty for those who sin that always visits the transgression of the unrighteous.

Texts in conversation

Compare Wisdom of Solomon 14:21 and Athanasius, Against the Heathen 17

Deuterocanon · Early Christian

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Summary

The Christian theologian Athanasius uses the Wisdom of Solomon as an authoritative source when teaching the history of how art and power combined to create idolatry. He demonstrates how this Jewish text influenced early Christian tradition.

Passages

Wisdom of Solomon 14:21

Deuterocanon
19 for he, wishing perhaps to please his ruler, used his art to force the likeness toward a greater beauty. 20 So the multitude, allured by reason of the grace of his handiwork, now consider an object of devotion him that a little before was honored as a man. 21 And this became an ambush for life, because men, in bondage either to calamity or to tyranny, invested stones and wood with the Name that shouldn’t be shared. 22 Afterward it was not enough for them to go astray concerning the knowledge of God, but also, while they live in a great war of ignorance, they call a multitude of evils peace. 23 For either slaughtering children in solemn rites, or celebrating secret mysteries, or holding frenzied revels of strange customs, 24 no longer do they guard either life or purity of marriage, but one brings upon another either death by treachery, or anguish by adultery. 25 And all things confusedly are filled with blood and murder, theft and deceit, corruption, faithlessness, tumult, perjury,
50 BCE – 50 CE (scholarly estimate) Read in the Wisdom of Solomon

Athanasius, Against the Heathen 17

Early Christian
What inference then is left to us, save that while the panegyrics are false and flattering, the actions told of them are true? And the truth of this one can ascertain by common practice. For nobody who pronounces a panegyric upon anyone accuses his conduct at the same time, but rather, if men's actions are disgraceful, they praise them up with panegyrics, on account of the scandal they cause, so that by extravagant praise they may impose upon their hearers, and hide the misconduct of the others. Just as if a man who has to pronounce a panegyric upon someone cannot find material for it in their conduct or in any personal qualities, on account of the scandal attaching to these, he praises them up in another manner, flattering them with what does not belong to them, so have their marvellous poets, put out of countenance by the scandalous actions of their so-called gods, attached to them the superhuman title, not knowing that they cannot by their superhuman fancies veil their human actions, but that they will rather succeed in showing, by their human shortcomings, that the attributes of God do not fit them. And I am disposed to think that they have recounted the passions and the actions of the gods even in spite of themselves. For since they were endeavouring to invest with what Scripture calls the incommunicable name and honour of God them that are no gods but mortal men, and since this venture of theirs was great and impious, for this reason even against their will they were forced by truth to set forth the passions of these persons, so that their passions recorded in the writings concerning them might be in evidence for all posterity as a proof that they were no gods.
335 CE (scholarly estimate) Read in Athanasius, Against the Heathen

References

"... For many Christian authorities the criterion for a book’s inclusion in the canon depended not on the language of composition, but on whether it was normative and authoritative for doctrine and public reading. Yet books that fell outside this category could still be canonical at a lower level, and used for private reading among Christians (compare Tertullian, Cult. fem. 1.3: Gallagher 2012: 20–1), and so were certainly not banned or ignored. Even Athanasius of Alexandria, whose festal letter of 367 ce is often held to demarcate a Christian canon, notes that though certain books are not canonical (οὐ κανονιζόμενα μέν), they were authorized by tradition (τετυπωμένα δὲ παρὰ τῶν πατέρων) for reading to recent converts. For Athanasius these works included Wisdom of Solomon, Sirach, Judith, Tobit, and also Esther, while with most other authorities he included both Esdras A and B in the Old Testament canon ..."
Alison G. Salvesen, “Deuterocanonical and Apocryphal Books,” in The Oxford Handbook of the Septuagint, ed. Alison Salvesen and T. M. Law (Oxford: Oxford University Press, 2021), 385–402.

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 14:21 and Athanasius, Against the Heathen 17

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