Chapter Thirteen

1–9. Deification of the forces and phenomena of nature. 10–19. Veneration of idols as gods.

The repeated mention of the idolatry of the Canaanites and Egyptians prompted the author to devote careful discussion to this subject. In chapters XIII and XIV he discusses the essence and origin of polytheism and idolatry. In doing so, the author distinguishes separate forms and types of polytheism, not equally unreasonable: 1) deification of the majestic phenomena and mighty forces of nature, naturalistic polytheism; 2) deification of the works of human hands, idolatry in the proper sense; 3) deification of animals – zolatry; 4) ancestor worship. For such a distinction of forms of polytheism and evaluation of them by degree of reasonableness, there is no direct basis in the Old Testament Scripture. It was the work of independent study by the author of the Book of Wisdom himself of pagan religions.

Wisdom 13:1. Foolish by nature are all people in whom there is no knowledge of God, who from the visible good things could not discern the One Who Really Exists, and, considering the works, did not recognize the Craftsman, Verse 1. “Foolish by nature are all people in whom there is no knowledge of God...” The beginning of chapter XIII clearly indicates its close connection with the preceding discussion of the punishment of the Egyptians through their own gods (Wis 12:27). In this was a striking example of how foolish people are without true knowledge of God. The predicate “foolish,” frequently applied in Holy Scripture to idolatry and everything connected with it, conveys the understanding that it is founded on what is trivial and empty and as a result brings deception and destruction (Wis 15:2; 2 Kgs 17:15; Jer 2:5; Acts 14:15; Rom 1:21). The expression “by nature” does not mean that these people by their very spiritual nature were incapable of true knowledge of God, for later the author acknowledges this capacity in them and holds them responsible for their ignorance of God (verses 3–4, 10); “by nature” means by essence, in itself, without regard to anything else, ignorance of the true God makes people trivial. “From the visible good things could not discern the One Who Really Exists...” The visible good things are the most perfect works of God, the most beautiful and majestic phenomena of nature, in contrast to the invisible Deity, which is known through them. The designation of God as “the One Who Really Exists,” ό ών, is used by the author, probably, in the Platonic sense, to express the concept of God as truly existing (όντως όν), in contrast to that which comes into being. On the other hand, the expression “the One Who Really Exists” the author of the Book of Wisdom could have borrowed from biblical language: the Greek translation LXX renders the Hebrew name of God – Jehovah – by this expression.

Wisdom 13:2. and they worshipped as gods those that rule the world – or fire, or wind, or the swift air, or the circle of stars, or the raging water, or the heavenly lights. Verse 2. The chief forces and phenomena of nature which were deified among pagans are enumerated: fire, air, water, heavenly bodies. This enumeration is seen as indicating the teaching of pagans concerning the four elements governing the world (Philo, De decem orac. II, 189). In mythology these governing forces of the world were personified in the images of various deities.

Wisdom 13:3. If, captivated by their beauty, they took them for gods, they ought at least to have understood how much better is their Lord, for the Author of beauty created them. Wisdom 13:4. And if they marveled at their power and activity, they ought to have realized from them how much more powerful is He Who made them; Verses 3–4. It is indicated how people came to deify phenomena of nature. This was prompted either by aesthetic feeling: they “were captivated by their beauty,” or by feelings of fear and dependence – before threatening natural phenomena: “marveled at their power and activity.” However, the charm of nature does not justify the pagans. On the contrary, they “ought to have understood the Author of beauty” and the power of the Creator.

Wisdom 13:5. because from the greatness and beauty of created things, the Creator may, by analogy, be seen. Verse 5. Verse 5 contains the basis for the thought of the preceding verses, that pagans, contemplating nature, “ought to have recognized” God. They stood on the very natural path to knowledge of God: “from the greatness and beauty of created things, the Creator may, by analogy, be seen.” “By analogy,” αναλόγως, that is, by conclusion from the properties of a phenomenon to its cause. In many manuscripts instead of the reading “greatness and beauty” there is “greatness and beauty of created things...” This reading better corresponds to verses 3 and 4, in which these properties of natural phenomena are spoken of separately.

Wisdom 13:6. However, these deserve less censure, for they perhaps go astray while seeking God and wishing to find Him: Wisdom 13:7. for if they had the power to know so much that they could investigate the world, why did they not find its Lord more easily? Verses 6–7. In evaluating naturalistic polytheism, the author places it above other forms of polytheism: its followers “are not so much to be blamed...” The reason for such preference is indicated twofold. First, the author permits that these delusions at their foundation have the seeking of the true God; second, in its results this form of polytheism gave something positive: turning to God’s works, people were convinced that “all that is visible is beautiful.” Dark suspicion was dispersed in them that evil and darkness rule in the world. Thus, the beauty visible in the world has value in itself. And beauty visible in the world, just as truth and goodness, is an essential element: and its ultimate foundation is in God. Therefore, “from the greatness and beauty of created things, the Creator may, by analogy, be seen” (verse 5). This trait of the author’s view of the world, who regards it from the aspect of artistic beauty, points to him as a Hellenistic Jew.

Wisdom 13:8. But still they are not excused: Wisdom 13:9. for if they had enough intelligence to be able to understand the passing world, why did they not find its Lord more readily? Verses 8–9. These contain a limitation to the thought of the two preceding verses. Although followers of naturalistic polytheism “deserve less blame,” nevertheless “they are not excused.” Their mind was developed enough that “they had the power to understand the passing world.” They therefore had full opportunity to conclude from the properties of the universe to the properties of its Creator, “why did they not find its Lord more readily?” The reason, obviously, lies not in the lack of cognitive abilities, but in the moral qualities of people: this is what makes them guilty for ignorance of God.

Wisdom 13:10. But more miserable are those, and their hope in those without a soul, who called the works of human hands gods – gold and silver, the skilled work, or the carved image of some animal, or some useless stone, the work of an ancient hand. Verse 10. From verse 10 onward the author passes to the depiction of the unreasonableness of another form of polytheism – idolatry in the proper sense, the veneration of objects made by human hands. Of course, originally veneration was directed not to the objects themselves, but to what they represented and signified; but later the ignorant masses began to identify the image with the deity itself. It is this form of religious ignorance the author has in mind. About it there is mention also in many other places of Holy Scripture: Deut 4:28; Ps 134:15-18; Isa 40:18-20; Jer 2:28. The unreasonableness of this form of polytheism lies, above all, in the fact that people place their hope “in those without a soul,” έν νεκροις, in dead, inanimate objects. Thus idols are named not in contrast to the true living God, but in contrast to the forces and phenomena of nature mentioned above. There is still life in them, they can bring benefit or harm to man, this could serve as a foundation for their veneration by people, but the venerers of lifeless idols do not even have such grounds, therefore they are “more miserable.” “...Gold and silver...” were not themselves worshipped, but sculptures, idols made of these metals are meant here. “...Some useless stone, the work of an ancient hand...” – are meant stone images and statues, deified because of their great antiquity.

Wisdom 13:11. Or, a carpenter, having cut down a suitable tree, skillfully strips off all the bark, and by his skill creates something useful for his life, Wisdom 13:12. and uses the offcut of his work for fuel and prepares his food and is satisfied; Wisdom 13:13. but one piece of the offcut, not suitable for any use, a crooked and knotty piece of wood, he carefully shaped in his leisure and skillfully carved it with the knowledge of his craft, made it in the form of a man, Wisdom 13:14. or fashioned it like some worthless beast, coating it with red paint and making its surface beautiful, and painting over every defect in it, Wisdom 13:15. and, having made for it a suitable dwelling, set it on the wall, fastening it with iron. Wisdom 13:16. Then, so that his work would not fall, he takes precautions, knowing that it cannot help itself, for it is an idol and needs help. Verses 11–16. The author demonstrates the unreasonableness of idolatry by a vivid depiction of the method of making idols. In this description there is biting irony. Idols are made from pieces of wood fit for nothing, after the valuable material has been used for making useful objects. They make them “at leisure,” when time is not occupied with more useful work. After covering up the defects of the wood with paint, the image is placed in a niche, but they do not forget that it is helpless, can fall and break, and so they reinforce it with iron. A similar depiction we find in the prophet Isaiah (Isa 44:9-20).

Wisdom 13:17. But he prays to it regarding his possessions, his marriage, and his children, and is not ashamed to speak to something without a soul, Wisdom 13:18. and he calls out to what is weak for health, to what is dead for life, to what is powerless for help, to what cannot walk for a journey, Wisdom 13:19. and for gain, for work, and for success of his hands – he begs help from what is completely powerless, what is weak. Verses 17–19. The author depicts all the unreasonableness of praying to an idol, the making of which he has just described. An idol cannot give what it does not have. And yet people “call out to what is weak for health, to what is dead for life... and for power what is powerless,” and do not notice or feel ashamed of this unreasonableness.