Wisdom of Solomon 13

Second, concerning punishment through graver penalties ordained for condemnation, it is determined in two ways.

But vain etc. Above he determined concerning the punishment of adversaries through lighter penalties ordained for correction, but here concerning their punishment through graver penalties ordained for condemnation. And first he determines concerning the desert of their fault, namely up to the sixteenth chapter; second, concerning the torment of their punishment, namely from the sixteenth chapter onward.

First, the demerit of fault is determined in three ways.

The desert of fault with respect to their condemnatory punishment was idolatry, by which they transferred divine honor to a creature or exhibited it to a creature. And therefore first the manifold error of idolaters is touched upon, namely in this chapter; second, the detestation of idols, namely in the fourteenth chapter; third, the commendation of the true God, namely in the fifteenth chapter.

First, the error of idolaters is treated.

The error of idolaters is touched upon as twofold: the first, of those worshipping God's creatures; the second, of those worshipping their own fabrications: But unhappy.

Their first error.

In the first part, there is first touched upon in them the cause of so great an error, namely ignorance of God: second, the effect of the aforesaid cause, namely the worship of creatures: But either fire: third, of both the greater inexcusability: If by their beauty: fourth, in comparison to other idolaters: Yet nevertheless. — In the first part a twofold ignorance is touched upon, namely that they neither acknowledged by faith God nor knew by reason Him: And from those things which are seen.

He says therefore: Vain, etc. Thus it has been said that some knew God amid afflictions, but did not worship Him: however, for but: vain are all men, etc.; Ecclesiastes 1: "Vanity of vanities," etc. "For they walked after the vanity of the creature and became vain," as is found in Jeremiah 2: vain, I say, with the vanity of thought: whence Romans 1: "They became vain in their thoughts," etc.: likewise in the Psalm: "The Lord knows the thoughts of men, that they are vain." Likewise, with the vanity of speech: whence in the Psalm: "They have spoken vain things every one to his neighbor," etc. Likewise, with the vanity of action: whence Jeremiah 51: "Their works are vain and worthy of derision." In whom there is not the knowledge of God, that is, knowledge of God through faith. Augustine: "Nor do I attribute to this knowledge, namely divine knowledge, whatever can be known by man in human affairs, where there is a great deal of superfluous vanity and harmful curiosity: but only that by which the most salutary faith is begotten, nourished, defended, and strengthened, in which knowledge they do not excel," etc. And from those things which are seen to be good, namely openly: they could not, namely an inability following upon the will, not preceding it: whence the Gloss: "They could not understand, etc., the blindness of sin standing in the way," according to that above in chapter 2: "Their malice blinded them"; in the Psalm: "He would not understand, that he might do well"; understand, that is, know by the intellect: for God cannot be known by the senses: 1 John 4: "No man has seen God at any time"; Him who is, that is, God, for whom being is substantial, not accidental: whence Hilary: "Being is not an accident in God, but subsistent truth." Likewise, for whom being is always present, never past or future. For God, according to Augustine, always is, neither was nor will be, because He does not know, namely through experience, past or future. Likewise, whose being is pure, because whatever is in Him, He Himself is: Augustine: "Whatever is in God is God." Likewise, whose being is not from another, is immutable: whence Jerome to Marcella: "God, who alone has no beginning, held the name of true essence, because in comparison with Him, who truly is, because He is unchangeable, those things which are changeable, as it were, are not," as are all creatures, according to that of the Psalm: "As a covering You shall change them, and they shall be changed: but You are the selfsame," etc.: likewise Malachi 3: "I am," God, or "the Lord, and I change not." For the aforesaid reasons, to Moses asking His name He said in Exodus 3: "I am who I am. He said: Thus shall you say to the children of Israel: He who is has sent me to you." Nor attending to the works, which He Himself made, did they recognize who was the maker, namely of these things, and yet they could easily have known: Romans 1: "For the invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made."

But either fire, namely Vulcan, as the Chaldeans worshipping fire: or spirit, that is, the ether, namely the upper part of the air, which some understood by Jupiter the thunderer; or the swift air, that is, the lower part of the air, which they called Juno: or the circle of the stars, that is, the starry heaven, as those who worshipped the host of heaven, of whom it is said in Deuteronomy 17: "That they go and serve strange gods, and adore them: the sun and the moon and all the host of heaven"; or the great water, which they called Neptune; or the sun, which they called Phoebus or Apollo, which the Babylonians worshipped: or the moon, which they called Diana, or "the queen of heaven," of which in Jeremiah 44. They supposed them to be gods that rule the world, on account of certain of their effects necessary to the world.

Note that they ought not to have supposed creatures to be gods, first on account of the corporeality of their nature, because God is a spirit; John 4: "God is a spirit." Likewise on account of position and determination of figure: for God is everywhere wholly present: likewise He is unfigurable according to the Godhead. Likewise on account of the determination and limitation of power to certain effects: for God is omnipotent: above in chapter 11: "You have mercy on all, because You can do all things." Likewise on account of the necessity and inevitability of natural effects; for God is of free will. Likewise on account of local motion: because God is immovable, since He is the principle of all motion; Boethius: Remaining stable, You give all things to be moved. Likewise on account of deficiency of eternity: for God is eternal, but eternity is lacking or wanting to creatures.

According to the spiritual sense, the lustful worship fire; the proud, spirit: the wrathful and impetuous, the swift air; the curious in knowledge, the circle of the stars: the voluptuous, the great water; the covetous, the sun which begets these lower things: the slothful and acedious, the moon.

If by their beauty. Here is shown their inexcusability, because they were able to know the Creator either through the beauty of creatures, or through their power: which is shown there: Or if their power etc.; or through both together, which is shown there: From the greatness etc.

He says therefore: If delighted by their appearance, that is, by their beauty — Daniel thirteen: "Beauty has deceived you," etc. — they thought them to be gods, supply: that they themselves were gods; they thought, I say, by a false and erroneous opinion, since there is but one God — Deuteronomy six: "Your God is one." Let them know how much the ruler over them, namely their Creator, governor, preserver, and possessor, according to that passage in Judith nine: "God of the heavens, creator of the waters, king of all your creation"; is more beautiful than these, namely he who made such beautiful things; more beautiful, I say, by an infinite distance, because God is beautiful through his essence, but creatures through participation — above in chapter seven: "He is more beautiful than the sun." For the begetter of beauty, of the beauty, namely, of creatures through their production, according to that passage of Boethius: He himself most beautiful, bearing the beautiful world in his mind and forming it in a like image. Or: of beauty, uncreated, that is, of the Son through eternal generation. He established all these things, namely the higher, the middle, and the lower.

"He could not answer God one time in a thousand," because in fact he is incapable of it. Not only does God speak innumerable words for the good of every person, but, indeed, with his powerful wisdom and his immeasurable greatness, he is above all creatures. "He is wise of heart, powerful and great." Beyond any doubt, the splendor of his creatures, their harmony and order, manifest his wisdom. But God did not acquire this by learning, because he is wisdom in his essence. Job called him "wise in heart," however, to make us understand the true wisdom and intelligence of God. He mentioned his "greatness," thinking of the elements of visible creatures (and above all of invisible) that, though so great and numerous, hang "like a drop of water in a bucket" from the power of his right hand. And his "power" is manifest by the fact that they remain within the limits that he set out for them. - "Homilies on Job 12"

"He could not answer God one time in a thousand," because in fact he is incapable of it. Not only does God speak innumerable words for the good of every person, but, indeed, with his powerful wisdom and his immeasurable greatness, he is above all creatures. "He is wise of heart, powerful and great." Beyond any doubt, the splendor of his creatures, their harmony and order, manifest his wisdom. But God did not acquire this by learning, because he is wisdom in his essence. Job called him "wise in heart," however, to make us understand the true wisdom and intelligence of God. He mentioned his "greatness," thinking of the elements of visible creatures (and above all of invisible) that, though so great and numerous, hang "like a drop of water in a bucket" from the power of his right hand. And his "power" is manifest by the fact that they remain within the limits that he set out for them.

The prophet says, "I will be filled with the revelation of his glory." We can sing of the glory that awaits us, of the goods that will accompany it, of the splendor with which it will shine, but we are incapable of expressing all of this in words. Paul explains the reason for this when he writes, "Those things that eye has not seen, that ear has not heard and that have never entered the heart of human beings, God has prepared for those who love him." These many eternal, heavenly gifts have been prepared by the almighty Lord for his faithful, holy people throughout the world. But who is God, who has arranged all these things for us? Of him we say only that we do not know how to measure or express or understand him, that he is beyond all, outside of all, above all. He surpasses all his creatures; he is beyond his works, above all of them. I could try to express his greatness, but he is greater, or his beauty, but he is more beautiful. He is sweeter than every sweetness, brighter than every splendor, more just than all justice, stronger than all strength, gentler than all gentleness. Reason does not admit of the creature claiming equality with its Creator, nor that something produced is put on the level of the one who produced it. Precisely thus we read in the prophet, "The one who made powerful things is more powerful than they are. And the one who made beautiful things is more beautiful than they."

Or if the power, that is, the greatness of their might, and their works, that is, the effects proceeding from their power, they marveled at, namely so much so that they believed them to be gods, let them understand from these things, that is, from the consideration of them, according to that passage in Job twelve: "Ask the beasts, and they will teach you"; that he who made these things, namely God, is stronger than they, that is, more powerful — whence Ecclesiasticus forty-three: "He himself is almighty above all his works and exceedingly great"; likewise Job nine: "If strength is sought, he is the most mighty."

For from the greatness of the beauty that is, of the loveliness, and of the creature, that is, of the power of creatures, knowably, not sensibly, that is, by the intellectual eye, not the sensible one, the Creator of these things can be seen. Augustine: "All things cry out: God made me"; for the whole world is like a certain book in which the Creator can be known through his power, wisdom, and goodness, shining forth in creatures — whence Ecclesiasticus twenty-four: "All these things are the book of life"; Isidore: "The Creator is praised through his creature, and how excellent he is, is shown from the condition of his work."

Since therefore one must first ascend before descending on the ladder of Jacob, let us place the first step of ascent at the bottom, setting this entire sensible world before us as a mirror, through which we may pass over to God, the supreme Artificer, so that we may be true Hebrews passing over from Egypt to the land promised to the Fathers, and also Christians passing over with Christ from this world to the Father, and also lovers of wisdom, who calls and says: Pass over to me, all you who desire me, and be filled from my generations. For from the greatness of the beauty and of the creature, the Creator of these things can be knowably seen.

Now the supreme power, wisdom, and benevolence of the Creator shines forth in created things, inasmuch as the bodily sense announces this in a threefold manner to the interior sense. For the bodily sense serves the intellect either rationally investigating, or faithfully believing, or intellectually contemplating. The one contemplating considers the actual existence of things; the one believing, the habitual course of things; the one reasoning, the potential excellence of things.

In the first mode, the gaze of the one contemplating, considering things in themselves, sees in them weight, number, and measure: weight with respect to the position toward which they incline, number, by which they are distinguished, and measure, by which they are limited. And thereby it sees in them mode, species, and order, as well as substance, power, and operation. From which one can rise as from a vestige to understanding the immense power, wisdom, and goodness of the Creator.

In the second mode, the gaze of the faithful, considering this world, attends to its origin, course, and end. For by faith we believe that the ages were fashioned by the Word of life; by faith we believe that the times of the three laws, namely of nature, of Scripture, and of grace, succeed one another and have run their course in most perfect order; by faith we believe that the world is to be brought to an end through the final judgment: perceiving in the first the power, in the second the providence, and in the third the justice of the supreme Principle.

In the third mode, the gaze of one rationally investigating sees that certain things merely exist, certain things however exist and live, and certain things indeed exist, live, and discern: and the first are indeed lesser, the second intermediate, the third better. — It sees again that certain things are only corporeal, certain things partly corporeal, partly spiritual: from which it perceives that some things are purely spiritual as being better and more worthy than both. It sees nonetheless that certain things are mutable and corruptible, as terrestrial things; certain things mutable and incorruptible, as celestial things; from which it perceives that certain things are immutable and incorruptible, as supercelestial things. From these visible things, therefore, one rises to considering the power, wisdom, and goodness of God as being, living, and intelligent, purely spiritual and incorruptible and unchangeable.

Now this consideration is expanded according to the sevenfold condition of creatures, which is a sevenfold testimony to the divine power, wisdom, and goodness, if one considers the origin, magnitude, multitude, beauty, fullness, operation, and order of all things. — For the origin of things according to creation, distinction, and adornment, with respect to the works of the six days, proclaims the divine power producing all things from nothing, the wisdom lucidly distinguishing all things, and the goodness lavishly adorning all things. — The magnitude of things, however, according to the mass of their length, breadth, and depth; according to the excellence of a power extending itself far, wide, and deep, as is evident in the diffusion of light; according to the efficacy of an operation that is intimate, continuous, and diffused, as is evident in the operation of fire, manifestly indicates the immensity of the power, wisdom, and goodness of the triune God, who exists in all things through power, presence, and essence, uncircumscribed. The multitude of things, according to their general, specific, and individual diversity in substance, in form or figure, and in efficacy, beyond all human estimation, manifestly intimates and shows the immensity of the three aforesaid conditions in God. The beauty of things, according to the variety of lights, figures, and colors in simple, mixed, and even complexioned bodies, as in celestial bodies and minerals, as in stones and metals, plants and animals, evidently proclaims the three aforesaid. The fullness of things, inasmuch as matter is full of forms according to seminal reasons; form is full of power according to active potency; power is full of effects according to efficiency, manifestly declares the same. Operation, which is manifold, inasmuch as it is natural, inasmuch as it is artificial, inasmuch as it is moral, by its most manifold variety shows the immensity of that power, art, and goodness which is indeed for all things "the cause of being, the ground of understanding, and the rule of living." — Order, moreover, according to the measure of duration, position, and influence, namely through prior and posterior, higher and lower, nobler and less noble, in the book of creation manifestly intimates the primacy, sublimity, and dignity of the first principle with respect to the infinity of power; the order of divine laws, precepts, and judgments in the book of Scripture intimates the immensity of wisdom; and the order of divine Sacraments, benefits, and retributions in the body of the Church intimates the immensity of goodness; so that order itself most evidently leads us by the hand to the first and highest, the most powerful, the most wise, and the best.

If it is not possible to see the divine nature with eyes of flesh, it is possible to gain an image of the divine power of the Creator from his works. Solomon says this: "In fact, one knows the author by analogy from the greatness and beauty of creatures." He does not say simply that one knows the author from creatures but adds "by analogy." The more we consider his creatures in a contemplative way, in fact, the more God will show himself to be great. And the more our heart is raised in contemplation, the higher will be the image that we have of God.

God has a face that shows itself through his creatures. It is said, in fact, "one knows the author by analogy from the greatness and beauty of creatures." One knows him by the analogy of faith. Just as, looking at a boat, we imagine its maker even if he is not present, or spotting an approaching ship, we immediately think that there is someone who steers it, or seeing a coach driven well, even if we cannot make out the coachman, we imagine him—in the same way, faced with the fact that the world moves in an orderly way and with the beauty of nature, we derive an image of the beauty and greatness of God. If present things are great, how much greater will the one who made them be! Thus, if one gains an image of God from the world, from the order and arrangements of providence, then the hidden side of his face is no longer hidden. The Greek philosophers also reasoned in this way, deducing an image of God from creatures and their beauty.

No one has ever known God, except the one to whom God has revealed himself. This is true not only for human beings but also among the supracosmic powers and, I would say, even among the cherubim and seraphim. Nevertheless, God did not abandon us in total ignorance. In fact, knowledge of God exists and has been implanted naturally by him in everyone. The creation itself, its preservation and its regulation, proclaim the greatness of the divine nature. And he also revealed knowledge of himself, to the extent it can be attained, first through the Law and the prophets and then through his only-begotten Son, our Lord God and Savior Jesus Christ. For this reason we receive, acknowledge and reverence what has been passed down to us through the Law, the prophets, the apostles and the Evangelists, not seeking anything beyond these things. Indeed, God, being good, is the author of every good and is subject to neither envy or passion. "Envy is far from the divine nature, which is impassive and only good." Therefore, knowing all things and concerned for what is useful for each, he revealed what is good for us to know, passing over in silence what we could not bear.

But yet etc. Here he shows the fault of those who worship creatures in comparison to other idolaters; and first they are shown to be in some way excusable in comparison to those others; second, it is shown that nevertheless they are simply inexcusable: But again.

But yet etc., as if to say: thus do they err; but yet still in these, namely those who err in this way, the complaint is less, that is, the ground for complaint, than in those who worship graven images, because, as it is said in the last chapter of Baruch, "they will not shine like the sun, nor give light like the moon," namely the graven images themselves. For these also, namely those who worship creatures, perhaps err: "perhaps" is here a mark of free will, not a mark of doubt. Seeking God, namely with a certain curiosity, according to that passage in Acts 17: "He made from one every nation of men to dwell upon the whole face of the earth, etc., to seek God, if perhaps they might grope after him, or find him." And wishing to find him, namely by the intention of the affections: Song of Songs 3: "I will rise and go about the city," that is, the entirety of creatures. For according to Boethius in the Consolation, "there is implanted in the minds of men a desire for the true and the good."

But it is objected: because in Luke 11 it is said: "Everyone who seeks, finds": therefore these people find the true God.

It must be said that that passage is understood of those who seek piously, not curiously.

For when they are occupied with his works, namely by disputing about them as regards the intellect, according to that passage in Ecclesiastes 3: "He delivered the world to their disputation"; and by using them, namely as regards the affections and their effect, because Matthew 5: "He makes his sun to rise upon the good and the evil." They search, namely by reasoning, and they are persuaded, namely by judging: that the things which are seen are good: Genesis 1: "God saw all that he had made, and they were very good." In this these people are better, or less evil, than the Manicheans themselves, who say that these visible things are evil.

But again, neither should these be pardoned. For simple ignorance merits pardon; whence 1 Timothy 1: "I obtained mercy, because I did it ignorantly"; but crass and supine ignorance does not: whence 1 Corinthians 14: "If anyone is ignorant, he shall be ignored."

"If they were capable of sufficient knowledge to account for the universe, how is it that they did not more easily find its Lord?" They are blamed for having spent their time, their activity and their discussions scrutinizing, and in a certain way measuring, what is created. They investigated the movement of the planets, the distance between the stars, the course of the heavenly bodies. Through these studies, they arrived at such a scientific knowledge as to be able to predict eclipses of the sun and the moon, which then occurred on the day and hour predicted, for the length of time and at the exact point in space they had said. What ability! What capacity! But when they were at the point of seeking to know the Creator—who was not far from them—they were unable to find him. If they had found him, they would have had him in themselves.

"For if they were able to know so much as to make a judgment of the world, how did they not more easily find out the Lord thereof?" Philosophical knowledge is a way to the other sciences: but he who wishes to remain there falls into darkness.

For if they were able to know so much as to be able to appraise the world, that is, to know the natures of worldly things: how did they not more easily find the Lord of this, namely of the world? As if to say: they could have known God more easily.

But to the contrary: Above, chapter 9: "With difficulty do we judge the things that are on earth; and who shall search out the things that are in the heavens?"

It must be said that it does not mean to say that they could more easily know God to be the author of these things absolutely, but rather that he is God, rather than those things which they worshipped.

Their second error concerns two things.

But unhappy etc. Here is set forth the error of those who worship their own handiwork, first, their own handiwork in metallic material; second, in wooden material: Or if someone.

He says therefore: But unhappy are they, namely through the privation of the happiness of the way, concerning which above in chapter three: "He who rejects wisdom and discipline is unhappy." And among the dead, namely by eternal death, is their hope, that is, their expectation: hope however is here taken improperly, because hope properly so called pertains only to what is good. Among the dead, I say, is their hope, through the privation of eternal happiness, according to that verse of the Psalm: "Like the wounded sleeping in the sepulchres, whom you remember no more, and they are cast off from your hand," from the hand, namely, of saving mercy, not from the hand of punishing justice. Or the first refers to the punishment of loss in the future, the second to the punishment of sense. Of those, I say, who have called gods, etc. And he rightly says called: for they are gods by name only, not by nature. The works of the hands of men, according to that verse of the Psalm: "The idols of the nations are silver and gold, the works of the hands of men"; Isaiah chapter two: "They have adored the work of their own hands, which their fingers have made"; gold and silver, that is, made of gold and silver as regards the matter, according to that verse of Hosea chapter two: "I multiplied their silver and gold, which they made unto Baal"; according to that verse of Isaiah chapter two: "The land is filled with gold and silver, and there is no end to its treasures, and its land is filled with idols." An invention of art, that is, some figure devised by art, and this as regards the form. And likenesses of animals, not the animals themselves, but their image or likeness: against which it is said in Deuteronomy chapter four: "You shall not make a likeness of any animals that are on the earth." Or a useless stone, namely as to the usefulness which idolaters believe to be in it, although it is useful as regards natural use, because there is nothing superfluous in the works of God, of which kind are creatures; Deuteronomy chapter thirty-two: "The works of God are perfect," neither superfluous nor diminished. The work of an ancient hand, that is, of the hand of an ancient craftsman, because "in the ancients is wisdom," Job chapter twelve. Against all these things it is said in Acts chapter seventeen: "Being therefore the offspring of God, we ought not to think that the divine is like unto gold, or silver, or stone, the graving of art and the device of man."

Or if anyone. Here is set forth the error of those who worship their own handiwork in wooden material: and first their error in fashioning or carpentry is touched upon; second, in worshipping: And of the substance. In the first, he first touches upon the matter; second, the form: And through knowledge; third, the placement: And let him make for it, etc.; fourth, the impotence: An image, etc.

Or if some craftsman, a worker: worker here is taken broadly for a craftsman in whatever material, whether wooden or other, not only iron: has cut a straight piece of wood from the forest: Isaiah forty-four: "He cuts down cedars, he took the holm oak," etc. And of this, namely the wood, skillfully scrapes off all the bark, namely the outer bark; and employing his skill, diligently fashions a useful vessel: The Gloss: "Very useful," for the conduct of life, namely human life: Second Timothy two: "For in a great house there are vessels of wood and of earthenware," etc.

But the remnants of this work, that is, of the aforesaid wood, he uses up for the preparation of food, that is, he uses them, according to that passage of Isaiah forty-four: "He took from them and was warmed, he kindled a fire and baked bread."

And the remainder of these, namely of those things which have been put to human uses: which for no use, namely human use, avails, that is, is of any worth; I say that very crooked wood, namely in itself, and with knots, that is, nodes, full, namely on the outside; he carves diligently, namely by removing the knottiness, through his idleness, because however much he labors there, all his labor is reckoned as idleness, since he labors there uselessly. And by the knowledge of his art he shapes it, namely by external delineation, and this with respect to form: and makes it like the image of a man, namely by the representation of the limbs. And note that he does not say makes it like a man, but the image of a man, because this configuration can exist in external features and not in internal ones.

Or compares it to some animal, that is, likens it: Romans 1: "Into the likeness of the image of corruptible man and of birds and of four-footed beasts," etc.; likewise in the Psalm: "They exchanged their glory for the likeness of a calf eating hay." Smearing over, that is, on the outside, with red ochre, that is, with a rule or a line drawn in red color, by which a marking is made. For rubrica is said to mean red earth and the color that is made from it, and the rule or line by which it is made, and the dye itself, and the middle syllable must always be lengthened. And making the color of it red with paint: fucus is called an unnatural and, as it were, counterfeit color. Likewise it should be noted that fucus is called an animal similar to a bee, which does not make honey but devours honey; likewise, a certain herb that dyes; likewise, any counterfeit color; likewise, falsehood or fraud and deceit, according to Papias. And smearing over every blemish that is in it, namely in the wood, with earth. — And he makes a worthy dwelling for it: whence Baruch, last chapter: "When they are set up in a house, their eyes are full of dust from the feet of those entering." And setting it in a wall, namely so that it may be more visible, and fastening it with iron, that is, with iron nails, lest perhaps it fall; Isaiah 41: "He fastened it with nails, lest it be moved"; looking out for it, that is, foreseeing and taking precaution; knowing that it cannot help itself, namely by itself: whence in the Psalm: "They have hands, and they shall not handle; they have feet, and they shall not walk," etc. Nor is this a wonder, for it is an image, that is, a likeness of a thing, not the thing itself, and it needs help, namely human help: Baruch, last chapter: "If they fall to the ground, they do not rise up by themselves," as was evident concerning Dagon, 1 Kings 5; likewise Jeremiah 10: "They must be carried and borne, because they cannot walk."

And concerning his substance, that is, concerning his outward possession, and concerning his children, that is, concerning the welfare of his children, and concerning marriages, namely those to be contracted, making a vow, namely to it, he inquires, namely from it, so as to seek what is necessary for himself and his children, although one ought not to make vows except to God, according to that word of the Psalm, "Vow and render unto the Lord your God," etc.; likewise Isaiah 19: "They shall vow vows unto the Lord and fulfill them." He is not ashamed to speak, namely he himself having a soul, with that which, namely the false god, is without a soul: Baruch, last chapter: "When they hear that a mute cannot speak, they bring it to Bel"; in the Psalm: "They have a mouth, and they shall not speak."

And for health, that is, his own or of his own, he entreats one who is infirm, that is, altogether powerless, indeed, that is, certainly, and for life he asks one who is dead, that is, altogether lacking life, so that dead is understood negatively, not privatively, because, if privatively, then it would be understood that he once had life, but was afterwards deprived of it: which would be false. And he calls upon one useless for help, that is, one unable to help himself or another: whence Baruch, last chapter: "He has a sword in his hand, and does not deliver himself from robbers."

And for a journey, that is, direction on a journey, he asks of him who cannot walk, according to that of the Psalm: "They have feet, and they shall not walk," etc.; Baruch, last chapter: "Without feet they are carried on shoulders." And concerning acquiring, namely through commerce, and concerning working, namely through the mechanical arts, and concerning the outcome of all things, in general, he asks of him who is useless in all things; Isaiah forty-four: "He fashioned a god and cast a graven image, useful for nothing."

But it seems that the same objection could be raised against Christians who adore images.

But it must be said that it is not the same: because idolaters adored images as things, thinking that something living was in them; but Christians adore them only as pieces of wood, and insofar as they lead to those realities of which they are signs.