Глава 12

1–2. The purpose of God’s merciful punishment of people is repentance and correction. 3–11. An example of the ancient Canaanites. 11–14. The mercy of God's judgment does not flow from the fear of anyone, 15-18. but has its basis in the omnipotence of God. 19–20. What does the fate of the Canaanites teach the Israelites? 23–28. Punishment of the Egyptians. Prem.12:1. Your imperishable spirit abides in everything. 1 tbsp. ends the thought of the previous chapter that everything that exists retains its existence through the love and will of God. “Your incorruptible spirit abides in everything,” permeates everything that exists (cf. Wisdom 1:7, 7:22, 8:1) and is the life-giving and preserving principle in everything. Prem.12:2. Therefore, little by little, You reprove those who are mistaken and, reminding them of what they are sinning, You admonish them, so that they, having retreated from evil, believe in You, Lord. 2. The thought of verse 2 is a conclusion from the previous one. If God loves everything that exists (Wis. 11:24–12:1 v.), then He treats people with the same love, even those who are “deluded.” He “convicts them little by little,” with careful gradualism, and punishes them in such a way that the very punishments remind them of their sins. (Wed. Wisdom 11:16–17). The purpose of such punishment is admonition: “so that they, having retreated from evil, believe in You, Lord.” Some interpreters, based on a comparison of Art. 2. from 10–11 st. Chapter XI They relate it to the Jews, but the connection with the previous one (XI: 24-XII: 1) suggests that here we are talking about God’s attitude towards people in general and even, perhaps, in the foreground the writer meant the “misguided” pagans, since then he gives an example of the punishment of the Canaanites. Pres.12:3. Thus, having despised the ancient inhabitants of Thy holy land, 3–11. The idea expressed in verse 2 that the punishments sent by God are aimed primarily at admonishing and correcting those who are “in error,” the writer confirms in this section (verses 3–11) with the example of the Canaanites, calling them “ancient inhabitants of the holy land” (of God). By “holy land,” of course, we mean Palestine, so named as the place of the focus of true worship of God: for this it is further called “the most precious of all to God” (Art. 7). The expression “disgusted by the ancient inhabitants” does not contradict Art. 25. Chapter XI: You “disdain nothing.” From 8 and 10 art. it is clear that God did not disdain the Canaanites as people, therefore this expression only means God’s “disgust” for those perversions of religious feeling among the Canaanites, which is discussed further. Pres.12:4. who performed the hated deeds of sorcery and wicked sacrifices, Pres.12:5. and merciless murderers of children, and at sacrificial feasts devouring the entrails of human flesh and blood in secret meetings, Pres.12:6. and parents who killed helpless souls - You wanted to destroy them by the hands of our fathers, 4–6. The writer points out the reason for Divine wrath and the punishments that befell the Canaanites not in immoral acts, but in superstitions and perversions of religious feeling. By “works of sorcery” we mean various kinds of superstitious rituals associated with pagan idolatry: witchcraft, spells of the dead, against which Moses repeatedly warned the Jews before entering the land of Canaan. (Ex. 22:18; Deut. 18:9–14, 19). According to the writer, these superstitions are dangerous because they are the cause of unbelief (see Wisdom 18:13). After superstitions, the writer dwells in detail on human sacrifices. Most often, children were sacrificed, sometimes even by the parents themselves, for which the writer calls the Canaanites “ruthless killers of children” and speaks “of parents who killed helpless souls.” The Canaanites have evidence of human sacrifices in other places of Holy Scripture: Lev. 18:21 ; Deut.12:31, 18:10; Ps. 105:37–38; Ezek. 16:20. Ancient historians also testify to them: Diodorus Sits. XX, 14, Plutarch De superst p. 12, Lactantius I, 21, Eusebius Praer. evang 4, 16. Only one detail that the writer talks about is not attested by history, namely, that the Canaanites “at sacrificial feasts in secret meetings devoured the entrails of human flesh and blood.” One might think that such an accusation was brought against them by later Jewish tradition, guided by national enmity towards the pagans. The writer of our book, without checking, took this legend in order to use it to strengthen his idea about the unnaturalness of human sacrifices. Pres.12:7. so that the land, most precious of all, may receive a worthy population of the children of God. 7. With their grave sins, the Canaanites desecrated the land on which they lived, which was “holy” and “the most precious of all to God.” God's earth was supposed to receive "a worthy population of the children of God." This is the reason why God “desired to destroy them (the Canaanites) by the hands of the fathers” of the Jewish people. Pres.12:8. But You also spared them, as people, by sending hornets as the forerunners of Your army, so that little by little they would destroy them. 8. The mercy of God in punishing the Canaanites was manifested in the fact that God punished them “little by little” “giving room for repentance” (v. 10). For this purpose he is before “His army,” i.e. The people of Israel, led by the Ark of the Covenant, sent hornets. The gradual extermination of the inhabitants of Canaan is also spoken of in the books of Moses (Exodus 23:30), but there a different goal is indicated for this compared to our place (see also Art. 19), namely: so that the land does not become wild and become uninhabited. Speaking about hornets, the writer probably had in mind Ex. 23:28; Deut. 7:20; Nav. 24:12. Pres.12:9. Although it was not impossible for You to subdue the wicked to the righteous by war, or to destroy them with terrible beasts, or with a terrible word at once; 9 . Wed. Prem.11:18–21 v. Prem.12:10 . but You, punishing them little by little, gave room for repentance, knowing, however, that their tribe is worthless and their evil is innate, and their thoughts will not change forever. 10. Strengthening the idea of ​​​​Divine condescension, the writer says that God gave the Canaanites the opportunity and incentive to repent despite the fact that he saw their unrepentance in advance. “...their tribe is worthless...” - this means either their origin in general from wicked ancestors, or the origin of the Canaanites from Canaan, the grandson of Noah (Gen. 10:15–16). Through the natural transmission of sinful inclinations and due to the evil influence of example, evil took root in the Canaanites, they were already born with it: “their evil is innate.” This explains their unrepentance: “their thoughts will never change.” Prem.12:11. For their seed was cursed from the beginning, and it was not out of fear of anyone that You allowed their sins to go unpunished. 11. “...their seed was cursed from the beginning...” The writer here probably means the curse that Noah pronounced on Canaan and his descendants. (Gen. 9:25). Thus, the Jews, by exterminating and enslaving the Canaanites, fulfilled the divine predestination about them, revealed to people in ancient times. Such slowness of God’s judgment over the Canaanites and the continued “impunity of their sins” cannot in any case be explained by the fact that God allowed this “out of fear of someone,” for God does not depend on anyone and is not limited by anything. The writer reveals this idea in detail from the 2nd half of Art. 11. until the 18th. Prem.12:12. For who will say: “What have you done?” or who will resist Your judgment? and who will accuse You of destroying the nations which You have created? Or what advocate will come to You to intercede for unrighteous people? 12. God has no need to appear merciful to anyone; immediately, in an instant, He can reveal His punishing right hand and no one will resist His judgment even with a simple question: “What have you done?” , for He is the Creator of the nations destroyed by Him. The idea of ​​the unlimited power of God over all creation is expressed in this place in the form of a series of questions, as in other places of Holy Scripture: Wisdom 11:22; Is. 45:9; Dan. 4:32; Job. 9:12; Rome. 9:20. Prem.12:13 . For besides You there is no God who cares about everyone, to prove to You that You judged unjustly. Prem.12:14 . Neither the king nor the ruler is able to appear before Your eyes for those whom You have destroyed. 13–14. Expressed in Art. 12 the idea that God is responsible to no one in vv. 13 and 14. is determined closer. The irresponsibility of God's judgment is based on His infinite love for all created things. Therefore, only a being like Him, with all-encompassing love, could judge God’s actions over creation, while “besides You there is no God who cares about everyone, to prove to You that You judged unjustly.” Moreover, among people, no matter how high a position they occupy, no one will dare to resist Your judgment, even in the form of “intercession” (Art. 12) “for those whom You have destroyed” (Art. 14). Prem.12:15 . Being righteous, You rule everything righteously, considering it not characteristic of Your power to condemn someone who does not deserve punishment. Prem.12:16 . For Your power is the beginning of righteousness, and the very fact that You rule over everyone disposes You to spare everyone. 15–16. The idea expressed above about the absolute unlimitedness and irresponsibility of the power of God in its actions in the human world could give rise to fear in the reader, lest the punishing right hand of God begin to strike the completely innocent. To prevent this fear the writer in v. 15–16. speaks of Divine justice and Divine mercy, which are based precisely on the boundless omnipotence of God. People most often do injustice to others out of a feeling of fear of them and awareness of their weakness; the almighty power of God cannot have this motive and therefore “it is not characteristic of it... to condemn someone who does not deserve punishment.” For omnipotence, there can be only one motive for activity in the human world - the moral dignity of man, his good, his salvation. From here it is clear why “the power (of God) is the beginning of righteousness” (cf. Pres. 11:24) and the very fact that You rule over everyone disposes You to spare everyone.” Prem.12:17 . You show Your power to those who do not believe in Your omnipotence, and You reprove the insolence of those who do not recognize You; Prem.12:18 . but, possessing power, You judge leniently and rule us with great mercy, for Your power is always in Your will. 17–18. God shows His power only in certain cases, precisely where there is doubt about His omnipotence or daring disbelief. But even in this case, He “judges leniently.” He is long-suffering, “for Your power is always in Your will.” He does not need to rush into punishment. Prem.12:19 . But by such deeds You taught Your people that the righteous must be philanthropic, and inspired Your sons with good hope that You give time for repentance of sins. Prem.12:20 . For if You punished the enemies of Your sons and those guilty of death with such leniency and mercy, giving them time and encouragement to free themselves from evil, Prem.12:21 . then with what attention You judged Your sons, to whom You gave oaths and covenants of good promises to their fathers! Prem.12:22 . So, admonishing us, You punish our enemies a thousandfold, so that when we judge, we would think about Your goodness and, when we are judged, we would expect mercy. 19–22. These verses indicate God's purposes for the people of Israel in punishing the Canaanites with patience and mercy. By mercifully punishing the Canaanites, God taught the Israelites to love mankind: “By such deeds You taught Your people that the righteous should be a lover of mankind” (v. 19). Secondly, by being long-suffering towards the Canaanites, God gave the Israelites “good hope” for a better future in the misfortunes that befell them, instilled in them that these disasters were not the final Judgment of God, but only “a time of repentance for sins.” For if the Canaanites, for their grave sins (4-6) “guilty of death,” God gave multiple (“thousand-fold”) merciful punishment “an incentive to free themselves from evil,” then with all the more right can the Israelites hope for such a paternal judgment, “to whose fathers You gave oaths and covenants of good promises.” By oaths and covenants of good promises here we probably mean the promises given to the patriarchs of the Jewish people: Abraham, Isaac, Jacob, and not the covenants of Sinai, because further (Wis. 18:22) he says that Aaron “remembered” these oaths and covenants of the fathers. The passage explained is very characteristic of the writer: it shows his diligence in what is told in the Pentateuch and the book. Joshua's events find the highest moral goals, while in the named canonical books the events are conveyed only from the external factual side. Prem.12:23 . Therefore, You tortured those wicked ones who lived their lives in foolishness with their own abominations, 23–28. In this section, pseudo-Solomon again returns to the punishment of the ancient Egyptians and indicates in this the highest divine goal, namely, to lead them to the knowledge of the one true God. 23. “They spent their lives in foolishness...” An indication of the unreasonableness of idolatry, which had a very detrimental effect on the moral life of the Egyptians. See Wisdom 14:23–24. For this they were punished with “their own abominations.” “Abominations,” according to the biblical usage of the word, here refer to idols. The idea of ​​the verse is the same as Wisdom 11:16–17 v. Prem.12:24 . for they have strayed very far along the paths of error, being deceived like foolish children and considering as gods those animals that even among their enemies were despised. 24. More often, the unreasonableness of the idolatry of the Egyptians is pointed out in that they revered “as gods those animals that were despised by their enemies.” The revered animals, therefore, were not beautiful and did not impress with their strength and stature; they were, first of all, unpleasant, and yet they were idolized. The writer, however, treats such a misconception condescendingly: the Egyptians are mistaken, as he puts it, “like foolish children.” Prem.12:25 . Therefore, as foolish children, You sent them punishment as a mockery. Prem.12:26 . But, not being brought to their senses by the accusatory ridicule, they experienced the well-deserved judgment of God. 25–26. Having called the errors of the Egyptians childish above, the writer says that, in accordance with this, the punishments sent to them were only a “mockery” of them. Obviously, here he means punishment by toads, midges, dog flies (Ex. 8:6, 17, 21 v.) and does not attach serious importance to these executions in comparison with the subsequent beating of the firstborn of Egypt and the drowning of the Egyptian army in the Red Sea. Only when the Egyptians “did not come to their senses with the accusatory ridicule” of them in the first plagues, “they experienced the well-deserved judgment of God” in the last terrible events during the exit of the Jews. Prem.12:27 . For what they themselves endured with annoyance, having seen the same in those whom they considered gods and through whom they were punished, they came to know the true God, Whom they had previously denied knowing; 27. The Egyptian plagues led the Egyptians to the knowledge of the true God in two ways. Firstly, they saw that the same troubles and sufferings that befell them also befell those animals “whom they considered gods”; secondly, the animals they idolized were themselves a source of suffering for them. Then “they knew the true God”; this does not mean that the Egyptians became the same worshipers of Jehovah as the Jews, but only that in the executions that took place they recognized the work of the Jewish God, “Whom they formerly denied to know.” The last expression alludes to the words of Pharaoh: Exodus 5:2. Prem.12:28 . therefore the final condemnation came upon them.