Глава 3

1–3. Bliss of the righteous after death. 4–6. The hope of immortality serves as a source of consolation for them in the suffering of earthly life. 7–9. Another hope of the true godly Israelites is that while still here on earth they will triumph and rule over the nations. 10–19. The fate of the wicked is completely opposite: their hopes for happiness in earthly life are in vain. Prem.3:1. But the souls of the righteous are in the hand of God, and torment will not touch them. 1–3. A depiction of the fate of the pious after death, in contrast to the thought expressed above (Art. 24, Chapter II) about the death of the wicked. 1. “But the souls of the righteous are in the hand of God.” We are talking about the souls of the dead righteous, which is clear from the contrast of their fate with the fate of the wicked. The wicked “experience death,” the souls of the righteous “in the hand of God,” i.e. enjoy special favor, the protection of God (see Pres. 7:16 v., Isa. 31:6; Luke 23:46). “Torment will not touch them” - this means torment after death (cf. Luke 16:23). Prem.3:2. In the eyes of the foolish they seemed dead, and their outcome was considered destruction, Prem.3:3. and departure from us is destruction; but they are at peace. 2–3. Only in the opinion of the unreasonable was the death of the righteous considered destruction, but in reality this is only a transition to a higher, blissful life. “Fools” are the same people discussed above (Wis. 1:3 v.); “their outcome”, i.e. death: see Lk. 9:31; 2 Pet. 1:9. After death the righteous “abide in peace.” Being in peace means first of all a state free from earthly sorrow, see Heb. 3:11 ; Open 14:13; and then, on the positive side, bliss in God. Prem.3:4. For, although they are punished in the eyes of people, their hope is full of immortality. 4–9. Both death and earthly suffering of the righteous are usually considered wicked for the divine punishments that befell them (art. 4), while they (suffering) have completely different goals (5-6): although the righteous themselves perish on earth, their deeds serve to their triumph and glorification (art. 7-9). 4. Communication 4th Art. with the antecedent through “for” is somewhat difficult. One might think that by establishing this causal connection, the writer wanted to express the idea that being in the world of the righteous, which he spoke of as a blissful state after death (Article 3), begins already here on earth; for despite all the suffering, the righteous have firm hope for future bliss and find peace in this. “They (the righteous) are punished in the eyes of people,” that is, they endure hardships and misfortunes, which are considered as punishment from God. This meaning follows from the use of this verb (“punished”) by the writer of the book of the Wisdom of Solomon: Wisdom 11:5, 13:1, and from the connection of this place with the subsequent 5 and 6 art. People in whose eyes the righteous are punished are, first of all, the wicked, who, according to the writer’s description of them, do not believe in any kind of retribution and, from their point of view, could speak about suffering as Divine punishment only in an ironic sense. The writer here obviously expresses not their view, but the generally accepted view of the Jews on divine retribution. “Their hope is full of immortality.” This expression, by analogy with other similar ones (Heb. 6:11, 10:22), means firm, undoubted hope. The subject of hope is immortality. Prem.3:5. And although they were punished a little, they would be greatly favored, because God tested them and found them worthy of Him. 5. What people usually consider to be punishment in the hand of God is only a means of education, elevating a person to the highest level of moral perfection (Wis. 11:5–6, 10–11; Heb. 12:5–11). The expression: “those who are punished a little, they will be greatly benefited,” in connection with the previous one, gives the idea of ​​the short duration of earthly suffering and the eternal bliss of the righteous after death (cf. 2 Mac. 7:36; 1 Pet. 1:6). But, in addition to indications of time, there should also be an indication of degree. In this regard, earthly suffering, no matter how great it may be, cannot be compared with future heavenly bliss, which infinitely surpasses it (cf. Rom. 8:18; 2 Cor. 4:17). However, many interpreters refer to the expression “blessed” not to bliss after death, but to the happy period of the earthly life of the righteous. “God tested them” is a very common expression in the Bible for the idea that by various means, mainly misfortune and suffering, God tests the obedience and faith of people (Gen. 22:1; Deut. 13:4; Judges 2:22; Ps. 65:10, 81:8). “He found them worthy of Him,” i.e. worthy of communication with God in the afterlife, or generally worthy of His blessing. Prem.3:6. He tested them like gold in a crucible and accepted them as an all-perfect sacrifice. 6. The idea of ​​the suffering sent down to the righteous and their consequences is expressed in two commonly used images. In the first image, moral tests and the purification of a person are compared with the purification and testing of metals. This is a very common image in the Bible (see Ps. 65:10; Job 23:10; Proverbs 17:3; Sir. 3:5; Isa. 48:10; Zech. 13:9; Mal. 3:3; 1 Pet. 1:7, etc.). In the second half of the verse, the good disposition of the soul, discovered by the righteous in trials, is compared with an all-perfect sacrifice pleasing to God (cf. Rom. 7:1; 1 Pet. 2:5). Prem.3:7. When they are rewarded, they will shine like sparks running along a stem. Prem.3:8. They will judge the nations and rule over the nations, and the Lord will reign over them forever. 7–8. When explaining this passage, exegetes express three main opinions. Some see here the idea in general about the glorious time that will come for the pious Israelites in this life without any indication of messianic-eschatological aspirations, others - about the blissful state of the righteous after death in heaven, after the Last Judgment, and still others see here the expressed opinion about the closely expected general judgment, the resurrection of the dead and the opening of the messianic kingdom on earth. Let's figure out which of these opinions is more justified by the text. “When they are rewarded they will shine.” The expression “time of retribution” is itself vague and can be applied to all three of the above-mentioned explanations. “They will shine” - the defenders of the third opinion use this image as their main argument: they see in it an indication of the light ethereal bodies in which the souls of the righteous will rise to participate in the earthly messianic kingdom. But, firstly, this expression is so vague that it is impossible to conclude from it whether the writer shared the book. Wisdom believed in the resurrection of the body and even connected with this expression the idea of ​​any sensory images in which souls will rise. Secondly, if, according to the Book of Wisdom, the souls of the righteous dead ascend to God in heaven, then from there, in this way, it must be assumed, they must return back to earth in order to put on new bodies and take part in the messianic kingdom. This idea of ​​the fate of souls after death is very different from the usual Jewish teaching about the resurrection and the messianic world court and has no analogy in the Bible. For according to ordinary Jewish eschatology, souls, both good and evil, remain in Sheol after death and ascend from there at the general resurrection for reward. Finally, thirdly, the expression “like sparks running along a stem” is undoubtedly figurative, hence “shine” should also be understood as an image that is used in other places of Holy Scripture (Prov. 4:18; Dan. 12:3; Matt. 13:43) and means only that the righteous will experience joy, bliss, and happiness. Thus, the third of the mentioned interpretations, as insufficiently substantiated, is eliminated; Let's look at the first two. It is also impossible to recognize the 2nd line that it is talking about the blissful state of the righteous after death at the time of the present earthly life, and not the future heavenly one, as indicated by the figurative expression “Like sparks running along a stem.” Comparing this image with similar biblical images (see Zech. 12:6; Mal. 4:1–3), we establish its undoubted meaning that the righteous, i.e. pious Israelites will take part in the punishment of their enemies, they will be to them like a spark to straw. This punishment will undoubtedly be carried out in the present life, and not beyond the grave, for the idea of ​​punishing the evil through the good in the future life has no analogy in the Bible and is alien to it. According to the biblical view, the punishment of the wicked through the righteous will occur here on earth in messianic times. Thus, 7 tbsp. contains the idea of ​​​​the coming of the main time for the pious Israelites in this earthly life, and from the connection of this place with the following verses, we should see in it the expression of the messianic hope in the most general form available for that time. 8. The tribes and peoples spoken of here are pagans. But the Jewish people will not take part in this judgment and dominion over the nations, but only those who remain faithful to Jehovah, while the apostates will “suffer punishment” (Art. 10), for only wisdom and piety lead to dominion (Sir. 4:15). We find here, therefore, the well-known messianic hope for the restoration and eternal existence of a true theocracy, which will replace the domination of the pagan power that oppressed the Jews (see Dan. 7:18, 22, 27; Ps. 149:4-9; 1 Cor. 6:2). Prem.3:9. Those who trust in Him will know the truth, and the faithful will abide with Him in love; for grace and mercy are with His saints and providence for His elect. 9 . “Those who trust in Him will know the truth.” In these words, exegetes often try to find Plato’s idea that the souls of the righteous and wise after death, freed from earthly imperfections, go to God and in communication with Him achieve the highest knowledge and truth (Phaedo, p. 81). Although this opinion is not alien to the book of the Wisdom of Solomon (see Wisdom 5:15, 6:19), but in this case this is not the thought expressed here, as can be seen from the fact that we are not talking about the time after death, but about real life here on earth when the deeds of the righteous appear. Therefore, the truth that the righteous know must be understood not in a general sense, but in a special sense: the righteous will learn the truth that lies in God’s relationship with his worshipers; this will be knowledge of the divine plan according to which He governs the saints (cf. Wis. 2:22). “The faithful in love will abide with Him.” Love, without further definitions, always means a property of the subject (and not love, as a divine principle), therefore, here we are talking about a person’s love for God, and not about a person’s abiding in God’s love. Prem.3:10. The wicked, as they thought, will suffer punishment for despising the righteous and departing from the Lord. 10. “The wicked, as they thought, will suffer punishment,” which is the natural fruit of their mood and beliefs. The writer spoke in detail about the speculations of these wicked ones above (Wis. 2:2; cf. vv. 1–3). “They despised the righteous” - the thought should be seen the same as in Prem. 2:10, 18 v. Prem.3:11. For those who despise wisdom and instruction are wretched, and their hope is vain, and their labors are fruitless, and their works are useless. 11th century indicates the internal reason why the wicked is unhappy: “for he despises wisdom,” i.e. does not coordinate his mood and actions with the requirements of divine truth (see Wis. 1:5). The misfortune of the wicked is that “their hope is vain,” i.e. meaningless, empty, in contrast to the hopes of the righteous, which are “full of immortality” (Wis. 3:4). In this case, the writer makes a deep comparison here. According to another explanation, the misfortune of the wicked is that their expectations of earthly blessings of various kinds and success in their endeavors are not fulfilled. This explanation is very consistent with the further words of the verse: “their labors are fruitless and their deeds are useless.” Prem.3:12. Their wives are foolish, and their children are evil; cursed is their generation. From 12th century – IV, 15 tbsp. a special section begins, which talks about the meaning of childlessness and early death of the righteous and many children and long life of the wicked. According to the prevailing idea among the Jews, numerous offspring (Ex. 23:26; Deut. 7:14, 28:4; 1 Samuel 2:5; Ps. 112:9; Proverbs 17:6) and long life (Ex. 20:12; Proverbs 3:1–2) were considered a sign of divine favor and a reward for virtue, on the contrary, infertility was shame and misery (Luke 1:24–25). The writer's opponents - Jews emancipated from their native faith - ridiculed this faith of their pious fellow tribesmen and referred to experience that indicated exactly the opposite. Pseudo-Solomon gives his objections, firstly, regarding the childlessness of the pious: 12-IV:6 v., secondly, IV:7-15, regarding their early death. In 12 Art. he says that the numerous offspring of the wicked is not a good thing in itself. This is rather evil, because through reproduction the wickedness of individuals spreads to entire families, to the entire clan. We are not talking here about the transmission of sin by heredity, but about the spread of evil by example and bad influence. Prem.3:13. Blessed is the barren, undefiled, who has not known the wicked bed; she will receive fruit at the reward of holy souls. 13th and 14th Art. are the opposite of the 12th. 13. “Blessed is the barren, undefiled.” These words are similar to Art. LIV. prophet Isaiah (Is. 54:1), where by barren we mean the people of Israel and with Luke. 23:29. “Barren” here means a woman who is married and has no children, and not a virgin, this is the use of this word in the Bible: (Gen. 11:30, 25:21, 29:30; Exod. 23:26; Judges 13:2; 1 Sam. 2:5; Luke 1:7, 36). This means that in this place one cannot see the writer’s negative attitude towards marriage. - “Undefiled”, therefore, can only mean unsullied by sinful cohabitation; further words: “who has not known the lawless bed” express this idea more clearly. This barren one will receive “at the reward of holy souls,” i.e. in the future life (see Wis. 4:2, 3:1), “spiritual fruit” (see James 3:18). This meaning is established on the basis of the parallel of this place with the 2nd half of the 14th Art. Prem.3:14. Blessed is the eunuch who has not committed iniquity with his hand or thought evil against the Lord, for he will be given the special grace of faith and a most pleasant lot in the church of the Lord. 14. “Blessed is the eunuch...” According to Matt. 19:12, the word “eunuch” is used in three meanings: 1) means one who by nature is deprived of the ability to bear children, 2) who is deprived of this by force by people, and 3) one who voluntarily refuses marital cohabitation. Those exegetes who see in this place the praise of celibacy take the third of the indicated meanings, “eunuch,” but the context of the speech rebels against this. In the previous verse we were talking about a married but childless woman, therefore here too “eunuch” must be taken in the first meaning. However, not every eunuch is naturally blessed by a writer, but only one who has not sinned against God and the law in either deed or thought: “who has committed no iniquity with his hand and who has not thought evil against the Lord.” To such a one “will be given... a lot in the church of the Lord.” Staying in the church for a true Israeli was the highest happiness, for here he felt the closeness of the Divine. Meanwhile, according to the law of Moses, the eunuch was deprived of this. (Deut. 23). The writer of the book says that in messianic times there will be no such exception on external grounds. Prem.3:15 . The fruit of good labors is glorious, and the root of wisdom is immovable. Verse 15 summarizes the meaning of the previous two verses, adding the idea that the reward for wisdom and godliness is constant. The writer’s goal is to console the childless pious Israelites; he tells them that they will also have their “fruit” and their “offspring” (ρίζα, root), only more perfect and permanent (“immovable”) than the corrupted and perishing offspring of the wicked. Thus, this verse forms a profound contrast to Art. 16th. The word “root” (ρίζα) is used in a figurative sense in the Bible to designate offspring (Sir. 48:25), and 2) then in the abstract sense of everything that gives matter and nutrition to the emergence and development of something; hence the “root of immortality” (Wis. 15:3), “the love of money is the root of all evil” (1 Tim. 6:10), “the root of bitterness” (Heb. 12:15). Of these two meanings, following the context of the speech, we must take the first. The “root of wisdom” for the writer does not mean what feeds wisdom, but what is its fruit, a kind of “offspring.” Wisdom here is a correct understanding of the divine will and strict adherence to it. Prem.3:16. The children of adulterers will be imperfect, and the seed of the wicked bed will disappear. Verses 16–19 contrast verses 13–15: the constant bliss of the childless righteous is contrasted with the precarious happiness of the wicked even when they possess offspring. The happiness of the wicked in possessing large carnal offspring turns out to be imaginary for two reasons. 1) If their children reach a very old age, then she is dishonest (Art. 17); 2) if they die early, then without hope of the bliss of immortal life (18–19 vv.). 16. “Children of adulterers...” Bearing in mind the Old Testament image of expression, according to which the relationship between Israel and Jehovah was represented by the image of marriage (Hos. 2:4, 19-20; Jer. 2:2) and the falling away from Jehovah into idolatry was called adultery, in this place adulterers generally mean the Jews who apostate from Jehovah. But in view of the writer’s opposition of this passage to verse 13 (which speaks of marriage relations in the strict sense) and 6 art. Chapter IV, this place should be understood in a narrow special sense. The writer wanted to say in this case that the numerous offspring of the wicked is partly a consequence of their depravity and in no case can serve as a sign of God’s blessing. “...will be imperfect”, i.e. will not achieve that moral perfection that is respected by people (17th century) and will “disappear”, not just die, but with death they will lose hope of immortality in blissful communion with God (19th article, cf. Bar. 3:19). Thus, 16 Art. briefly expresses the thought, which is further revealed in verses 17 and 18 closer from two intended sides. Prem.3:17. Even if they live long, they will be considered nothing, and their late old age will be without honor. Prem.3:18. And if they die soon, they will have no hope and no consolation on the day of judgment; Prem.3:19. For terrible is the end of an unrighteous generation.