Глава 5

1–15. Moral torment of the wicked after death. 16–24. The final triumph of the righteous. Prem.5:1. Then the righteous man will stand with great boldness in the face of those who insulted him and despised his exploits; Prem.5:2. They, having seen, will be confused by great fear and will be amazed at the surprise of his salvation 1–2. The state of the righteous after death will be opposite to the state of the wicked, he will be overcome by a feeling of high joy, and his earthly opponents will know about his happiness and therefore will be amazed. The “great boldness” of the righteous is obviously contrasted here with the fear and confusion of the wicked (Wis. 4:20, 5:2). For the wicked, the triumph of the righteous will be a “surprise.” During his earthly life, they “insulted him and despised his exploits,” considering them aimless and empty (the writer spoke about this in detail in Pres. 2:10, 17–20); now they see their lies. In the New Testament, such expressions depict the state of people at the onset of the general judgment (1 John 2:28, 4:17). Prem.5:3. and, repenting and sighing from the oppression of the spirit, they will say to themselves: “This is the same one who was once a mockery and a byword for us. 3–13. In this section, the writer artistically conveys the wicked’s own speech (although verses 9–12 are somewhat drawn out and piled up), which depicts their awakened conscience in the next world, their inner confusion and repentance, as well as their surprise at the unexpected happiness of the righteous. This speech is the direct opposite of the arrogant speech that the writer put into the mouths of the same people in Chapter II. 3. “Sighing from the oppression of the spirit,” the breath was taken away; therefore, they cannot speak freely, but can only moan and sigh. The writer uses this image to express the opposite of the former arrogant laughter of the wicked (James 4:9). “We had... a parable of reproach,” a subject of ridicule, mockery, and gloating. (See Ps. 43:15; Jer. 24:9; 2 Chron. 7:20). Prem.5:4. Madmen, we considered his life to be madness and his death dishonorable! 4. "Crazy!" This strong appeal of the dishonest to themselves shows how difficult it is for them to recognize their error. “His life was considered madness” precisely because those benefits for the sake of which the righteous endured great hardships and troubles seemed illusory to the wicked; they did not believe in their reality. “His dishonorable death”; an indication of the shameful death that they were preparing for the righteous (Wis. 2:20). Prem.5:5. How is he numbered among the sons of God, and his lot is with the saints? 5. Angels are often called “sons of God” and “saints” in the Bible (Job 1:6, 2:1, 38:7; Tov. 8:15, 12:15), therefore this expression that “the righteous is numbered among the sons of God and his lot is with the saints” is understood in the sense that he is included in the society of Angels and this is his highest blessedness. But we must not forget that the speech of the wicked in chapter V is contrasted by the writer with their speech in chapter II, and, in particular, this verse corresponds to the 18th verse of that chapter: it speaks of the actual fulfillment of what the righteous always consoled himself with and what the wicked mockingly doubted, therefore the expression “son of God” must be understood in the same meaning as in Pres. 2:18. The righteous person is called the son of God in a moral sense, as a true worshiper of Jehovah, and therefore beloved by God. Prem.5:6. So, we have strayed from the path of truth, and the light of truth did not shine on us, and the sun did not shine on us. Verse 6 is a conclusion from the previous one. Seeing the glorified state of the righteous, the wicked now realize the error of their earthly life. “The sun did not shine on us...” - this is not about the physical sun, but about the “sun of righteousness”, in accordance with the previous “light of righteousness” (see Mal. 4:2). Prem.5:7. We were filled with deeds of lawlessness and destruction and walked through impassable deserts, but we did not know the way of the Lord. 7. “We walked through impassable deserts.” This is an image for a corrupt life, when a person moved away from his true good (cf. Isa. 53:6). Prem.5:8. What benefit has arrogance brought us, and what has wealth and vanity brought us? Prem.5:9. All this passed like a shadow and like fleeting rumors. Prem.5:10. As after the passage of a ship sailing on choppy water, it is impossible to find a trace, nor the path of its bottom in the waves; Prem.5:11. or like a bird flying through the air, no sign of its path remains, but the light air, struck by its wings and cut by the speed of its movement, is passed by the moving wings, and after that there remains no sign of its passage; Prem.5:12. or as when an arrow is fired at a target, the divided air immediately converges again, so that it is impossible to know where it passed; Prem.5:13. So we too were born and died, and could not show any sign of virtue, but were exhausted in our iniquity.” 9–13. The writer cites a number of phenomena that quickly disappear without a trace. These phenomena serve as an image for him of fleeting earthly happiness, earthly greatness. Only “the root of wisdom (virtue) is immovable” (Wis. 3:15), according to the writer; therefore, those who “could not show any sign of virtue” disappear without a trace - “were exhausted in lawlessness.” Prem.5:14. For the hope of the wicked vanishes like dust carried away by the wind, and like thin frost carried away by a storm, and like smoke scattered by the wind, and passes away like the memory of a one-day guest. Prem.5:15 . But the righteous live forever; their reward is in the Lord, and their care is with the Most High. 14–15. From verse 14, the writer begins his discussion about the opposite fate of the righteous and the wicked. The hope of the wicked for wealth, earthly pleasures, etc. will perish like dust, like frost and smoke (images often used in the Bible, see Ps. 1:4, 34:5, 67:3; Isa. 29:5; Hos. 13:3), “but the righteous live forever.” It does not follow from this contrast that the writer is talking here about the complete destruction of the wicked after death, for above he spoke about the torment of the conscience of the wicked in the next world. Therefore, “live forever” means not only the continuation of life, but true, blessed life, which will continue forever. The following words of Art. 15 agree with this explanation. Prem.5:16. Therefore they will receive a kingdom of glory and a crown of beauty from the hand of the Lord, for He will cover them with His right hand and protect them with His arm. 16–23. About this department among exegetes we find the same difference of opinions as about Prem. 3:7–8 v. Some attribute the writer’s figurative speech to reward beyond the grave, others understand it in a messianic-eschatological sense in relation to the coming messianic kingdom, and still others see here only the general future triumph of pious Israelis in this life, without any admixture of eschatological aspirations. Two circumstances speak against the first opinion: firstly, the images given here are not very suitable for depicting the future heavenly life, and secondly, the twenty-fourth verse can only be attributed to the future state of earthly life. Meanwhile, this verse is closely connected with the entire previous description; it is the conclusion to the entire picture presented, therefore, together with the 24th art. and this whole place should be referred to earthly life. To the objection that with such an understanding there will be a sharp transition, a leap, from the thought of the afterlife (Art. 15) to the happy period of their earthly life for the Israelites, it should be noted that such rapid transitions are not uncommon for the writer of the Book of Wisdom. As for the immediate definition of the moment of earthly life depicted here, we cannot agree with the 2nd opinion and attribute it to the future messianic kingdom, since there are no signs defining this kingdom. It remains to see here a speech in a prophetic style about a happy change in the general fate of the pious Israelites, when their enemies - the Jews who apostatized from the faith and the pagan oppressors - will receive their due reward. 16. “They will receive a kingdom of glory and a crown of beauty from the hand of the Lord.” Defenders of the first of the above-mentioned interpretations of this section see in this expression the idea of ​​​​the highest heavenly bliss of the righteous. But the writer uses the expression “kingdom” in the general sense of dominion (Wis. 1:14); “crown of beauty” is a biblical symbol of victory and dominion (Isa. 28:1, 5, 62:3; Sir. 48:7). Therefore, it is more thorough to understand this passage in relation to victory, to the triumph of the pious Israelites over their enemies here on earth. This triumph of the faithful Israelites will come as a result of God’s protection to them: “for He will cover them with His right hand and protect them with His arm.” “Muscle” and “right hand” are common symbols of patronage and protection in the Bible (Ps. 17:36, 42:9, 121:5). Prem.5:17. He will take full armor - His jealousy, and will arm the creation for vengeance on its enemies; 17. The writer describes divine judgment in a number of images. The judge - Jehovah - is depicted as an armed warrior; His properties, which He displays during this retribution, are represented by the image of individual parts of His armor. The basis for this image of representation for the writer could be the following passages from the Old Testament: (Ps. 17:14–15, 34:2–3; Isa. 42:18, 59:17; Zech. 12:3). In similar images, the New Testament describes the spiritual weapons of Christians against evil (Eph. 6:11; Rom. 13:12; 1 Pet. 4:1). “He will take full armor—his jealousy...” “Jehovah’s jealousy” is His ardent love for the godly Israelites and their just cause, as well as wrath against the apostates and external enemies of Israel. “Full armor” – full armor (2 Samuel 2:21; Job 39:20; Judith 14:8; 2Mac 3:25). “The creature will arm itself for vengeance on its enemies.” “Arm” - more accurately conveyed - will make a weapon, for in the Greek text it is οπλοποιειν, and not οπλίζειν. Creature (κτίσις) here means unreasonable inanimate nature. Mainly refers to powerful natural phenomena through which God punishes the wicked and gives success to the work of the righteous. The writer speaks more about this in the story about the judgment of Egypt (Wis. 16:16–25). Here the writer undoubtedly expresses a religious biblical view of physical nature, according to which it is placed in close connection with the moral relations of rational beings and the general moral world order. Prem.5:18. He will put on armor - righteousness, and put on a helmet - impartial judgment; Prem.5:19. will take an invincible shield - holiness; 19. “Holiness” (οσιότης) is moral perfection, such a property against which every force of evil is broken. Prem.5:20 . He will sharpen His stern wrath like a sword, and the world will take up arms with Him against the foolish. 20 tbsp. in general form expresses the idea of ​​​​God's wrathful judgment on the wicked, which in the next 21–22 vv. is revealed in more detail. "The world will take arms with Him". Wed. 17th century and Prem. 16:17. Prem.5:21. Well-aimed arrows of lightning will rush and from the clouds, like from a tightly drawn bow, they will fly to the target. 21. Lightning, as an instrument of judgment and the wrath of God, is often compared with arrows in the Bible: Ps. 7:14, 17:15, 143:6; Avv. 3:11. Prem.5:22. And, like a stone-throwing weapon, hail will fall with fury; The water of the sea will be angry with them and the rivers will drown them fiercely; 22. Hail and flood are also common images of God's wrath in the Bible (Isa. 28:2; Ezek. 13:11, 13; Rev. 8:7, 11:19, 16:21). Prem.5:23. the spirit of power will arise against them and scatter them like a whirlwind. Prem.5:24. Thus lawlessness will devastate the whole earth, and wickedness will overthrow the thrones of the mighty. 23–24. "The spirit of power will rise against them." By the spirit of power one cannot understand a storm, a hurricane, because further the action of this spirit of power is only compared (“like a whirlwind”) with a storm. “Spirit of power” – the Spirit of Divine Omnipotence, by analogy with Isa. 11:4; Job. 15:30. “So iniquity will devastate the whole earth, and wickedness will overthrow the thrones of the mighty.” Conclusion to the whole previous picture. From it we clearly see that the judgment of God over the wicked and the associated triumph of the righteous seems to the writer to take place here on earth.