Глава 8

Eccl.8:1. Who is the wise one, and who understands the meaning of things? A man's wisdom brightens his face, and the severity of his face changes. Who is the wise one, and who knows the answer to the word? The wisdom of a man will enlighten his face, and the strong will change his face. Above, he taught that it is difficult to find a good person, and he eliminated the objection that arose against this by saying that God created people good, but fell into sins by their own will. And now, as if boasting, he counts what God has given to man that is good - namely, wisdom, intelligence and insight into comprehending the hidden mysteries of God and penetrating the mysterious depths of God with the feeling of the heart. He indirectly says about himself that no one was as wise as he and no one knew the solution to riddles, and that his wisdom was extolled by all the people, a wisdom that not only lay within, but also shone through in his physical appearance, in the mirror of his face, and more than all other people, his mental talents were reflected on his face. Instead of what we said: “who is like a wise man,” the Seventy translated: “who knows the wise,” and instead of what we said: “and the strong will change his face,” they put: “and the shameless will be hated in his face.” And truly: while there are many people who seem to be wise, it is difficult to find one who could distinguish the truly wise from the seemingly wise; and while there are many who say that they can solve the mysteries of the Scriptures, there is rarely one who finds the true solution. And what follows: “the wisdom of a man will enlighten his face, and he who is shameless in his countenance will be hated” can be explained in the sense of the words of Paul: “But with unveiled face we all behold the glory of the Lord” (2 Cor. 3:18) and the Psalmist: “The light of your countenance, O Lord, is marked upon us” (Ps. 4:7). Wisdom of a person calls nothing other than Divine wisdom, which, being the wisdom of God, to the extent that it is possible for a person to assimilate it, becomes the property of the one who is worthy to have it. And every heretic and defender of false teaching is shameless in appearance. Marcion and Valentinus say that they are of a better nature than the Creator. This might still be partly tolerable if they claimed that they hoped for this, and did not already have such a nature. Eccl.8:2–4. I say: keep the royal word, and this is for the sake of an oath before God. Do not rush to leave his presence, and do not persist in evil deeds; because he can do whatever he wants. Where the word of the king is, there is power; and who will say to him: “What are you doing?” I keep the mouth of the king and the word of the oath of God. Do not rush to leave his presence, and do not persist in speaking evil, for he will do whatever he wants. Whatever the king says, (so he will do), having power: and who will say to him: what are you doing? Although, apparently, according to the Apostle (Titus 3:1), it prescribes obedience to the king and the authorities, especially when the Seventy Interpreters put it in the imperative mood: “Keep the king’s word”; but I think that it is said about that King about whom David said: “Lord, in your strength the king will rejoice” (Ps. 20:2) and about whom Scripture mentions in another place, showing the unified kingdom of the Father and the Son: “O God, give thy judgment to the king, and thy righteousness to the king’s son” (Ps. 72:1). “For the Father judges no one, but has given all judgment to the Son” (John 5:22). This King is the Son of God, the Son of the Father - the King. It is His commandments that must be kept, His will must be fulfilled. And this is the same thing that is written in the book of Tobias: “Keep the secret of the king well” (Tov.12:7). And it especially inspires that we should not interpret why God commanded this or that, but that with a reverent spirit a person should hasten to fulfill everything that is commanded. And his will shall be in the law of the Lord. And since the Seventy was translated differently, saying: “concerning an oath and the word of God, do not hasten to walk from his presence,” you should know that the oath of God is defined in the divine books. Therefore, about this oath, as an oath from the word of God, sacred and secret, we should not talk to everyone, give it away and pronounce a hasty judgment about it. And do not rush, like Moses, to see the face of God, and be patient until He Himself passes before you, and look only at His back. We must understand what follows: “do not persist in evil speech,” etc., in relation to one who is committed to heretical error, or to one who, although he has the faith of the church, is bound by sins, so that he is unfaithful. Do not persist in reproach, shameful speech, luxury, love of money, lust. If you persist, then the king of vices and sin, the devil, will arrange your destruction and do whatever he wants. Eccl.8:5. He who keeps the commandment will not experience any evil: the heart of the wise knows both the time and the rule; He who keeps a commandment does not know the word of evil: the heart of a wise man knows both the time and the judgment. It should be noted that “he will not know the word of evil” is put instead of: “he will not tolerate” or “will not be in him.” For it is also written about the Savior: “He who knew no sin, made sin for us” (2 Cor. 5:21). And instead of “word” Symmachus translated “deeds”, saying: “whoever keeps the commandment will not experience evil deeds.” It prescribes that one must keep the king’s command and know what and why and at what time he orders. Eccl.8:6–7. because for every thing there is a time and a rule; and it is a great evil for man because he does not know what will happen; and how it will be - who will tell him? Because every task has a time and a purpose. And man is greatly annoyed at what will happen; for how it will be, who will tell it? Although different things happen and the righteous cannot know what will happen to him and cannot comprehend the causes and foundations of all circumstances (for no one knows the future); however, he is convinced that everything is arranged by God for the benefit of people and everything is arranged not without His will. This is a great languor for the human race, that, as the poet says: “The mind of man does not know the future fate, the lot” - that he hopes for one thing, but another happens, awaits an enemy in one place, but receives a blow from another enemy. Instead of what was put by the Seventy and Theodotion: “and a man has great knowledge for this,” in Hebrew it is worth “malice”, not “knowledge”, but since the Hebrew letters “resh” and “dalet”, except for the small upper line, are similar: then instead of “raath” (בעוז) they read “daath” (רעח), i.e. instead of malice - knowledge. This will be better understood by those who become familiar with the Hebrew language. And what is written at the end of these verses: “For he does not know what has happened, and what will happen after him, who will tell him?” - we have now translated word for word from Hebrew, and we see a different meaning - namely, that we cannot know the past, nor comprehend the future as it will be. Eccl.8:8. Man has no power over the spirit to hold the spirit, and he has no power over the day of death, and there is no deliverance in this struggle, and the wickedness of the wicked will not save. There is no man who has power over the spirit to hold the spirit, and there is no one strong on the day of death, and there is no vacation in war, and wickedness will not save him who has it. It is not in our power that our soul should not be taken from us, and when, by the command of God, it departs, it is useless to close our lips and hold back the fleeing life. And when the adversary and enemy of our life comes - death, we cannot enter into a deal with it. And even though we were once kings in the world and destroyed everything with our wickedness, we cannot resist it, but will be reduced to dust and earth. So we should not feel sorry if we cannot know the future and often suffer oppression from stronger wicked people - we should not feel sorry when everything ends in death and when the proud and powerful, who destroyed everything, cannot hold on to his soul when it is taken away. Otherwise: The spirit, which determines everything, cannot be held back by any person and cannot receive the laws of its breathing from anyone. It is said about him above: “the spirit goes whirling around.” We are not strong on the day of death, for on the day of life the enemy can easily be avoided. Likewise, one who is at war and does not have the peace of God, which surpasses all understanding, will not have the vacation about which the bridegroom is told: “Your exit is like a garden with the fruit of apples” (Song. 4:13). And since wickedness will not save the one who has it, on the contrary, piety will save. The devil can be called wickedness, but our Lord Jesus Christ can be called piety. Eccl.8:9–11. I saw all this, and turned my heart to every work that is done under the sun. There is a time when a person rules over a person to his detriment. I saw then that the wicked were buried, and they came and left the holy place, and they were forgotten in the city where they did this. And this is vanity! Judgment for evil deeds does not come quickly; This is why the hearts of the sons of men are not afraid to do evil. I saw all this, and gave my heart to every work that was done under the sun, and man prevailed over man to oppress him. And then I saw the wicked buried, and they came and left the holy place, and they were praised in the city for having done so. But this is also vanity. For since there is no immediate obstacle to those who do evil, the heart of the sons of men is filled in them to do evil. I gave, he says, my heart to take a closer look at everything that is done under the sun, and especially at the fact that man gains power over man, so that he oppresses and condemns whomever he wants. When, therefore, I fixed my mind on observing this, I saw that the wicked died with this opinion and were buried as if they were considered saints on earth; and during their lifetime they were recognized as worthy of the church and church of God, and raising their heads high, they received praise for their atrocities, according to what is written: “We praise the sinner in the lusts of his soul, and bless the one who offends” (Ps. 9:24). And this happens because no one dares to contradict sinners and that God does not immediately reward for iniquity, but postpones punishment while awaiting repentance; sinners, not immediately receiving reproof and admonition and therefore thinking that there will be no judgment, persist in lawlessness. We can use this evidence against bishops who have gained power in the church, and yet, moreover, seduce those whom they should teach and excite to better things. After death, such people are often praised in the church and either by their successors or by the people publicly proclaimed blessed for disapproving actions. But this is also vanity: for, hearing not according to their deeds and not being quickly convicted of their sin (for no one dares to accuse an elder), they, therefore, as if they were holy and blessed and walking in the commandments of the Lord, multiply sins with sins. It is difficult to accuse a bishop: for if he sins, they do not believe him, and if he is convicted, he is not punished. Eccl.8:12. Although a sinner does evil a hundred times and remains stuck in it, I know that it will be good for those who fear God, who revere before Him. Because a sinner does evil a hundred times, and remains stuck in it. From this I know that it will be good for those who fear God, who will be in awe of His presence. From the fact that God gives room for repentance to the one who has sinned very much (for this means a hundred times) and does not immediately punish him for iniquity, but waits for him to turn from his wickedness, I understand how good and merciful God will be to those who have the fear of God and tremble at His words. Symmachus translated this passage as follows: “For the evil sinner died after he was given long life. Further, I know that it will be good for those who fear God, who revere at His presence. But it will not be good for the wicked and he will not live long, because he did not revere the face of God.” Since it is clear what he expressed in this translation, it should be said that the Hebrew word “maath”, which the Seventy translated “ottoly”, and we “a hundred times”, Aquila and Theodotion translated “died”; for because he sinned, he died immediately. And if, according to the Seventy interpreters, instead of “died” we read “ottoly”: then, according to some, the meaning will be this: the sinner does not sin for the first time when he apparently commits sin, but he has already sinned before: for “the sinner is alienated from the falsehood, she has gone astray from the womb” (Ps. 57:4), and they are trying to figure out how the following can be explained: “the verb I’m lying,” because a simple interpretation seems inapplicable, so that children who are sinners tell lies immediately after leaving the womb. Eccl.8:13. But no good will come to the wicked, and like a shadow, he who does not revere God will not last long. But let no good be done to the wicked, and like a shadow, let him not prolong his days who does not revere the face of God. He asks evil for those who do not have the fear of God, and wishes that their punishment should not be delayed for a long time, but that they would be immediately struck down by death and receive the torment they deserve. The apostle says something similar: “Oh, so that those who corrupt you may be cut off” (Gal. 5:12), and in another place: “Alexander the forger has done much evil to me: may the Lord reward him according to his deeds” (2 Tim. 4:14), - places that should be considered in what sense this is said. This is the meaning of the Jewish original. And if anyone follows the Seventy interpreters, who, as if proceeding from a different understanding, stated: “And I know that it will be good for those who fear God, that they will fear His presence, and it will not be good for the wicked and will not prolong his days in the shadows, because he does not revere the presence of God,” he can explain this way: Although what I said a little higher will happen, nevertheless I am fully convinced that it will be good for those who fear before the face of God. His: for “the face of the Lord is upon those who do evil” (Ps. 33:17); but there will be no good for the wicked, for he does not revere the face of God, and he will not continue his days in the shadow, that is, the days of his life, which for the living pass like a shadow. For it is not those who continue their days who live a long time, but those who make their days great by the greatness of good deeds. Therefore, Jacob, as if recognizing himself as a sinner, says: “My days are small and evil” (Gen. 47:9) and in the psalm he who confesses to God says: “My days are like the shadows that have turned away, and like hay they have dried up” (Ps. 101:12), he does not say because he asked for a long life in the present world, in which every time of life is short and there is a shadow and an image - “for in the same way man walks.” (Ps.39:7), - but because he fears for the next century, lest life expectancy be shortened where there is true life. Eccl.8:14. There is also such a vanity on earth: the righteous suffer what the deeds of the wicked would deserve, and the wicked suffer what the deeds of the righteous would deserve. And I said: and this is vanity! There is vanity under the sun, that there are righteous people who suffer what the deeds of the wicked deserve, and there are wicked people who suffer what the deeds of the righteous deserve. I said that this too is vanity. Among other phenomena of vanity, which in the world are accompanied by different consequences, I also noticed that what should happen to the wicked happens to the righteous, and that the wicked live so happily in this world that one would think that they are the most righteous. The Gospel provides an example of this in the rich man clothed in purple and in the poor Lazarus (Luke 16:19-31). And the seventy-second psalm (Ps. 72) discusses the question of why disasters sometimes befall the righteous, while the wicked prosper. And instead of what we put: “there is vanity that happens on earth,” Symmachus translated it definitely, putting: “it is difficult to understand what happens on earth.” The Jews refer to what is said about the righteous, who suffer calamities, and about the wicked, who suffer what the deeds of the righteous deserve, to the sons of Aaron and to Manasseh, that the former died while making sacrifices, and the latter, after such great evils and captivity, was returned to the kingdom. Eccl.8:15. And I praised the fun; because there is nothing better for a man under the sun than to eat, drink and be merry: this accompanies him in his labors during the days of his life, which God gave him under the sun. And I praised the fun: because there is no good for a person under the sun but to eat, drink and be merry. And this will accompany him from his labor during the days of his life that God gave him under the sun. We explained this in great detail above, but now let’s say briefly: he prefers the pleasure of eating and drinking to the disasters and seeming untruths of this world, even if it is brief and will soon end; he says that, apparently, that’s all a person gets from his labor if he enjoys at least a little pleasure. But such an explanation, if taken in a literal sense, would make those who fast, hunger, thirst and weep, whom the Lord calls blessed in the Gospel, miserable. Let us accept both eating and drinking spiritually, and above them there is joy, which we can hardly find in the work of our life. And that this should be understood as we said is shown by the next verse, in which it says: “I have given my heart to see wisdom and study,” which, that is, is what people do on earth and spend days and nights studying the Scriptures, so that for the sake of studying the truth, sleep flees from the eyes. Eccl.8:16–17. When I turned my heart to comprehend wisdom and survey the works that are done on earth, and among which man sleeps neither day nor night, then I saw all the works of God and found that man cannot comprehend the works that are done under the sun. No matter how much a person labors in research, he still will not comprehend this; and even if any wise man said that he knows, he cannot comprehend it. Therefore I have given my heart to know wisdom and to see the work that is done on earth. For day and night he sees no sleep in his eyes. And I saw all the works of God, that man cannot comprehend the works that were done under the sun, in which man labored, examining them, and will not comprehend. And even if the wise man says that he knows, he will not be able to comprehend. Whoever seeks the reasons and foundations of things, why this or that is done and why different lots are given in the government of the world - why one is born blind and weak, another sighted and healthy, that one has poverty, and this one has wealth, that one is noble, and that one is ignorant, such one does nothing more than suffer in his inquiry, has torture for himself in this investigation, and nevertheless does not comprehend what he is seeking. And when he says that he has learned this, then his ignorance begins, then he is in deep error. However, it hints that there are reasons for all things and there is justice, why everything happens this way; but these reasons are hidden in mystery and cannot be comprehended by people.