Глава 10

1–2. From the very first times of human existence, wisdom created his well-being and happiness, and deviations from it led to destruction: examples - Adam, 3. Cain, 4. Noah, 5. Abraham, 6-8. Lot and the Sodomites, 9–12. James 13–14. Joseph, 15–21. the Jewish people brought out of slavery by Moses, and the Egyptians. The 10th chapter contains a number of individual examples from ancient history, from Adam to the exit of the Jews from Egypt, with which the writer proves that wisdom has always given people benefits, and its contempt entailed sad consequences. Wisdom appears here as a guiding and assisting divine force, as a mediator between God and Israel. However, at the same time, the writer often combines the concepts of Divine and human wisdom to such an extent that it is not always possible to distinguish which of them predominates; This does not change the essence of the matter, because human wisdom, according to the writer, comes from Divine wisdom and has its permanent basis in it. The writer sometimes expands the concept of Divine Wisdom to the concept of providence in general, and for him human wisdom is synonymous with piety and knowledge of the Divine will. Prem.10:1. She preserved the primordial father of the world, who was created alone, and saved him from his own fall: Prem.10:2. she gave him the power to rule over everything. 1–2. The example of Adam is given, who is called the “primordial father of the world.” “Father of the World” expresses the idea that Adam was the ancestor of all mankind; the adjective “primeval” (Wis. 7:1) defines the origin of the first man and points to the history of the creation of man (Gen. 1:26–27, 2:7–8). “...one was created...” This expression is often explained in the sense that only one first man was in the proper sense a creation of God, therefore, for example, in Ev. Luke calls him (the son of) “God” (Luke 3:23, 38). There were no other people created with Adam or subsequently; all other people came from Adam. Thus, the idea of ​​the unity of the human race is given here. Another interpretation, more consistent with the context of the speech, is that the created Adam was alone, no other creature similar to him could help him, deprived of human cooperation, he was defenseless, but the first man did not die, for Divine Wisdom stood guard. “She... saved him from his own fall.” The quoted words of the writer of the Book of Wisdom cannot be understood as a denial of the story of the book. Genesis about the fall of Adam, for in other places in his book he acknowledges this story (Wis. 2:24). Here you can see the idea that wisdom, influencing the first man, led him to repentance, which saved him from further fall. Although the opinion about Adam’s repentance is not confirmed in the book. Genesis, however, it is often found among the rabbis and could have been shared by the writer of the Book of Wisdom. "She gave him power to have dominion over all things." Wed. Life 1:28. By wisdom here, with equal right, one can understand both the peace-giving Divine power (as in Article 2, Chapter IX), and the reason given to man, preferably over all irrational nature, as a necessary condition for his dominion. Prem.10:3. And the unrighteous one who retreated from her in his anger died from fratricidal rage. 3. The example of Cain is given (Gen. 4:1–17 v.). showing what moving away from wisdom leads to. “...The unrighteous one departed from her in his anger...” Anger, envy, malice are feelings incompatible with wisdom (Wisdom 6:25; James 3:14-15), therefore, whoever gives himself up to them, departs from it, just as Cain retreated from wisdom. “...Died from fratricidal rage.” The book of Genesis says that the punishment for Cain's fratricide was not death (IV), but exile and wandering. A later rabbinic tradition says that Cain died in a hunting accident, and in this the rabbis see Divine judgment for his fratricide. If you do not see in the above words a reproduction of the indicated rabbinic tradition, then they should be understood in a spiritual sense, namely: the anger with which Cain rebelled against his brother then tormented him internally. Prem.10:4. For his sake, wisdom again saved the flooded earth, preserving the righteous through a small tree. 4. Noah's example. Life 6:11–8:19 art. “For his sake the earth is drowned...” The writer establishes a connection between Cain’s case and the flood. In what form this connection appears to him, he definitely does not indicate; It may be that the malice of Cain, which developed more and more in his descendants, led to that general corruption of people, which caused the flood (Gen. 6:1–7). “...preserving the righteous through a small tree.” The predicate δίκαιος (righteous) here means Noah, in v. 5. - Abraham, in 6 - Lot, in 10 - Jacob, in 13 - Joseph and in 20 v., Wis.12:9, 16:23, 18:20 - the entire people of Israel. This feature, that the writer, when talking about biblical events, does not name persons, suggests that he assumed that his readers would be well acquainted with the biblical narrative, therefore, he intended his book primarily for Jewish readers. The purpose of this technique is to highlight the idea illustrated by historical facts, and not distract the reader's attention with historical details. The expression “by means of a small tree” obviously means for the writer the ark (cf. XIV century), in which Noah was saved (Gen. 6:14). Probably, the writer wanted to express with these words the idea that the ark, despite its size, was still insignificant in comparison with the extraordinary flood and therefore Noah could not be saved without God’s supreme help. He, like the whole earth, was “saved by wisdom”, Divine Providence, cf. Pres.14:3 and 5 art. Prem.10:5. Among the nations mixed in the unanimity of evil, she found a righteous man and kept him blameless before God, and kept him courageous in pity for his son. 5. Abraham's example. The writer’s thought is this: no matter how difficult it was to find a righteous man among universal corruption, wisdom found him in the face of Abraham, and not only found him, but also “kept him blameless before God.” About the general corruption of peoples during the time of Abraham, book. Genesis does not tell us anything, but from the fact of the general dominance of idolatry at that time (Joshua 24:2), the writer could deduce the idea of ​​general moral debauchery as a natural consequence (cf. Wisdom 14:21–31 vv.). “...Kept courageous in pity for my son.” Here, obviously, is an allusion to the story of Chapter XXII. book Genesis about the temptation of Abraham by God's command to sacrifice Isaac. Abraham retained courage (one of the main virtues of wisdom, see Wisdom 8:7) in this test, not succumbing to the natural feeling of pity for his son. Prem.10:6. During the destruction of the wicked, she saved the righteous, who escaped the fire that descended on five cities, Prem.10:7. from which, as evidence of wickedness, there remained smoking empty earth and plants that did not bear fruit in due time, and a standing pillar of salt as a monument to an unfaithful soul. Prem.10:8. For they, having despised wisdom, not only harmed themselves by not knowing good, but also left to the living the memory of their madness, so that they could not hide the fact in which they were lost. 6–8. Lot's salvation through wisdom. A terrible example of punishment for the wickedness of the inhabitants of Pentapolis. See Gen. XIX chapter., Wed. 2 Pet. 2:7. “... escaped the fire that descended on five cities.” For the destruction of Sodom and Gomorrah, see the explanatory note to vv. 24–25. XIX ch. book Genesis. (Explanatory Bible vol. 1 p. 124). The cities that made up the Pentapolis are listed in Chapter XIV. 2 tbsp. book Genesis, namely: Sodom, Gomorrah, Admah, Zeboim and Zoar. Writer of the book Wisdom does not exactly speak here about the destruction of the “five cities”, since according to the book of Genesis XIX ch. and Deut. 29:23, only the first four cities perished, but Zoar remained intact. (See Isa. 15:5; Jer. 48:34). “...from which, as a testimony of wickedness, there remained a smoking empty land...” It speaks of the state of the Valley of Siddim after the Sodom catastrophe. The writer does not say anything about the salt sea, which, according to the generally accepted opinion (Gen. 14:3), a consequence of the lowering of the soil, flooded the Siddim valley; according to his testimony, a smoking desert remained in the place of the dead five cities. This is the testimony of the book. The Wisdom of Solomon is in agreement with v. 28. XIX ch. book Genesis, which conveys what Abraham saw when he watched over the site of the disaster; agree with the book. The Wisdom of Solomon and the Ancient Writers (eg Philo. De vita Mos. II p. 143. De Abraham, p. 21). In their opinion, the Siddim Valley was a smoking desert due to the volcanic properties and resinous-sulfur composition of the soil. “...plants that bear fruit at the wrong time...” It is assumed that in the Siddim Valley, due to the volcanic state of the soil, the fruits ripened earlier than usual, and they did not have time to fully develop and dried out from the intense heat. Perhaps the writer is talking here about the so-called Sodom apple, which, according to the usual idea, had a beautiful, ruddy appearance, but when it was crushed, it scattered into black dust. Ancient writers speak about this fruit (Joseph. Fl. Jewish War, IV, p. 300; Tacitus. History: V: 7). “...a monument to an unfaithful soul is a standing pillar of salt.” These words, without a doubt, indicate the story of the book. Genesis about Lot's wife (Gen. 19:26). There is no doubt that the writers of the book. Genesis, as well as the book. The Wisdom of Solomon, conveying this event, presents it as a miracle; therefore, all natural explanations of this event, and there are many offered, will not correspond to the nature of the legend. The fate of the cities of Pentapolis in Holy Scripture has remained a frequently used image of complete destruction and terrible punishment: Deut. 29:23; Is. 1:9, 13:19, 23:14; Jer. 49:18, 50:40; Ezek. 16:49–50; Os. 11:8; Matthew 10:15, 11:23; Rome. 9:29; 2 Pet. 2:6. 8. The reason for the death of the inhabitants of the five cities is indicated that they “despised wisdom ... did not know good.” In this case, the writer identifies wisdom with virtue and piety. He calls moving away from a pious life madness. The sad state of the valley of Siddim was a monument to this madness of the inhabitants of Pentapolis for the edification of subsequent generations. Thus, threatening disasters have a good providential purpose. Prem.10:9. Wisdom saved those who served her from harm. 9 . In this verse, the writer transitions to the following examples in the form of a contrast. Prem.10:10 . She guided the righteous man who fled from brotherly wrath to the right path, showed him the kingdom of God and granted him the knowledge of the saints, helped him in his sorrows and richly rewarded his labors. Prem.10:11. When they offended him out of greed, she appeared and enriched him, 10–11. The example of Jacob “the Righteous One, who fled from his brother’s wrath...” is an indication of Jacob’s flight from Esau to Mesopotamia (Gen. 27:43). “...showed him the Kingdom of God.” These words refer to Jacob's vision of the mysterious staircase (Gen. 28:12–13, 17). “The Kingdom of God” is the world of angels. “...gave him the knowledge of the saints...”, i.e. angels (cf. Wis. 5:5), or in general the supersensible world (Wis. 9:10; Prov. 30:3); “...helped him in his sorrows and abundantly rewarded his labors.” This refers to the grief that Jacob suffered from Laban and about which he himself complained (Gen. 31:39–42). Laban was unfair to him, repeatedly changed the terms of payment for his labors (“out of greed they offended him”) and, despite all this, contrary to Laban’s wishes, Jacob became rich from him (Gen. 30:43, 31:7). In this Jacob saw the work of God (Gen. 31:9-12); the writer of our book calls this the work of wisdom: “...she appeared and made him rich” (Jacob) (cf. Wisdom 7:11 v.). Prem.10:12 . preserved him from his enemies, and protected him from those who were treacherous against him, and in a strong struggle gave him victory, so that he would know that piety is stronger than anything else. 12. The first half of the verse can equally be attributed to Jacob's persecution by Laban (Gen. 31:23) and to his fear of Esau's attack upon returning to Canaan (Gen. 32:7–8); “...in a strong struggle she brought him victory...” The words refer to Jacob’s struggle with God (Gen. 32:24, 28, 30; Hos. 12:3–4). This biblical story is written by Prince. Wisdom understands as a symbol of the fact that “piety is stronger than anything,” that nothing is scary for those who trust in God. Thought corresponding to Art. 28. Chapter XXXII book Genesis. Prem.10:13 . She did not abandon the sold righteous man, but saved him from sin: Prem.10:14 . she went down with him into the ditch and did not leave him in chains, and then brought him the scepter of the kingdom and power over those who oppressed him, showed those who accused him to be liars and gave him eternal glory. 13–14. The example of Joseph, the “sold righteous man” (Gen. 37:25–28), whom wisdom “saved from sin,” is, of course, the slander of Potiphar’s wife (Gen. 39:7–12). - “She went down with him into the ditch and did not leave him in chains...” God saved Joseph both from a dry well, where his brothers threw him to starvation (Gen. 37:22) and from an Egyptian prison (Gen. 39:20–21); “brought him the scepter of the kingdom...” - cf. Life 41:39–40. “...She showed those who accused him to be liars...” - of course, the slander of Potiphar’s wife (Gen. 39:14-18); “gave him eternal glory...” - immortal memory in posterity (cf. Wisdom 4:1, 8:13). Prem.10:15 . She freed the holy people and the immaculate seed from the people who oppressed them, 15–21. This section talks about the participation of Divine Wisdom in the liberation of the Israeli people from Egyptian slavery. 15. The name of the Jewish people “holy people” and “immaculate seed” does not correspond to their actual state at the time of the exodus from Egypt (Ezek. 20:8, 23:3). Instability in religion, a tendency towards idolatry, cowardice and murmuring historically more accurately characterize the Jews at the time of the exodus. Writer of the book Wisdom does not take this historical side, but the ideal one, what the Jewish people should be, what its purpose is (Ex. 19:5–6; Deut. 26:18–19). The purpose of the Jews is to be a holy people, and for this alone they are worthy of the merciful care of the Wisdom of God for them. Prem.10:16 . entered the soul of the servant of the Lord and resisted the terrible kings with wonders and signs. 16. (Wisdom) “entered the soul of the servant of the Lord...” We are talking about Moses, who is called by this name in the Epistle to Heb. 3:5. Entering the soul of Moses, Wisdom fulfills one of her tasks: “passing from generation to generation, into holy souls, to prepare the friends of God and the prophets” (Wisdom 7:27). “... resisted the terrible kings with signs and wonders.” It speaks of the Egyptian plagues, by which wisdom freed the Jews from slavery (Ex. 7:10 – 12:29–30). The writer spoke above about wisdom as a miraculous power that frightens tyrants (Wisdom 8:8). Prem.10:17 . She rewarded the saints for their labors and led them along a wondrous path; and during the day it was their cover, and at night it was starlight. 17. “She gave the saints a reward for their labors.” Undoubtedly, the writer here means the detail of the exodus of the Jews from Egypt, which is mentioned in the book of Exodus. 3:22, 12:35 . The Egyptians, confused with grief, gave precious dishes and clothes to the departing Jews, and the Jews “robbed the Egyptians”; but by robbing the Egyptians, they only received a reward for their long free labor for them, therefore in this event the writer sees the effect of wisdom. “...was their cover during the day, and starlight at night.” A reference to the pillar of cloud and fire that led the Jews in the desert. The pillar “served as a cover,” i.e. protection from the scorching sun (see Wisdom 18:3). Prem.10:18 . She led them through the Red Sea and led them through great waters, 18. Wed. Pres.19:7; Ref. 14:21–25. Prem.10:19 . and drowned their enemies and cast them out of the depths of the abyss. Prem.10:20 . So, the righteous took possession of the armor of the wicked and sang Thy holy name, O Lord, and with one accord glorified Thy oppressive hand; 20. “...the righteous have taken possession of the armor of the wicked.” Details not mentioned in the book. The outcome, but a very natural one: the corpses of drowned Egyptians washed ashore and the Jews took their weapons; “...they sang Thy holy name, O Lord...” Of course, the song of thanksgiving that the Jews sang after crossing the Red Sea (Ex. XV ch.). Prem.10:21 . for wisdom opened the mouths of the dumb and made the tongues of babes understandable. 21. Art. “...wisdom opened the mouths of the dumb and made the tongues of babes intelligible.” In these words they see an allusion to Moses, who was tongue-tied (Exodus 4:10, 6:12), and, however, together with the people he praised God, and was, according to the writer, the compiler of the sung song of praise (Exodus XV ch.). The plural is used here, as in v. 16. to strengthen thoughts.