Глава 6

1–11. An invitation to kings and rulers of nations to learn wisdom if they want to escape the punishing judgment of God. 12–21. With a sincere desire, it is easy to learn wisdom, and the result of this learning is very important: among other benefits, wisdom leads to blissful immortality. 22–27. For those who wish to learn, the writer offers, on behalf of Solomon, the complete teaching of wisdom. The writer, in what he said above about the future fate of the righteous and the wicked, finds himself motivated to again turn with an admonition to the very rulers of the earth who were discussed in Prem. 1:1, making clear to them how necessary it is for them to acquire wisdom if they want to avoid divine punishment (Wis. 6:1-8), so he invites them to pay close attention to his instruction about wisdom (9-11). Prem.6:1. So, listen, O kings, and understand, learn, O judges of the ends of the earth! Prem.6:2. Listen, you who possess multitudes and who are proud before the nations! 1–2. “Hear therefore, O kings...” We find a similar appeal in Ps. 2:10 v. The expression “ends of the earth” means, first of all, distant lands, and then is used to designate the entire expanse of the earth. This broad appeal, of course, does not interfere with the assumption that the writer had in mind primarily those rulers and kings under whose authority the Jews were then, and if he does not name them directly, it is only because he does not consider it useful. "Possessors of Multitudes". In accordance with what follows, “proud before the nations” should be understood as the many nations subject to the then eastern rulers. Prem.6:3. Dominion has been given to you from the Lord, and strength from the Most High, who will examine your deeds and test your intentions. Prem.6:4. For you, being servants of His kingdom, did not judge justly, did not keep the law, and did not walk according to the will of God. 3–4. The reasons are given why the rulers of the earth should pay attention to the instructions offered to them: 1) because they received their power from God (3rd article); 2) this power has still been abused and violated the will of the Most High (Art. 4). The basis of both verses is the theocratic view that the domination of foreign nations and kings over Israel in terms of divine world rule is only a means of teaching them not to be proud of their power as their own, and not to abuse it, otherwise God sets limits to their power (3 v.), cf. Rome. 13:1; Eccl. 5:7. - “Being servants of His kingdom...” The whole universe is considered as the Kingdom of God, of course, not in the narrow theocratic sense in which only the Jewish people constituted His Kingdom (Wis. 3:8), but in the sense of His general dominion and power over the world. This general and somewhat abstract meaning of the word “kingdom” is used in the verse. - “They did not follow the law.” Not Moiseev, of course, but in general the basic provisions of law and justice. Prem.6:5. He will appear to you fearfully and quickly, and judgment will be severe on those in authority, Prem.6:6. for the lesser deserves mercy, but the stronger will be greatly tormented. 5–6. A new incentive is indicated for the “judges of the earth” to follow the writer’s instructions that their violations of law and justice will not go unpunished, “soon there will be a trial of those in power.” At this trial they will be judged with greater severity than people “lesser” than them in terms of their social significance and power. Pres.6:7. The Lord of all will not be afraid of the face and will not be afraid of greatness, for He created both small and great and equally provides for everyone; 7. "Lord of all". With this name, God is probably contrasted with weak earthly rulers (Wis. 8:3). His power further indicates the basis for His justice and impartial judgment. “He created both the small and the great.” The small and the great are people of different ranks and status, as in Deut. 1:17 ; Open 13:16. “He cares equally for everyone.” The idea of ​​God's providence in the world is widely revealed by the writer of the book of the Wisdom of Solomon (Wisdom 12:3, 14:3, 17:2, 11:10) and has a purely religious character. God is presented as an all-encompassing, fatherly love for the world. Here, therefore, the writer led his readers to a Christian worldview. Prem.6:8. but the rulers will face a severe test. Prem.6:9. So, my words come to you, kings, so that you learn wisdom and do not fall. 9 . A new appeal to kings to “learn wisdom” after evidence of the need for this. According to the context of Chapter VI, the concept of “wisdom” (σοφία) is taken here from the writer in a religious and practical meaning (cf. vv. 17–20). This is the ability to conform one’s actions to the will of God, piety, virtue. However, later (Wis. 7:17–20, 8:8) the writer also points out the theoretical, intellectual moment in the concept of σοφία. “They did not fall” means moral failure, sins, as in Rom. 11:11. Prem.6:10. For those who keep holy things will be sanctified, and those who learn this will find justification. 10. Just as in the previous verses the writer in a negative way, through the fear of the coming judgment, inclined to follow wisdom, so now (from v. 10 onwards) for the same purpose he indicates its positive benefits. “Keeping the holy”, i.e. the law and will of God, which were discussed in the 4th article; “they will find justification,” of course, at that judgment of God, which the writer threatened above (vv. 5–6). Prem.6:11. So, desire my words, love and learn. Prem.6:12. Wisdom is bright and unfading, and is easily contemplated by those who love it, and is found by those who seek it; 12. From 12th to 16th century the writer pursues the idea that under the condition of a sincere desire for wisdom, it is not difficult to achieve it; she goes to meet those who seek her. “Wisdom is bright and unfading...” The first epithet can either mean that wisdom is easily comprehended, its light comes towards you and illuminates the path to it; or, in comparison with the brilliance of precious stone and metal, may indicate the inner worth of wisdom (cf. Rev. 18:14, 16). The second predicate says that the possession of wisdom has an enduring value, as opposed to the soon-fading crown with which the victors were adorned in war (1 Pet. 1:4, 5:4). “Easy to behold by those who love her, and found by those who seek her” (cf. Wisdom 1:1–2, 4:10). The basis of this thought is that the inner spiritual being of human nature is not alien to wisdom. Prem.6:13. she even forestalls those who want to know her. 13. “She even forestalls those who want to know her.” This verse reinforces the idea of ​​the previous one: the desire for wisdom alone, even if it stems from a vague attraction to it, is a significant step towards its actual possession. Prem.6:14. From early morning he who seeks her will not be weary, for he will find her sitting at his door. The 14th verse expresses the same idea about the ease of mastering wisdom as the thirteenth verse, only in figurative form. Wisdom is personified as a bride, or beloved (see Wis. 8:2), who “sits at the door” (Gen. 4:7; James 5:9) and does not need to be looked for for long. Prem.6:15 . To think about her is already the perfection of the mind, and he who is awake for her sake will soon be freed from worries, 15. Earlier, the writer said that sincere feeling leads to wisdom; now he talks about what significance it has for the human mind. “To think about it is already the perfection of reason...” Reason (φρόνησις) is taken from the writer as the ability of thinking and reasoning. The relationship of wisdom to intelligence is defined in the book as the relationship of the highest to the lowest (Wis. 8:6). “Prudence” is the fruit of wisdom, one of its four main virtues (see Wisdom 8:7). Therefore, the striving of the mind for wisdom is its striving for its ideal, its perfection. Then all imaginary earthly blessings will be nothing for a person and he will “soon be freed from worries” about them. Prem.6:16. for she herself goes around and looks for those worthy of her, and appears to them favorably on the paths, and meets them at every thought. 16. The writer returns to the thought of verses 13 and 14; “goes around and seeks” is the personification of wisdom, as in the book of Proverbs. 8:2–3. “Appears to them on the paths, and meets them with every thought.” Here we have a deep opposition from the writer: the word “paths” means deeds, human actions, “thought” - in general, an internal disposition, mood. Prem.6:17. Its beginning is the most sincere desire to learn, Prem.6:18. and caring for the teaching is love, and love is the preservation of its laws, and observation of the laws is the guarantee of immortality, Prem.6:19. and immortality brings one closer to God; Prem.6:20 . therefore the desire for wisdom leads to the kingdom. Prem.6:21. Therefore, rulers of the nations, if you delight in thrones and sceptres, honor wisdom, so that you may reign forever. 17–21. In this section, the writer first repeats the previously expressed idea that in the pursuit of wisdom is the beginning and condition of its acquisition, and then with a whole series of intermediary premises he comes to the conclusion that wisdom leads to domination ("kingdom") in the true and proper sense, i.e. to supreme dignity and bliss in the hereafter. He brings this conclusion to the attention of the rulers of nations, in the hope that if they delight in temporary dominion, then all the more should they prefer wisdom, which gives an eternal kingdom. “Observation of the laws is the key to immortality...” not physical, but spiritual, in blissful communion with God (see note on 1:12 v.). Prem.6:22. What wisdom is, and how it came about, I will proclaim, Prem.6:23. and I will not hide secrets from you, but I will investigate from the beginning of birth, Prem.6:24. and I will reveal the knowledge of it, and will not shy away from the truth; Prem.6:25 . and I will not go with one who melts away with envy, for such a one will not be a partaker of wisdom. 22–25. From this point the writer begins to speak on behalf of Solomon and expresses his intention to talk about the origin and essence of wisdom. He expresses this intention solemnly, in a number of strong expressions and with a certain polemical tinge, as if objecting to that direction of religious life both in Judaism, and especially in Egypt, which made a secret out of religious truth (“I will not hide secrets from you”). Prem.6:26. A multitude of wise men is the salvation of the world, and a wise king is the well-being of the people. Prem.6:27. So learn from my words and you will benefit. 26–27. The importance of wisdom for the public good is pointed out (cf. Proverbs 11:14) and from this the speaker once again makes an appeal to follow his instructions.