Wisdom 18:14-16; 19:6-9
Chapter 18
your mighty word descended from the royal throne—a stern warrior to a doomed world.
Carrying your fearsome command like a sharpened sword and stretching from heaven to earth, it filled the universe with death.
Immediately, they were overwhelmed with terrible dreams and hallucinations and were seized by sudden fears.
Thrown half-dead, some here and some there, they revealed why they were dying,
for the dreams that troubled them had also taught them, lest they perish without understanding the reason for their misfortune.
Atonement
Indeed, even the righteous experienced death when a scourge struck many of them in the desert, but God’s anger was brief.
A blameless man hurried to defend them. Using the instruments of his sacred office—prayer and atonement incense—he confronted the divine Wrath, ending their suffering, and was recognized as your servant.
He defeated your Wrath not through physical strength or weaponry, but by reminding the Punisher of the vows and covenants made with our ancestors.
The dead were already piled up, one on top of the other, when he stepped in, pushing back Wrath and freeing the living.
The entire world was represented on his flowing robe—the glorious names of the fathers on the four rows of stones, and your majesty engraved on the diadem on his head.
The Destroyer, frightened by these signs, recoiled; a mere taste of Wrath had been enough.
Commentaries
Historical Judgments II.
The section on historical judgments that started in chapter 11 continues.
Judgment of the Firstborn.
Using the same approach as in previous passages, a connection is now drawn between the tenth plague in Exodus and the Israelites’ departure from Egypt. As punishment for their decision to kill the firstborn (Ex 1:22-2:10), the Egyptians are condemned to lose their own firstborn (Ex 11:4-6; 12:29-32), thereby illustrating that Israel is God’s Son. The book of Exodus itself does not explicitly link these two events. Some details are noteworthy, such as the reference to the promises made to the Patriarchs (6; cf. Gn 15:13ff; 46:3ff), the shift to the past in the way Passover was celebrated in the 1st century B.C., when the “Hallel” (9; cf. Ps 113-118) was sung, or the use of the word as a tool for divine judgment (15; cf. Jr 23:29; Hos 6:5).
Atonement.
This section recounts the plague that afflicted the Israelites in the desert (Nm 16:44-50). No parallel is drawn with the Egyptians; instead, the emphasis is on the difference—the plague did not last long, thanks to the priest Aaron. The description of Aaron’s priestly garments is interesting because it combines, on one hand, biblical tradition—for example, “the four rows of carved stones” symbolized the tribes or patriarchs (Ex 28:15-21); and the “diadem” represented the greatness of priestly dignity (Ex 28:36)—and, on the other hand, Jewish tradition—where the tunic represented the sky, the sash the ocean, and the shoulder clasps the sun and moon. The history of the biblical people is full of failures and infidelities, but what is most surprising is that it is always God who initiates the restoration of the relationship. The most remarkable proof of this is the sacrifice of His own Son. Through this, believers recognize that mercy is more important than justice.
Judgment of the Red Sea.
The account of the crossing of the Red Sea (Ex 14) is presented here with a certain apocalyptic tone, as the culmination of the punishment that the Egyptians endured with the last plague. Here, it is emphasized that the crossing of the Red Sea resulted in a new creation; for example, the functions initially given to the earth or water (Gn 1) took on new forms, highlighting the Creator’s power in favor of his people. The common saying that when one door closes, God always opens another can help believers see this passage as relevant today. It invites us to reflect on God’s miracles in everyday life—like love, generosity, and life itself—and to recognize that they are also God’s new creation, capable of restoring many imbalances and negative aspects of our world.
They Enslaved Some Immigrants.
The theme of hospitality—the highest law in the Near East—is developed, comparing the Exodus of the Israelites (Ex 14) with the story of Sodom (Gen 19). If the latter, though considered the most sinful, can be forgiven because of their ignorance of strangers (14a), the crime of the Egyptians is far worse, because they enslaved Israel, a people they knew, and killed their firstborn sons. “God is the one who guides the destinies of history.” This is the main message that the book of Wisdom delivered to its readers over two thousand years ago. Back then, it was seen as a desire for revenge against enemies. Today, it is understood as a message of hope: that evil will one day turn into good, that a lack of solidarity can become commitment, and that hatred can become love.
Metamorphosis of Creation.
The last section may feel somewhat abrupt to today’s reader. Some researchers believe this is because of numerical patterns common in this type of writing. The final words: “For in everything, Lord, you have exalted and glorified your people, and never and nowhere have you failed to assist and help them,” represent the message or experience to which all believers are called. Is this not also our commitment?