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They rise up therefore against Christ as He teaches, and wickedly and abominably call out and say, "Tell us, by what authority You do these things? Who gave You this authority? 'The law, they say, given by Moses, and the commandment which regulates all these our institutions, enjoined that those only who are of the lineage of Levi should approach these sacred duties: they offer the sacrifices: they regulate whatever is done in the divine temple: to them is given the office of instructing, and the government of the sacred trusts. But You, as being of another tribe,----for You are sprung from Judah, ---- seize upon honours which have been set apart for us. "Who gave You this authority?"' O foolish Pharisee, come and let me tell you somewhat you cannot gainsay, pleading to you the cause of Christ our common Saviour. If you were acquainted with the Scriptures, which are inspired by God, and the words and predictions of the holy prophets, you would have remembered perchance the blessed David, who says in the Spirit to Christ the Saviour of all, "The Lord has sworn, and will not repent, You are a priest for ever after the order of Melchisedek." Explain, therefore, what Pharisee or Scribe has ministered to God after the order of Melchisedek, who blessed and received tithes of Abraham? And as the very wise Paul writes, "Without all contradiction the less is blessed of the better." The root and commencement therefore of the very existence of Israel, even the patriarch Abraham, was blessed by the priesthood of Melchisedek: but Melchisedek and his priesthood was a type of Christ the Saviour of us all, Who has been made our High Priest and Apostle; not bringing near to God the Father those who believe in Him, by means of bloody sacrifices and offerings of incense, but perfecting them to holiness by a service superior to the law: for "such a High Priest have we, Who has sat down at the right hand of the throne of the Majesty on high." The difference, however, between the two services is very great: for the Saviour of all offers as a priest to God the Father the confession of our faith, and the "torrent of the sweet spiritual savour:"----for "God is a Spirit: and they that worship Him must worship in spirit and in truth." But the bloody sacrifices which they offer are not well-pleasing to God. For He even said to them, "I have hated, and have rejected your festivals, and I will not smell at your solemn assemblies. Because even though you bring Me whole burnt offerings and sacrifices, I will not accept them, nor will I regard the salvation of your appearance. Take away from Me the sounding of your praises: nor will I hear the psalmody of your instruments." Understand therefore that He says, that He hated their festivals, and that as well their praises as their sacrifices were rejected by Him. And yet God rejoices in being praised; but not by impure mouths, nor by a defiled tongue: for it is written in the book of Psalms, "But to the sinner God has said, Why do you declare My commandments, and take My covenant in your mouth; whereas you have hated instruction, and have cast out My words behind you? And again He said, "Add no more to tread My court: if you bring fine wheaten flour, it is in vain: and your spices are an abomination to Me." Why therefore, O Pharisee, do you murmur at those things being expelled from the sacred courts which were employed for the legal sacrifices, when the appointed time now summoned men to a life better than types, and to true justification by faith in Christ, Who is Himself the truth. But the series of subjects now set before us leads us on to discussions of too great length: and whatever is beyond due limit, is everywhere disagreeable as well to those who hear, as to those who teach. Let then what has been said suffice for the present: and whatever still remains, we will complete when Christ again assembles us here; by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.  YOU have again assembled, I suppose, to be taught; and I praise your conduct, and count your willingness worthy of all admiration: for it is written, that "wisdom is better than stones of costly price; and all precious things are not comparable to her." For the wisdom that comes from above, from God, is an incomparable blessing; and when we attain to it by means of the holy Scripture, inspired of God, and gain the divine light to dwell in our minds, we then advance without wandering to whatsoever is useful for our spiritual profit. Come therefore, and let us now also scrupulously examine the meaning of the Evangelic lessons which have already been read to us. At our previous meeting then the discourse which we addressed to you was upon the ignorance of the Pharisees, and their utter madness, and base attacks. For they drew near to Christ, the Saviour of us all, saying, "By what authority do You do these things, and who gave You this authority?" For what had Christ done? He had cast out of the temple those who were selling sheep and oxen, turtle doves and pigeons; and overturned the tables of the moneychangers, saying, "Take these things hence: and make not My Father's house a house of merchandize." And again, "My house is a house of prayer: but you make it a den of thieves." We then spoke of these things as follows; that as the Lord was gathering up the shadow of the law, as a thing already unprofitable and superfluous, He sought to prohibit the sacrifices that were by the shedding of blood, because the time was now close at hand, and present, at which the worship in spirit and in truth must be declared. For He was Himself the truth, and as the truth had now appeared, types necessarily had become superfluous. Yet for this reason those wretched beings furiously attacked the Lord of all. And thus far our discourse had proceeded at our last meeting. We will now show that the chiefs and teachers of the Jewish synagogue in another way also violently attacked Christ. For the Saviour was teaching in the temple, setting forth most certainly for the instruction of His hearers things superior to the law; even the pathway of evangelic conduct. But they, being indignant at this also, wickedly drew near questioning Him, and saying, "Who gave You this authority?" What then again does this mean? 'You are teaching, they say, in the temple, and yet You are sprung from the tribe of Judah, and are not numbered among those whose office it is to minister as priests in the temple. And why do You teach what is repugnant to the commandment of Moses, and agrees not with the law that was given us of old?' To those, therefore who thus speak let us say, Does this bite your mind, and provoke you to savage envy? Tell me, do you accuse the Lawgiver of the abrogation of the law? Do you blame Him, and make an outcry, because He does not obey His own laws? Tell me therefore, is God subject to His own law? Was it for us, or for Himself perhaps I suppose, that He enacted the commandments spoken by the holy prophets? But it is certain, even though you don't acknowledge it, that God transcends all law, and that it is we who are under the yoke of His commandments. When therefore any man, such as we are, transgresses the law, blame and condemn him for his transgression: but He Who enacted laws, not for Himself, but rather for us to obey, from time to time changes according to His own good pleasure whatever has been commanded; intending thereby not to humble those who are under the law to any thing evil, but rather to raise them up to that which is better. And so then now the season had arrived for the cessation of those things which were by types, and when that teaching of the law, which was given for the instruction of them of old time must pass away, in order that something better might be revealed, even the instruction given us in the Gospel. But you say, 'Was this therefore in accordance with the will of Him Who instituted by Moses that former commandment for those of old time? Yes, I answer; and I arrive at this conclusion, not of my own mind, but as having proof thereof in the prophetic Scriptures. For God has somewhere said by the voice of Isaiah, "And the laws of My people shall be made to disappear." How have the laws of the people been made to disappear? Because, as I said, they have been brought to nought by the manifestation of a new and better commandment, which the Son has spoken to us by Himself; and which also He proclaimed of old by the voice of Ezechiel, thus speaking of those of the race of Israel; "Behold, I will gather them from every land whither I have scattered them in My anger, and hot displeasure, and great wrath; and I will make them return to this place, and I will cause them to dwell safely, and they shall be to Me a people, and I will be to them a God, and I will give them another way and another heart, that they may fear Mo all their days." Another way therefore has been given them, by the gathering up, as I said, of the legal service, and of the teaching which consisted in writings and types, and the entrance in of that of the Gospel, of which the very beginning and pathway is faith, which by a spiritual service perfects to justification, and raises up to sanctification those who draw near to God. For that the institutions of Moses were intended to come to an end, and a new law and a new covenant to be given by Christ, any one may easily see, inasmuch as He says plainly; "Behold the days come, says the Lord, that I will appoint a new covenant for the house of Israel, and for the house of Judah; not according to the covenant that I appointed for their fathers in the day that I took them by the hand to bring them out of the land of Egypt, because they did not abide in My covenant, and I despised them, says the Lord." He promises therefore a new covenant: and as the very wise Paul writes, "In that He said, a new, He has made the former one old: but that which is made old, and growing old, is ready for destruction." Inasmuch therefore as the former (covenant) was made old, it was necessary that that which is new should enter in its place: and this was done not by one of the holy prophets, but by Him rather Who is the Lord of the prophets.  Why therefore do you murmur, O Pharisee, at seeing the divinely inspired Scripture fulfilled, and those things which had been spoken of old by the holy prophets attaining also their fulfilment?

Толкование на группу стихов: Лк: undefined: 1-2

Источник власти

Спаситель порицал их, говоря: Горе вам, законникам, что вы взяли ключ разумения: сами не вошли и входящим воспрепятствовали (Лк 11:52). Итак, они восставали на Христа, когда Тот учил, и нечестиво и злобно восклицали, спрашивая: Скажи нам, какою властью Ты это делаешь, или кто дал Тебе власть сию? (Лк 20:2). Закон, говорят они, данный через Моисея и та заповедь, что учредила все наши установления, только тем, которые были от крови Левия, повелевала приближаться к священническим обязанностям. Они приносили жертвы, они распоряжались бывшим в храме Божием, им вручены были введение в таинства и власть над священными дворами. Каким же образом Ты, будучи из другого колена, ведь Ты произошёл от Иуды, захватываешь те почести, что уделены нам? Кто дал Тебе власть сию? +==Кирилл Александрийский, Комментарии на Евангелие от Луки 132++

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For God the Father sent the blessed Baptist as the forerunner of Christ, crying out and saying, "Prepare you the way of the Lord: and make straight the pathways of our God." Of him too the wise evangelist John wrote; "There was a man sent from God, whose name was John. He came for a testimony to bear witness of the light: he was not the light, but to bear witness of the light;" even of Christ. And he bore witness by saying, that "He That sent me to baptize in water. He said to me, that upon Whom you see the Spirit descend from heaven, and abide upon Him, He it is That baptizes with the Holy Spirit. And I saw and bore witness, that This is the Son of God." The blessed Baptist therefore, as being so great and admirable, is one worthy of our acceptance to move us to faith, and to be a witness concerning Christ. But because it was the custom of the Jews lightly to slander the saints, and to call them false speakers, and to say that they had not been sent of God, but falsely assumed a knowledge of prophecy of their own mind, Christ asked them, what opinion they entertained of the Baptist? was he one who came from above, from God; did they honour him, that is, as one who had been sent to baptize in accordance with the will of God? or according to their custom, did they, from human considerations and wishes, deny that he came for this purpose?

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Observe the great malice of the Pharisees: they flee from the truth; they refuse the light; they feel no horror at committing sin. And they were afraid indeed to speak the truth, lest they should be told, Why then did you not believe Him? but neither will they accuse the forerunner, not however from being afraid of God, but rather of the multitudes. And therefore they hide the truth, and say, "We know not."

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As not being then worthy to learn the truth, and to see the pathway which leads directly to every good work, Christ answered them, "And neither do I tell you by what authority I do these things." The Jews therefore knew not the truth: for they were not "taught by God," that is, of Christ. But to us who have believed in Him, Christ Himself reveals it, so that we, receiving in mind and heart His divine and adorable mystery, or rather the knowledge of it, and being careful to fulfil those things which are well-pleasing to Him, shall reign with Him: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.

Толкование на группу стихов: Лк: undefined: 8-8

Неведение истины

Поэтому, раз они были недостойны научиться истине и увидеть путь, напрямую ведущий ко всякому доброму делу, Христос ответил им: и Я не скажу вам, какою властью это делаю (Лк 20:8). Итак, иудеи не знали истины, ведь они не были научены Богом (1 Фес 4:9), то есть Христом. Нам же, верующим в Него, Христос открыл её, так что мы, приобретая в уме и в сердце Его божественное и достойное поклонения таинство, вернее сказать, познание таинства Его и заботясь исполнить то, что Ему угодно, будем царствовать с Ним.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 133

Толкование на группу стихов: Лк: undefined: 9-9

CHRIST has somewhere said, "The kingdom of heaven is like to a treasure hid in a field." And there is nothing more certain than that those who love lucre, and seek for treasures, most certainly do not find them ready for them, nor placed above ground, but hidden rather and buried out of sight; and only by digging laboriously do they find them, and that with difficulty. Come therefore, and let us seek after the knowledge of the lessons of the Gospel as for some treasure; let us search deep into the thoughts therein contained: for so shall we find what we seek by Christ revealing this also to us: "for in Him are all the treasures of wisdom, and the hidden things of knowledge;" and He is the Giver of wisdom and understanding to the whole rational creation. What therefore does He say to the chiefs of the Jews, when setting forth to them those things which are useful for salvation? "A man planted a vineyard, and let it out to husbandmen, and went on a journey for a long time." Now if any one will examine with the penetrating eyes of the mind the purport of what is here said, he will find the whole history of the children of Israel briefly summed up in these words. For who the man is who planted the vineyard, and what, in fact, is to be understood by the vineyard which was planted, the Psalmist makes clear, where he says to Christ, the Saviour of all, respecting the Israelites; "You brought a vine out of Egypt; You removed the nations, and planted it: You made a way before it, and planted its roots, and it filled the land." And further, the blessed prophet Isaiah also, declaring this very thing, says, "My beloved had a vineyard on a hill, in a fertile place." And afterwards he adds thereto, making more evident the force of what had been spoken enigmatically, "For the vineyard of the Lord of hosts is the man of Judah. a plant new and beloved." He therefore Who planted the vineyard is God; Who also went abroad for a long time. And yet God fills every thing, and in no way whatsoever is absent from any thing that exists; how therefore did the Lord of the vineyard go abroad for a long time? It means, that after He had been seen by them in the shape of fire at His descent upon Mount Sinai with Moses, who spoke to them the law as the mediator, He did not again grant them His presence in a visible manner, but, to use a metaphor taken from human affairs, His relation to them was, so to speak, like that of one who had made a long journey abroad.

Толкование на группу стихов: Лк: undefined: 9-9

Удаление хозяина

Виноградник Господа Саваофа - это человек Иуды, новое возлюбленное насаждение (Ис 5:7). Итак, Тем, Кто насадил виноградник, был Бог. Он отлучился на долгое время (Лк 20:9). Но хотя Бог завершил всё, Он не оставил ничего из того, что существует, ни на одно из времён. Каким тогда образом отлучился на долгое время господин виноградника? Дело в том, что Он показался им в видении огня, когда спустился на гору Синай, когда Моисей был посредником, чтобы изрекать им закон. Но после этого Он более не давал им видеть Своей близости явно, но как бы в образе человеческих вещей. Это походило, так сказать, на долгое отсутствие.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 134.

Толкование на группу стихов: Лк: undefined: 10-12

As I said, then, He went abroad: but plainly He had care for His farm, and kept it in His mind. For He sent faithful servants to them at three different times to receive produce, or fruit, from the tillers of the vineyard. For there was no period in the interval, during which there were not sent by God prophets and righteous men to admonish Israel, and urge it to bring forth as fruits the glories of a life in accordance with the law. But they were wicked, and disobedient, and obdurate, and their heart was hardened against admonition, so that they would in no way listen to the word that would have profited thorn. For even the prophet Isaiah, as one who was, so to speak, fainting under labours and fatigues without avail, says: "Lord, who has believed our report?" By disregarding therefore those who had been sent to thorn, "they drove them away empty," as having, that is, nothing good to say of them to God Who sent them. For the prophet Jeremiah also blamed the Jewish multitudes with their rulers because of their excessive arrogance, saying, "To whom shall I speak, and testify, and he will hear? Behold, their ears are uncircumcised, and they cannot hear; behold the Word of the Lord has become to them a derision: they will not hear it." And in another place He thus spoke of Jerusalem: "We healed Babel, and she was not healed: let us leave her, and depart every one to his land, because her judgment has reached to the heaven." And as I said then, he calls Jerusalem Babel, because it differed not from Persia in its disobedience and apostasy, and because it would not submit itself to the sacred laws: or even perhaps because it was reckoned as having no knowledge of God, for having chosen to worship the creature instead of the Creator, and the works of its own hands. For Israel was guilty of the charge both of apostasy and of idol-worship. And this then was the way in which they shamefully cast out those who were sent to them.

Толкование на группу стихов: Лк: undefined: 10-12

Посылаемые слуги

Итак, хозяин отлучился (Лк 20:9), как я сказал; вот только видно, что он заботился о своём поле и держал его в уме. Ведь он посылал в три срока истинных рабов получить от виноградарей урожай, то есть плоды. И не было никакого промежутка времени, в который бы не посылались от Бога пророки и праведники, увещевая Израиль и побуждая его отдать плоды, хотя бы даже красу жизни по закону. Они же были порочными, непокорными и ожесточёнными, и сердце их не поддавалось уговорам, так что они не принимали то слово, которое было в состоянии принести пользу. <...> Ибо Израиль подлежал обвинениям и в непокорности, и в идолопоклонстве, отчего и уходили с бесчестием те, кого посылали.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 134

Толкование на группу стихов: Лк: undefined: 13-13

But the lord of the vineyard considers with himself, saying, "What shall I do?" And we must carefully examine in what sense he says this. Does then the householder use these words because he had no more servants? Certainly not: for there were not wanting to Him other ministers of His holy will. But just as if a physician were to say of a sick man, What shall I do? we should understand him to mean, that every resource of medical skill had been tried, but without avail: so we affirm that the lord also of the vineyard, having practised all gentleness and care with his farm, but without in any respect benefiting it, says, What shall I do? And what is the result? He advances to still greater purposes; for "I will send, He says, My Son, the beloved one. Perhaps they will reverence Him." Observe in this, that after the servants the Son is sent, as One not numbered among the servants, but as a true Son, and therefore the Lord. For even though He put on the form of a servant for the dispensation's sake, yet even so He was God, and very Son of God the Father, and possessed of natural dominion.

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Did they then honour Him Who was sent as Son and Lord, and as One Who possesses by inheritance whatsoever belongs to God the Father? By no means. For they slew Him outside the vineyard, having plotted among themselves a purpose foolish and ignorant and full of all wickedness. For they say, "Let us kill Him, that the inheritance may be ours." But tell me, How did you imagine this? For are you also son of God the Father? Does the inheritance descend by right of nature to you? If you remove the heir out of the way, how will you become lord of what you covet? But further, How is not your supposition ridiculous? For the Lord indeed, as being Son, and Heir by right of His substance of the authority of God the Father, having become man, called those who believed in Him to communion and participation of His kingdom: but these men wanted to take possession of the kingdom solely for themselves, without admitting even Him to any participation at all therein, usurping for themselves alone the lordly inheritance. But this was a purpose impossible, and full of ignorance: and therefore the blessed David says of them in the Psalms, "He that dwells in the heaven shall laugh at them, and the Lord shall deride them."

Толкование на группу стихов: Лк: undefined: 16-16

Посему, начальники иудейской синагоги были изгнаны за противление Господней воле тем, что воздали доверенный им виноградник в неплодоносном состоянии. Ибо Бог в ином месте сказал: "Пастырие мнози растлиша виноград мой, оскверниша часть мою, даша часть желаемую мою в пустыню непроходную, положиша в потребление пагубы" (Иер. 12:10-11) И ещё сказано голосом Исаии: "Но ныне устроится Господь на суд и поставит на суд люди своя: сам Господь на суд приидет со старейшины людий и со князи их. Вы же почто запалисте виноград мой (Ис. 3:13-14). Следовательно, воздавшие виноградник бесплодным, будучи злы, злой смертью и погибли. Ибо праведно и праведнейше, что за нерадение и убийство Господа они были повинны крайним бедствиям.

И виноградник был отдан другим делателям. И кто они? Я отвечаю, сонм святых Апостолов, проповедников Евангельских заповедей, служителей Нового Завета; тех, кто были учителями духовного служения и знали, как наставлять людей верно и безукоризненно и вести их превосходнейше ко всему, чем благоугождается Бог. И это можно узнать из того, что Бог говорит голосом Исаии к матери иудеев, то есть синагоге: "и наведу руку мою на тя, и разжегу в чистоту, непокаряющихся же погублю, и отъиму всех беззаконных от тебе, и всех гордых смирю. И приставлю судии твоя якоже прежде, и советники твоя яко от начала (Ис. 1:25-26) А под ними, как я говорил, обозначаются проповедники Нового Завета, кому Бог в ином месте сказал: "вы же священницы Господни наречетеся, служителие Бога вашего" (Ис. 61:6). Но виноградник был предан иным делателям, не одним лишь святым Апостолам, но и тем, кто придёт после них, пусть даже не израильтянам по крови, Бог всяческих явно открывает, когда говорит голосом Исаии к Церкви из язычников и остатку Израиля: "И приидут инороднии, пасущии овцы твоя, и иноплеменницы орателие и виноградарие ваши" (Ис. 61:5) Ибо, в самом деле, многие из язычников были призваны, и святые из их числа стали учителями и наставниками; и даже по сей день мужи языческого рода занимают высокие посты в церквях, сея семена почитания Христа в сердцах верующих и воздающих народы, доверенные их ответственности, как красивые виноградники перед очами Божиими.

Что же посему сказали книжники и фарисеи, услышав притчу? "Да не будет," были их слова. И из этого можно видеть, что, поняв её глубокое значение, они хотели избежать надвигающегося страдания и боялись грядущей опасности. Но не избежали, так как не могли они ни удержаться от неповиновения, ни покориться вере во Христа.

Примечания

    *1 Перевод с английского. Не проверялся по греческому оригиналу

Толкование на группу стихов: Лк: undefined: 16-16

Поле было отдано другим работникам. И кто же они были такие? Сонм святых апостолов, проповедники евангельских заповедей, священнослужители Нового Завета, они — учителя духовного делания и те, которые умеют правильно и безупречно наставить в таинствах и наилучшим образом вести ко всякой вещи из тех, что угодны Богу. <...> Другим же работникам было отдано поле, не только святым апостолам, но также и тем, кто после них. А что были они не той крови, что выходцы из Израиля, явно показал Бог всех, говоря гласом Исаии к Церкви из язычников и к остатку Израиля: И придут иноплеменники пасти овец твоих, и инородцы будут земледельцами и виноградарями (Ис 61:5, LXX). Ведь были призваны многие из язычников, и множество из них было учителей и наставников в таинствах, мужей святых, да и доныне есть подобные им, блистающие в Церквах. Они насевают семена благочестия во Христе в людских сердцах; они как виноградники, украшенные для Бога, показывают народы, что вверены им.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 134.

Толкование на группу стихов: Лк: undefined: 16-17

Воссоединение двух народов

С главою угла сравнивает Священное Писание собирание или сочетание в единодушии и единстве веры двух народов; я имею в виду Израиля и язычников. Ведь Спаситель создал dea народа в одного нового человека, творя мир и примиряя обоих в одном теле(Еф 2:15-16) с Отцом. Так что это дело подобно углу, соединяющему две стены, или, так сказать, связывающему их. Такому углу, то есть соединению двух народов в одно, изумился блаженный Давид, говоря: Камень, которым пренебрегли строители, он стал главою угла. От Господа был он (очевидно, что угол) и дивен он в очах наших (Пс 117:22-23, LXX). Ибо Христос, как я сказал, узами любви, единодушием, а вместе и единством веры связал два народа.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 134
.

***

 Действие притчи

Так что же сказали книжники и фарисеи, когда услышали притчу? Да не будет (Лк 20:16), — говорили они. Отсюда можно видеть, что они, понимая глубину загадочной речи, отмахивались от страдания и страшились грядущего. Но вне его они не оказались по причине безудержности в непослушании и отказа уверовать Христу.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 134

Толкование на группу стихов: Лк: undefined: 17-17

"But He, it proceeds, looked upon them, and said, What is this then that is written, That the stone which the builders rejected has become the head of the corner? Every one that falls upon this stone shall be broken: but upon whomsoever it shall fall, it will crush him." For the Saviour, although He was a chosen stone, was rejected by those whose duty it was to build up the synagogue of the Jews in every thing that was edifying: and yet He became the head of the corner. Now the sacred Scripture compares to a corner the gathering together, or joining of the two people, Israel I mean, and the Gentiles, in sameness of sentiment and faith. "For the Saviour has built the two people into one new man, by making peace and reconciling the two in one body to the Father." And the so doing resembles a corner, which unites two walls, and, so to speak, binds them together. And this very corner, or gathering together of the two people into one and the same, the blessed David wondered at, and said; "The stone which the builders rejected has become the head of the corner. This----that is the corner----has been done of the Lord, and is marvellous in our eyes." For Christ, as I said, has girded together the two people in the bonds of love, and in sameness as well of sentiment as of faith.

Толкование на группу стихов: Лк: undefined: 18-18

The stone therefore is the safety of the corner which is formed by it: but breaking and destruction to those who have remained apart from this rational and spiritual union. "For he that falls, He says, upon this stone shall be broken: but upon whomsoever it shall fall it will crush him." For when the multitudes of the Jews stumbled at Christ, and fell against Him, they were broken: for they would not hearken to the voice of Isaiah, where he says, "Sanctify the Lord Himself, and He shall be your fear: and you shall not strike against Him as upon a stone of stumbling, nor as a rock of falling." Those therefore who did not believe were broken: but Christ has blessed us who have believed in Him: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever. Amen.

Толкование на группу стихов: Лк: undefined: 19-19

AGAIN is the gang of the Pharisees inflamed with unbridled rage: they draw the bow of their envy; they gnash their teeth at Him Who calls them to life; they savagely attack Him Who seeks to save, and Who humbled Himself from His supreme and godlike glory to our estate; and they plot His death Who became man that He might abolish death. And the sole cause which hindered their shameless audacity, the wise Evangelist shows us by saying, that "they feared the people." He understood therefore that they were restrained by no feeling whatsoever of piety towards God; the commandment given by Moses, which plainly says, "You shall not kill the holy and the just," put no bridle upon their violence: but they had regard to the fear of man far more than to the reverence due to God. But what was the cause of their giving way to such harsh and unmitigated fury? "They knew, it says, that He had spoken this parable concerning them." And what parable? Plainly that by which He had shown that as being wicked and faithless husbandmen, they had mocked and slain the holy prophets, who had been sent to them by God, to stir them up to honour Him, by bringing forth abundant spiritual fruits: and had similarly treated even the Son Himself, the Lord of the vineyard. For they slew Him also, saying, "This is the heir: come, let us kill Him, that the inheritance may be ours." But they missed their mark, and provoked God to anger, or rather resisted the decrees from above, and whetted against themselves the divine wrath. For "being evil, they perished evilly;" and were rejected from being husbandmen, and the Lord of the farm gave the vineyard to others. This then was the reason for which they murmured against Christ: and yet, how was it not rather their duty, having been taught what was about to happen, to escape from the danger, and leap over its toils? And the way so to do was straightforward and easy. Let them accept Him Who calls them to salvation: let them honour by faith Him Who justifies the wicked; Who absolves from all guilt; and by His grace, that remembers not evil, saves those who are entangled in sins.

Толкование на группу стихов: Лк: undefined: 19-19

Страх народа

Опять распаляется безудержной яростью сборище фарисеев. Они натягивают лук своей зависти, скрежещут зубами на Того, Кто зовёт к жизни, свирепо накидываются на Того, Кто желает спасти и от высочайшей и приличной Богу славы низвёл Самого Себя в наше состояние, замышляют убить Того, Кто для разрушения смерти стал человеком. А что воспрепятствовало их дерзкому нападению, показывает премудрый евангелист, говоря, что они побоялись парода (Лк 20:19). Ведь он понял, что даже речи у них не шло о благоговении перед Богом, не была уздой для них данная через Моисея заповедь, гласившая: Невинного и праведного не убивай (Исх 23:7, LXX), но скорее они предпочитали почтению к Богу страх человеческий.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 135

Толкование на группу стихов: Лк: undefined: 20-20

But these bold and obdurate men, being ready for evil only,. entertain no such purpose as this, but with their mind full of the craftiness of the devil, betake themselves to wicked devices. They lay snares for Christ, and contrive a trap for an accusation against Him, and gather pretexts for falsely accusing Him. Already are they meditating, and plotting in their bitterness, the lying words they uttered against Him before Pilate. They suborned men therefore who falsely assumed to themselves the reputation of goodness, like a borrowed mask; while really they were wicked in their characters, and their heart full of gall and error and all false speaking. They made pretence then of being kind and just: they imagined that they could deceive Him Who knows secrets, when having one purpose in mind and heart, they utter words altogether unlike their wicked knaveries. For they perchance forgot God, Who says, "Who is this that hides from Me his purpose? and shuts up his words in his heart, and thinks that from Me he hides them? For, as Solomon says, Hell and destruction are open to the Lord: how therefore must not also the minds of men?" But you drew near to Christ the Saviour of all as to a mere man, and therefore you thought that you could deceive Him. This was the cause of your ignorant behaviour: but it had been better to have reflected, that the Word being God was made in fashion like to us; but was nevertheless proved by divine and ineffable miracles, and by His godlike glory, not to be a mere man only, such as you are, but to be God, as the splendour of His deeds proclaimed. He was in appearance a man like to us, but He gave sight to the blind; He raised the dead from their graves; He commanded those who already had seen corruption to hasten back to life; He rebuked the seas, and appeared to the disciples, walking upon the waves, as they were sailing once upon the sea of Tiberias. It was in their power therefore to have seen from actual facts that He was not a man only, but rather God also as well as man.

Толкование на группу стихов: Лк: undefined: 21-21

But this they would not even admit into their minds: how could they? but drew near, tempting Him; and hiding from Him their fraudulent purpose, they address Him with gentle words, being like savage beasts wrapped in lambs' clothing. Such were they whom the prophet David also rebuked, saying, "Their words are smoother than oil: and yet are they the points of spears." And again, "Their tongue pierces like the point of a spear: the words of their mouth are deceitful: he speaks peaceably to his neighbour: and there is enmity in his soul."

Толкование на группу стихов: Лк: undefined: 21-22

Что же они говорят? Учитель! Мы знаем, что Ты правильно говоришь и учишь и не смотришь на лицо, но истинно пути Божию учишь. Позволительно ли нам давать подать кесарю или нет ?

(Лк 20:21). О, сколь отвратительное вероломство! Ведь хотя Бог всех желал, чтобы Израиль был свободен от человеческого владычества, но так как они попрали закон Божий и полностью пренебрегли той заповедью, что дана была им, обратились к тому, что им самим было угодно, они оказались под рукой тех, которые правили в то время. Они и дань наложили на них, подати и ярмо непривычного рабства. Ведь и пророк Иеремия оплакивал Иерусалим, которому довелось испытать это, и говорил: Как одиноко сидит многолюдный город, начальствовавший в странах сделался данником (Плач 1:1, LXX). Итак, они, говорит евангелист, стремились предать Его начальству и власти правителя (Лк 20:20), ведь они ожидали, что непременно и всячески услышат, как Он скажет, что не позволительно давать подать кесарю (Лк 20:22).


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 135\

Толкование на группу стихов: Лк: undefined: 22-22

But what do they say? " Teacher, we know that You speak and teach rightly, nor do You discriminate in favour of important persons, but teach the way of God in truth: Is it lawful for us to give tribute to Caesar, or not?" O what polluted knavery! For the God of all willed indeed for Israel to be exempt from human dominion: but because they trampled under foot the divine laws, and despising utterly the commandment given to them, betook themselves to their own devices, they had fallen under the hand of those who at that time held dominion over them: who also imposed upon them tribute, and tax, and the yoke of an unwonted slavery. For the prophet Jeremiah also lamented over Jerusalem as though she had already suffered this fate, saying, "How has the populous city sat solitary! She that was chief of the countries has become tributary!" Their object therefore, it says, was to deliver "Him to the authority of the governor:" for they expected that certainly and without doubt they would hear Him say, that it was not lawful to give tribute to Caesar.

Толкование на группу стихов: Лк: undefined: 23-25

How therefore did Christ overcome their craftiness? "Show Me, He says, a denarius." And when it was shown Him, again He asks, "Whose is the image upon it and superscription? And they said, Caesar's." And what does Christ reply thereto? "Give to Caesar the things which are Caesar's, and to God the things which are God's." For those whose office it is to govern impose a tribute of money upon their subjects: but God requires of us of things corruptible and transitory even nothing, but rather willing obedience and submission; faith and love; and the sweet savour of good works. These things the Israelites ought to have offered to God: but they were careless and contemptuous, and too ready to betake themselves to every thing that was base.

Толкование на группу стихов: Лк: undefined: 23-23

Лицемерие противников

Они уже задумывали и приправляли горечью те ложные наветы, которые возвели на Него перед Пилатом. Они поставили мужей, придававших себе мнимую благожелательность, как какую-то показную личину. Хотя они были лукавы по нраву сердца, полного неправды и лживых речей, они создавали видимость того, что были людьми набожными и праведными.

Ведь они полагали, что могут ввести в заблуждение Того, Кто знает сокровенное, поскольку иное было у них в уме и на сердце, речи же они износили, не похожие на те коварные замыслы, что имели.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 135

Толкование на группу стихов: Лк: undefined: 24-25

Так как же Христос победил их коварный замысел? Покажите Мне, — говорит Он, — динарий (Лк 20:24). Когда же его показали, Он снова спрашивает: Чьё на нём изображение и надпись ? Они отвечали: кесаревы (Лк 20:24).

И что на это Христос? Отдавайте кесарево кесарю, а Божие Богу (Лк 20:25). Ведь если денежную дань накладывали на тех, что были в подчинении те, которые обрели власть над ними, то Бог не ищет от нас ничего тленного и временного, но скорее благой покорности и послушания, веры и любви и благоухания добрых дел.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 135

Толкование на группу стихов: Лк: undefined: 26-26

"They wondered therefore at His answer," and that "before all the people," that is, before many witnesses. And yet, as though they had forgotten these things, when they led Jesus to Pilate, they brought this very accusation against Him: for they said, "We found this man perverting the people, and forbidding to give tribute to Caesar." You wonder at His answer; you were unable to deceive Him; you went away ashamed: and how then made you your own wickedness the point of an accusation against Him? What therefore does the Saviour say of them by the voice of the Psalmist? "That without cause have they hid for Me the destruction of their snare: without reason have they reproached My soul. Let a snare come upon them which they know not: and let the net which they hid for Me catch themselves, and let them fall into their own snare." For so verily they did fall; for because they delivered Jesus to Pilate, they were themselves given over to destruction, and the Roman host consumed them with fire and sword, and burnt up all their land, and even the glorious temple that was among them.  Such were the wages of their wicked behaviour against Christ: but let us, carefully avoiding these sins, and honouring by faith the Word of God, Who for our sakes and in our stead became man, be diligent in crowning Him with unceasing praises: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever. Amen

Толкование на группу стихов: Лк: undefined: 27-27

IGNORANCE is constantly, so to speak, accompanied by rashness, and leads men on to attach great importance to their wretched fancies; and thus those who are the victims of this malady entertain a great idea of themselves, and imagine themselves possessed of such knowledge as no man can gainsay. For they forget, as it seems, Solomon, who says, "Be not wise in your own eyes," that is, according to your own single judgment: and again, that "wisdom not put to the proof goes astray." For we do not necessarily possess true opinions upon every individual doctrine that we hold, but often perhaps abandoning the right path, we err, and fall into that which is not fitting. But I think it right, that exercising an impartial and unprejudiced judgment, and not rendered rash by passion, we should love the truth, and eagerly pursue it. But the foolish Sadducees had no great regard for such considerations. They were a sect of the Jews, and what was the nature of the opinion which they entertained concerning the resurrection of the dead, Luke has explained to us in the Acts of the Apostles, thus writing, "For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess all."

Толкование на группу стихов: Лк: undefined: 28-33

They draw near therefore to Christ our common Saviour, Who is the Life and Resurrection, and endeavour to disprove the resurrection: and being men contemptuous and unbelieving, they invent a story replete with ignorance, and by a string of frigid suppositions wickedly endeavour violently to shake into nothingness the hope of the whole world. For we affirm, that the hope of the whole world is the resurrection from the dead, of whom Christ was the first-born and first-fruits: and therefore the wise Paul also, making our resurrection to depend upon His, says, "If the dead rise not, neither did Christ rise:" and again adds thereto, as if urging the converse thought to its conclusion, "But if Christ rose from the dead, how say some among you that there is no resurrection from the dead?" And those who said this were the Sadducees, of whom we are now speaking. But let us examine, if you will, this senseless fiction of their framing. They say then that there were seven brethren, who successively became the husbands of one wife, according to the requirements of the law of Moses; and she died without children: at the resurrection therefore whose wife will she be? The enquiry however was but a senseless one, nor did the question at all accord with the inspired Scriptures: and the answer of our Saviour amply suffices to prove the folly of their narrative, and make us reject both their fiction, and the idea upon which it was founded. Still I think it right to convict them plainly of foolishly resisting the inspired Scriptures, and to show that they completely mistook the sense of what the sacred writings teach. For come and let us see what the company of the holy prophets has spoken to us upon this point, and what are the declarations which the Lord of hosts has made by their means. He said therefore of those that sleep, "I will deliver them from the hand of the grave; I will redeem them from death: Where is your condemnation, O death? O grave, where is your sting?" Now what is meant by the condemnation of death, and by its sting also, the blessed Paul has taught us, saying, "But the sting of death is sin: and the strength of sin is the law." For he compares death to a scorpion, the sting of which is sin: for by its poison it slays the soul. And the law, he says, was the strength of sin: for so he himself again elsewhere protests, saying, "I had not known sin but by the law:" "for where there is no law, there is no transgression of the law." For this reason Christ has removed those who believe in Him from the jurisdiction of the law that condemns: and has also abolished the sting of death, even sin: and sin being taken away, death, as a necessary consequence, departed with it; for it was from it, and because of it, that death came into the world. As God therefore gives the promise, "I will deliver them from the hand of the grave, and from death I will redeem them;" so the blessed prophets also accord with the decrees from on high: for they speak to us, "not of their own heart, nor of the will of man, but from the mouth of God," as it is written; inasmuch as it is the Holy Spirit which speaking within them declares upon every matter, what is the sentence of God, and His almighty and unalterable will. The prophet Isaiah therefore has said to us, "Your dead men shall arise: and those in the graves shall be raised; and they who are in the earth shall rejoice: for the dew from You is healing to them." And by the dew I imagine he means the life-giving power of the Holy Spirit, and that influence which abolishes death, as being that of God and of life. And the blessed David also somewhere in the Psalms says of all those upon earth, "You take away their spirit, and they die, and return to their dust: You send Your Spirit, and they are created, and You renew the face of the earth." Do you hear that the working and life-giving grace of the Holy Spirit will renew the face of the earth? And by its face is meant its beauty; and the beauty of human nature is justly understood to be incorruption. "For it is sown, it says, in corruption, it is raised in incorruption; it is sown in weakness, it is raised in power; it is sown in dishonour, it is raised in glory." For the prophet Isaiah again assures us that death which entered in because of sin does not retain its power over the dwellers upon earth for ever, but is abolished by the resurrection from the dead of Christ, Who renews the universe, and refashions it to that which it was at the beginning----" for God created all things for incorruption," as it is written; for he says, "He has swallowed up death, having waxed mighty: and God shall again take away all weeping from every countenance; He shall remove the reproach of the people from the whole earth." Now sin is what he calls the reproach of the people, and when this has been taken away, death also is extinguished with it, and corruption departs from the midst: and by having brought it to an end, He removes every one's weeping; and lamentation also is put to silence; for henceforth there is no more cause for men to weep and lament.

Толкование на группу стихов: Лк: undefined: 34-34

And thus much for our own argument in refutation of the infidelity of the Jews: but let us see also what Christ said to them: "The children indeed of this world," He says, those, that is, who lead worldly carnal lives, full of fleshly lust, for the procreation of children "marry and are married:

Толкование на группу стихов: Лк: undefined: 34-36

Дети Божьи

Но посмотрим же, что именно сказал им Христос: сыны века сего (Лк 20:34), говорит Он, то есть живущие жизнью мирской, телесной и полной любви к плоти, ради рождения детей женятся и выходят замуж. Те же, которые довели до конца жизнь славную и исполненную благих дел, а затем и удостоившиеся достигнуть (Лк 20:35) почётного и чудного воскресения, непременно будут выше жизни в этом мире. Ведь они будут жить так, как подобает святым и уже очутившимся близ Бога. Ибо они равны ангелам и суть сыны Божии (Лк 20:36). Поэтому ввиду того, что устранена всякая плотская любовь и телесная сладость и у них нет для этого никакого места, они уподобляются ангелам, исполняя служение духовное, а не вещественное, подобающее святым, а вместе с этим они удостаиваются равной с ангелами славы.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 136.

Толкование на группу стихов: Лк: undefined: 35-35

... but those who have maintained an honourable and elect life, full of all excellence, and have therefore been accounted worthy of attaining to a glorious and marvellous resurrection, will be necessarily raised far above the life which men lead in this world...

Толкование на группу стихов: Лк: undefined: 36-36

...for they will live as becomes saints, who already have been brought near to God. "For they are equal with the angels, and are the children of God." As therefore all fleshly lust is taken away, and no place whatsoever is left in them for bodily pleasure, they resemble the holy angels, fulfilling a spiritual and not a material service, such as becomes holy spirits; and are at the same time counted worthy of a glory such as that which the angels enjoy. 

Толкование на группу стихов: Лк: undefined: 37-38

But the Saviour also demonstrated the great ignorance of the Sadducees, by bringing forward their own hierophant Moses, as well and clearly acquainted with the resurrection of the dead. For he has set before us God, He says, as saying in the bush, "I am the God of Abraham, and the God of Isaac, and the God of Jacob." But of whom is He God, if, according to their argument, these have ceased to live? for He is the God of the living: and therefore certainly and altogether they will rise, when His almighty right hand brings them thereunto; and not them only, but also all who are upon the earth. And for men not to believe that this will happen, is worthy perhaps of the ignorance of the Sadducees; but altogether unworthy of those who love Christ. For we believe in Him who says, "I am the Resurrection and the Life." For He will raise the dead, "suddenly, in the twinkling of an eye, at the last trump. For it shall resound, and the dead in Christ shall rise incorruptible, and we shall be changed." For Christ, our common Saviour, shall transfer us to incorruption, and to glory, and to a life incorruptible: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for over and ever. Amen.

Толкование на группу стихов: Лк: undefined: 37-38

А что велико было их невежество, Спаситель показывает саддукеям, представляя им священнотолкова- теля Моисея, вполне ясно знавшего о воскресении мёртвых, ведь тот, говорит Он, в купине ввёл говорящим Бога: Я Бог Авраама, и Бог Исаака, и Бог Иакова (Исх 3:6). Чьим же является Бог, если они, согласно саддукеям, не будут живы? Но Он — Бог живых. Поэтому непременно и всячески они воскреснут, так как всесильная десница возведёт к этому, притом не только их одних, но и всех, которые от земли. Но если неверие в то, что это произойдёт, прилично, быть может, невежеству саддукеев, то тем, кто любит Христа, отнюдь нет. Ведь мы веруем Тому, Кто говорит: Я есмь воскресение и жизнь (Ин 11:25). Ибо Он воскресит мёртвых вдруг, во мгновение ока, при последней трубе; ибо вострубит, и мертвые во Христе воскреснут нетленными, а мы изменимся (1 Кор 15:52), когда приведёт нас к нетлению, и к славе, и к нетленной жизни Спаситель всех нас Христос.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 136.

Толкование на группу стихов: Лк: undefined: 41-44

THOSE who love instruction and are fond of hearing receive with joy the profitable word of God, and store it up in the treasure-house of their heart as the seed of life. And what is. the result of their so doing? The divine light rises upon them, and they gain a correct and unerring knowledge of the sacred doctrines. And this quickens them to life, as the Son Himself teaches us, where He says to God the Father in heaven, "And this is life eternal, to know You the only true God, and Jesus Christ Whom You have sent." See therefore, I say, see Him Who is the Giver to us of all wisdom and understanding, even Christ, endeavouring to implant this great and invaluable blessing in those first of all who were the chiefs of the Jews, the scribes, I mean, and Pharisees. For it was right, as they were the pastors and teachers and governors of the people, that His mystery should not he hidden from them: even that which the law of Moses had proclaimed of old, delineating it by type and shadow in manifold ways; and which the great and glorious company also of the holy prophets had preached. For it is for this reason that Christ is called "the accomplishment of the law and the prophets." The Saviour therefore asked them, saying, "How say they of Christ that He is David's Son? For David himself says in the book of Psalms, The Lord said to my Lord, Sit You on My right hand, until I place Your enemies as a footstool under Your feet. David therefore calls Him Lord: and how is He his son?" The beginning of understanding is faith: "for if, He says, you will not believe, neither can you understand:" but the examination also of important truths tends to salvation. Confessedly then Emanuel is both the Son and the Lord of David: but if any one would learn in what manner he is to understand this, he must certainly betake himself to the exact and blameless examination of His mystery, which was "kept in silence indeed from the foundation of the world, but has been revealed in the latter ages of the world." The Pharisees however gave no answer to Christ's question: and this they did in malice, or rather against their own selves, lest being pricked by the enquiry, the word of salvation should shine forth in them. For they did not wish to know the truth, but sinfully seizing for themselves the Lord's inheritance, they denied the heir, or rather wickedly slew Him. For from love of rule, and greed of lucre, and for their base gains, they rejected the faith. For once indeed they even stoned Him with stones, and when asked the reason of their violence, they foolishly said, "For a good work we stone You not, but for blasphemy: because that You being a man make Yourself God." And on another occasion they called Him a Samaritan, a drunkard, and a winebibber, and the carpenter's son, meaning that He was an ignoble person, and born of ignoble parents. Nor verily canst you wonder at this, when they ventured even to accuse His birth in the flesh of the holy virgin, saying, darkly and bitterly, "We are not born of harlotry." To remove therefore from them the habit of thinking and speaking of Him in a derogatory and contemptuous manner, He asked them, saying, "How say they that Christ is David's Son?" But they, as I have already remarked, were silent from malicious motives, and thereby condemned themselves as unworthy of eternal life, and of the knowledge of the truth. And we too will put to the Pharisee of later days a similar question: Let them, who deny that He Who was born of the holy virgin is very Son of God the Father, and Himself also God, and divide the one Christ into two sons; let them, I say, explain to us, in what manner David's son is his Lord, and that not so much with regard to human lordship as divine. For to sit at all at the right hand of the Father is the assurance and pledge of supreme glory. For those who share the same throne are equal also in dignity: and those who are crowned with equal honours are understood of course to be equal in nature. But to sit by God can signify nothing else than sovereign authority, and the throne declares to us that He possesses empire over every thing, and supremacy by right of His substance. How therefore is the Son of David David's Lord, and seated also at the right hand of God the Father, and on the throne of Deity? Or is it not altogether according to the unerring word of the mystery, that the Word being God, and sprung from the very substance of God the Father, and being in His likeness and on an equality with Him, became flesh, that is, man, perfectly, and yet without departing from the incomparable excellence of the divine dignities, continuing rather in that estate in which He had ever been, andstill being God, though He had become flesh and in form like to us. He is David's Lord therefore according to that which belongs to His divine glory and nature and sovereignty: but his son according to the flesh. It was the duty therefore, the duty, I say, of the chiefs of the Jews, as they prided themselves so much upon their knowledge of the divine laws, not to let the words of the holy prophets escape their notice. For the blessed Isaiah says, "Behold, a virgin shall conceive and bear a Son: and they shall call His name Emmanuel, which being interpreted is, God with us." But the Word was with us as God, when He took our likeness, and despised not the low estate of human kind, in order that He might save all beneath the heaven. And it is written again, "And you Bethlehem, the house of Ephrata, are small to be among the thousands of Judah: out of you shall He come forth for Me Who shall be the Head of Israel." For Bethlehem was indeed small, and in comparison with the general populousness of the Jews, its inhabitants were very few; yet from it came forth Christ, as having been born in it of the holy virgin: not as one subject to the shadows of the law, but rather as ruler both over the law and the prophets. We therefore follow neither the ignorance nor the newness of the foolish talking of men, lest with them we fall into a reprobate mind: but join ourselves rather to the pure teachings of the holy apostles and evangelists, who every where show that Christ the Saviour of all is at once both the Son and the Lord of David, in the manner we have already described. "There is therefore one Lord, one faith, one baptism:" one Lord has purchased us, "not with corruptible things, with silver or with gold, but with His own blood rather," as it is written, in order that we may serve Him, and by and with Him the Father. For in Him and by Him we have an access (to the Father). But, as I said, the rulers of the Jews had no regard whatsoever for the truth: and if any one would learn the reason of their obdurate dislike of instruction, he shall hear it from me. It was their determination not to depart from their inbred love of praise, nor to abandon their accursed lust of lucre. For the Saviour Himself once rebuked them, saying; "How can you believe, who receive glory one of another, and wish not for the glory that comes from the one God?" For it was their duty to desire the glory which comes from God, rather than that of men, which is but for a time, and like a dream vanishes away.

Толкование на группу стихов: Лк: undefined: 41-44

Двойное происхождение

Спаситель спрашивал их: Как говорят, что Христос есть Сын Давидов! Ибо сам Давид говорит в книге псалмов: Сказал Господь Господу моему: сядь одесную Меня, доколе положу врагов Твоих в подножие ног Твоих. Итак, Давид Господом называет Его, и как же Он Сын ему ? (Лк 20:41-44), Начало разумения — вера, ибо если вы не поверите, сказано, то и не уразумеете (Ис 7:9, LXX), но спасительным является исследование того, что необходимо. Ведь является общепризнанным, что Емману- ил — и Сын Бога, и Господь Давида.

А если кто пожелает узнать, каким именно образом подобает это мыслить, то он непременно направится к точному и безукоризненному созерцанию таинства; оно было покрыто молчанием от сложения мира, но было явлено в последние времена века (ср. Рим 14:24-25).


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 137.

***

Мы такой вопрос предложим новым фарисеям. Пусть объяснят нам те, которые говорят, что не является ни истинным Сыном Бога и Отца, ни Богом Тот, Кто родился от Святой Девы, но разделяют одного Христа на двух сынов, каким образом Сын Давида — его Господь, и вернее, что не по человеческому господству, а по Божественному? Ведь вообще Его сидение одесную Отца обеспечивает Ему вышнюю славу и свидетельствует о ней, поскольку занятие одного престола, равенство чести и то, что Они увенчаны равной славой, непременно понимается в смысле природного тождества. Сидение же близ Бога означает не что иное, как царское достоинство, а престол — это указание на власть над всем и на верховенство по сущности. Итак, каким образом Сын Давида является Его Господом, сидит же и одесную Отца, и у Него есть престол Божества? Или всё же, согласно непогрешимому учению о таинстве, это потому, что Слово, будучи Богом, просияв из сущности Бога и Отца и пребывая в Его образе и равенстве с Ним, стало плотью, то есть совершенным человеком. При этом Оно не выступило из несравнимой красы божественных достоинств, но, скорее, осталось в том, чем было всегда, и является Богом, хотя и стало плотью в подобии с нами. Поэтому Он — Господь Давида по тому, что приличествует Божественной природе, славе и власти, а его Сын — по плоти.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 137

***

Молчание фарисеев

Итак, фарисеи оставались в молчании на вопрос Христа, а действовали они так по упрямству нрава, скорее, даже против самих себя, чтобы при выяснении этого вопроса не просияло в них спасительное слово. Ведь они не хотели знать истины, но вероломно относя себе самим Господнее наследие, отрекались от Наследника, а вернее, преступно убили Его. Ведь из-за любоначалия и любостяжания и ради постыдной выгоды они отвергали веру. <...>

Поэтому, чтобы отвести их от привычки мыслить и говорить о Нём низменные и презренные вещи, Он спрашивал их, говоря: Как говорят, что Христос есть Сын Давидов? (Лк 20:41). Но как я уже сказал, они по своему злонравию молчали, тем самым осуждая себя как недостойных ни вечной жизни, ни того, чтобы познать истину.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 137

Толкование на группу стихов: Лк: undefined: 45-45

Usefully therefore, that He may keep the company of the holy disciples free from faults so disgraceful, He testifies, saying...

Толкование на группу стихов: Лк: undefined: 45-47

Итак, чтобы лик святых учеников был вне этих подлинно постыдных обвинений, Он с пользой увещает их, говоря: Остерегайтесь книжников и фарисеев (Лк 20:46), то есть не допустите того, чтобы вас уловило равное зло и не становитесь сообщниками их вражды к Богу. Ведь какой у них обычай?

Ступать по торжищам, хорошо одевшись и навлекая на себя глубокую важность, искать похвалы от тех, кто на них смотрит. И хотя они были злы и сердце у них полно было лукавства, но они наводили на себя мнимую набожность. А при том, что серьёзность их поведения не была истинной, они с усердием удлиняли речи в молитвах. Они, конечно же, полагали, что если не тратить много слов, то и Бог не узнает об их прошениях. Но Спаситель всех не позволял Своим читателям доходить до такого стыда, говоря: А молясь, не говорите лишнего, как язычники, ибо они думают, что в многословии своём будут услышаны (Мф 6:7). А дабы те были смиренными и не любили похвал, Он заповедал, чтобы ни одного слова они не произносили по любви к суетной славе, но чтобы вернее искали почести свыше и от Бога.

В таковых Он вкладывал познание Своего таинства; таковых Он показывал наставниками в таинствах для других людей, поскольку у них для этих последних было точное и безукоризненное познание священных догматов. Им Он дал знать, каким образом Сын Давида является его Господом, чтобы и мы вместе с ними оказались в одном ряду, поскольку божественным светом озарил нас Бог и Отец во Христе.


Источник

Кирилл Александрийский, Комментарии на Евангелие от Луки 137

Толкование на группу стихов: Лк: undefined: 46-46

"Beware of the Scribes and Pharisees;" that is, expose not yourselves to be the prey of their vices, nor be you partakers of their disregard of God. For what was their custom? To walk in the streets beautifully attired, dragging with them a pompous dignity, to catch thereby the praises of those who saw them.

Толкование на группу стихов: Лк: undefined: 47-47

And while they were wicked, and their heart full of all improbity, they falsely assumed to themselves the reputation of piety: and with a gravity of manners not founded on reality, they diligently lengthened out their speaking in their prayers, supposing perchance that unless they expended many words, God would not know what their requests were. But the Saviour of all did not permit His worshippers to act so shamefully, saying, "When you pray, babble not as the heathen do: for they think that they shall be heard for their much speaking:" but He commanded them to be humble, and not lovers of boasting, nor to pay any regard to the desire of vain glory, but rather to seek the honour that comes from above, from God. In such He deposits the knowledge of His mystery: such He appoints instructors of others, as possessing an exact and blameless knowledge of the sacred doctrines: such He makes to know how David's Son is also David's Lord: with whom we also will range ourselves, God the Father illuminating us with divine light in Christ: by Whom and with Whom, to God the Father, be praise and dominion, with the Holy Spirit, for ever and ever, Amen. 
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