Книга Премудрости Соломона, Глава 1, стих 6. Толкования стиха

THE SPIRIT DISCERNS THE THOUGHTS OF THE HEART. AUGUSTINE: Often, in fact, when the Scriptures speak about the mouth, they refer to the intimate recesses of the heart, where one approves and determines what will eventually be spoken with the mouth, when one speaks the truth. It follows, then, that anyone who approves a lie is in his heart a liar. A person might not lie in his heart, however, if in saying something that is not in his heart, he does so knowing that what he does is evil, but he does so to avoid a greater evil—at the same time disapproving of both evils. Those who hold this principle say that Scripture, as well, must be understood in this sense when it says, “He who pronounces the truth in his heart.” With the heart, in fact, one must always speak the truth—but not always with the lips; for example, if someone is forced, so as to avoid a greater evil, to say with his voice something contrary to what is in his mind.

. . . A response in fact cannot be known when it remains hidden from others, who cannot listen to the voice of the heart unless the voice of the body makes it heard. But that voice of the heart does reach the ears of the Spirit of the Lord who, as Scripture says in the text cited, fills the whole earth. In that same portion of Scripture it also speaks about lips, the voice and language; but saying that these are known to the Lord means nothing other than what refers to the heart. Thus, when it is said that a sound “reaches our ears,” it means that it is no longer hidden even from human beings. ON LYING 16.31.

THE SPIRIT FILLS THE WORLD. AUGUSTINE: The words “the Spirit hovered over the waters” do not require us, as some claim, to understand that spirit by which this corporal mass of the universe is animated, allowing bodily creatures to generate and preserve themselves, each according to their species. In fact, such a being would also be a creature. Also, regarding the text, “The Spirit of the Lord fills the universe,” there are those who understand by this that spirit which, as an invisible creature, encompasses and vivifies the entire visible creation with a universal breath. But even here I do not see what would prevent one from understanding the Holy Spirit, when God says in a prophet, “I fill the heavens and the earth.” God in fact does not fill heaven and earth without his Holy Spirit. What is strange, then, if it was said of his Holy Spirit, “he filled the universe”? Indeed, he fills in one way when he sanctifies, as was said of Stephen, “He was filled with the Holy Spirit,” and of many others. In another way he fills with sanctifying grace, as happens with some saints, and in yet another way he fills everything with his manifest and ordering presence. In conclusion, I do not know whether it can be proven with certainty from Scripture that, when speaking of the Spirit of God or of the Spirit of the Lord without any further qualification, it refers to something other than the Holy Spirit. ON VARIOUS QUESTIONS TO SIMPLICIANUS 2.1.5.

Будучи всеведущим и вездесущим, Он накажет всякое зло, ропот и ложь (6 —11). Писатель советует не желать себе смерти, так как это противно цели, с которою Бог все сотворил (12—14). Если же нечестивые и делами и мыслями своими доказывают, что они ищут смерти, то они достойны такой участи (15—16), потому что они смотрят на жизнь, как на случайное, кратковременное явление, имеющее целию только наслаждение (2, 1—9).