Книга Премудрости Соломона, Глава 7, стих 27. Толкования стиха

Таким образом, желание Вечного Слова всегда незыблемо, потому что сразу содержит всё, наша же воля по той причине нестабильна, что не содержит сразу всё, потому что мы желаем то одно, то другое. Таким образом, всё, что было сотворено, так содержалось в Том Слове и само восприятие человека было предвидено Им таким же образом; если художник захочет расписать весь дом и задумает или узнает, где он будет должен также изобразить себя, он всё уже имеет и в искусстве, и в приготовлении, и в желании, хотя разворачивает всё в своё определённое время. Так всякое творение и Сам Человек, Который намеревался нести Ипостась всё Той же Премудрости, мистически неизъяснимым восприятием, в Самой Премудрости Он находился всегда, словно в вечном искусстве Бога, хотя (Он) всё творит в своё время, которое совершает от начала вплоть до конца незыблемо, и располагает всё прекрасно, и обновляет всё, оставаясь в Себе (ср. Прем. 7:27; Прем. 8:1).

ALL BEING AND EXISTENCE COME FROM GOD. AUGUSTINE: Observing, then, all the other things put beneath you, I discovered that they neither wholly exist, nor do they wholly not exist. They exist, since they are from you, but they also do not exist because they are not what you are. For only what exists immutably, truly exists. It is good for me to be in union with God then, since, if I do not remain in him, neither can I remain in myself. He, by contrast, “remaining stable in himself, renews all things.” “You are my Lord, because you have no need of my goodness.” CONFESSIONS 7.11.17.

THE SON IS EQUAL TO THE FATHER. AUGUSTINE: You believe in God, the Father almighty, invisible, immortal, king of the ages, creator of all things visible and invisible, and so on according to what is said of him, either by right reason or by the authority of sacred Scripture. From this greatness of the Father, then, you must not exclude the Son. Because these are things that are not said exclusively of the Father, as though he were unrelated to the one who said, “I and the Father are one,” and of whom the apostle said, “Who, being divine in nature, did not consider robbery his equality with God.” Robbery is the usurping of something that belongs to another, but this equality is his by nature. Consequently, how is the Son not almighty, through whom all things were made, who is also the power and the wisdom of God, that wisdom about which it is written, “Being one, she can do all things”? That nature is therefore also invisible, by the very fact that he is equal to the Father. SERMON 212.1.

THE SPIRITUAL LIGHT CREATED BY GOD. AUGUSTINE: If spiritual light was created when God said, “Let there be light,” you must not think that this was the true light, coeternal with the Father, through whom all things were created and who enlightens every person. Rather, it was that light of which Scripture could say, “Among all things, Wisdom was created first.” In fact, when that eternal and immutable Wisdom, which is not created but generated, communicates itself to spiritual and rational creatures—as to holy souls so that, enlightened, they might shine—he constitutes in them, so to speak, a state of enlightened reason that can be understood as the creation of the light when God said, “Let there be light!” If there already existed a spiritual creature called by the name “heavens” in the passage where it is written, “In the beginning God created the heavens and the earth,” these heavens are not the corporeal heavens but the incorporeal. They are superior to any body, not by the ordering of space into levels but because of the exceeding dignity of their nature. ON GENESIS 1.17.32.

THANKS TO THE PROPHETS, WE BELIEVE IN GOD. AUGUSTINE: The world is the greatest of the visible beings. God is the greatest of the invisible beings. But we see that the world exists, and we believe that God exists. No one makes us believe with more certainty that God created the world than God himself. And when did we hear this? Nowhere better than in the holy Scriptures, where his prophet said, “In the beginning God created the heavens and the earth.” Was this prophet perhaps present when God created the heavens and the earth? No. But the Wisdom of God was there, through whom all things were made. Entering holy souls, this Wisdom makes friends of God and prophets, silently making her works known in them. With them the angels of God also speak, who always see the face of the Father, and communicate his will to those to whom it must be communicated. And one of these was this prophet who said and wrote, “In the beginning God created the heavens and the earth.” And this is a text so trustworthy for belief in God that, thanks to the same Spirit of God through whom he knew these revealed things, he also predicted, long ago, the advent of our faith. CITY OF GOD 11.4.1.

WISDOM SPOKE TO ADAM. AUGUSTINE: If Adam had been capable of understanding the word that God communicates to angelic spirits through his own essence, it cannot be doubted that God, without being moved himself through time, would have moved Adam’s spirit in a mysterious and ineffable way. He would have taught him a useful and salutary precept of truth and, by the same Truth, what punishment awaited its transgressor. This is how all the salutary precepts of unchanging Wisdom that are communicated to holy souls at particular moments, at this or that time, should be seen and understood. If, however, Adam was righteous only to the extent that he still needed another holier and wiser creature through whom he would come to know the will and command of God (as we have had need of the prophets, and they of the angels), why should we doubt that God would have spoken to him through such a creature, using a language that Adam could understand? ON GENESIS 8.27.50.

THE SON IS GOD’S WISDOM. AMBROSE: “O the depths of the riches, the wisdom and the knowledge of God! How inscrutable his judgments and unsearchable his ways! In fact, who has ever known the thoughts of the Lord? Or who has been his counselor? Or who has given him something, so as to receive something in return? Since from him, because of him and for him all things are. To him be glory forever.” Of whom does this speak—the Father or the Son? Perhaps of the Father? But the Father is not the Wisdom of God, because the Wisdom of God is the Son. And what can Wisdom not do, of whom it is written, “Though one, she can do all things; though remaining in herself, she renews all things”? Thus we read that Wisdom is not something temporary but permanent. According to Solomon, then, Wisdom is all-powerful and permanent. You will also read that it is good, because it is written, “Against wisdom, wickedness cannot prevail.” ON THE CHRISTIAN FAITH 143-44.

THE TRINITY RENEWS US. VIGILIUS OF THAPSUS: The Father renews, the Son renews, and the Holy Spirit does the same. About the Father, we read in Jeremiah, “Make us return to you, Lord, and we will return. Renew our days as of old.” About the Son, in Solomon, “She reaches mightily from one end to the other and governs all things well.” And also, “Though one, she renews all things.” The Holy Spirit, in the letter to the Romans, “But now we are discharged from the law, dead to that which held us captive, so that we serve not under the old written code but in the new life of the Spirit.” AGAINST VARIMADUS 3.47.

С получением премудрости он стал обладать знанием всего существующаго, того, что составляет предмет усильных и напрасных искании философии (15—21): потому что премудрость, о которой он говорит, и которая одна может сообщит человеку истинную мудрость, божественна. Она обладает всею полнотою (7,3) совершенств, потому что раждается от Бога и есть сияние света присносущнаго и образ блаюстыни ею (22—26 = Евр. 1:3): она всемогуща, славна и вездесуща (27—30; 8, 1).