Книга пророка Иеремии, Глава 21, стих 8. Толкования стиха

Есть два пути: один — жизни и один — смерти, но между обоими путями большое различие. Путь жизни таков: во-первых, ты должен любить Бога, создавшего тебя, во-вторых, — ближнего своего, как себя самого, и всего того, чего не хочешь, чтобы было с тобою, и ты не делай другому.

Путь же смерти таков. Прежде всего он лукав и исполнен проклятия. (На пути этом) убийства, прелюбодеяния, похоти, блуд, кражи, идолослужение, волшебства, отравления, хищничества, лжесвидетельства, лицемерия, двоедушие, коварство, высокомерие, злоба, самоуправство, алчность, сквернословие, зависть, дерзость, надменность, тщеславие. (На этом пути) гонители добра, ненавистники истины, любители лжи, не признающие воздаяния за праведность, не привязывающиеся к добру, ни к праведному суду, внимательные не к добру, а к злу, от которых далеки кротость и терпение, любящие суету, гоняющиеся за мздовоздаянием, не милующие бедного, не труждающиеся за утружденного, не признающие Создателя своего, убийцы детей, губители Божия создания, отвращающиеся от нуждающегося, обременяющиеся угнетенного, заступники богатых, беззаконные судьи бедных, грешники во всем. Удаляйтесь, дети, от всех таковых.

LIFE AND DEATH. DIDACHE: There are two ways, one of life and one of death; but there exists a great difference between the two ways. The way of life, then, is this: First, you shall love God, who made you; second, love your neighbor as yourself. Anything that you would not want to happen to you, you also should not do to another. And of these sayings, the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what good is it if you love those who love you? Do not also the Gentiles do the same? Rather, love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone strikes you on your right cheek, turn to him the other also, and you shall be perfect. If someone insists on you going one mile, go with him two. If someone takes away your cloak, give him your coat as well. If someone takes something from you, do not ask for it back, for indeed you are not able to do so. Give to everyone who asks you, and do not ask for it back, because the Father wills that the blessings we have received should be given to everyone. Happy is the one who gives according to the commandment; for that person is guiltless. Woe to the one who receives. For if one having need receives, he is guiltless; but one who receives even when he does not need it will pay the penalty because he received and because of what he received. He will be taken into confinement and examined concerning the things that he has done, and he shall not escape from there until he pays back the last farthing. It has also been said concerning this, Let your alms sweat in your hands until you know to whom you should give. . . .

And the way of death is this: First of all it is evil and full of cursings, murders, adulteries, lusts, fornications, thefts, idolatries, magic arts, witchcrafts, rapines, false witnessings, hypocrisies, double-mindedness, deceit, pride, depravity, self-will, greediness, filthy talking, jealousy, overconfidence, loftiness, boastfulness; persecutors of the good, hating truth, loving a lie, not experiencing any reward for righteousness, not cleaving to good or to righteous judgment, not looking out for what is good but for what is evil; from whom meekness and endurance are far, loving vanities, pursuing vengeance, not pitying a poor person, not working for the afflicted or knowing God who made them, murderers of children, destroyers of the handiwork of God, turning away from the person that is in want, afflicting the one who is distressed, advocates of the rich, lawless judges of the poor, utter sinners. Be delivered, children, from all these.

See that no one causes you to err from this way of teaching, since apart from God it teaches you. For if you are able to bear the whole yoke of the Lord, you will be perfect. But if you are not able, do what you can. And concerning food, bear what you are able, but be vigilant in rejecting what is sacrificed to idols, for it has been used in the service of dead gods. DIDACHE 1.1, 5.1–6.3.

И народу сему скажи: так говорит Господь: вот Я даю пред вами путь жизни и путь смерти. Кто будет обитать в городе сем, тот умрет от меча, голода и моровой язвы. Кто же выйдет и перебежит к Халдеям, которые осаждают вас, тот будет жить, и душа его будет ему как-бы добычею. Ибо Я положил лице Мое на город сей на зло, а не на добро, говорит Господь. В руку царя Вавилонского он будет предан, и тот сожжет его огнем. Царским послам, пришедшим просить пророка, чтобы он вопросил о них Господа, он ответил то, что высказано выше, что они и должны были донести царю Седекии. Теперь просит послов передать народу совет перебежать, вопреки царской воле, к Халдеям, что, без сомнения соединено было с опасностью для пророка, почему он и желает себе смерти и говорит: проклят день, в который я родился (Иер. 20:14), и: для чего вышел я из утробы, чтобы видеть труд и скорбь (Иер. 20:18)? Он так советует не потому, чтобы легко было еще не плененным посоветовать добровольно отдаться в плен, подобно тому, как если бы имеющим потерпеть кораблекрушение было приказано пред крушением и разрушением корабля ухватиться за весла и доски и броситься в волны, но потому, что сноснее им и взятым в плен все таки остаться живыми, чем быть истребленными мечем, голодом и моровою язвою. Есть такие, которые это место в переносном смысле объясняют таким образом, что лучше предаться светским наукам, и особенно философии, нежели оставаться в такой церкви, в которой голод слова Божия (Ам. 8:11), и в которой весь народ умирает от меча еретиков, скудости учения и еретической заразы.

A PRAYER FOR PEACE. CLEMENT OF ROME: Through your works you have revealed the everlasting structure of the world. You, Lord, created the earth. You are faithful throughout all generations, righteous in your judgments, marvelous in strength and majesty, wise in creating and prudent in establishing what exists. You are good in all that is observed and faithful to those who trust in you. You are merciful and compassionate. You forgive us our sins and our injustices, our transgressions and our shortcomings. Do not take into account every sin of your servants and slave girls, but cleanse us with the cleansing of your truth and “direct our steps to walk in holiness and righteousness and purity of heart,” and “to do what is good and pleasing in your sight” and in the sight of our rulers. Yes, Lord, “let your face shine on us” in peace “for our good,” that we may be sheltered “by your mighty hand” and delivered from every sin “by your uplifted arm”; deliver us as well from those who hate us unjustly. Give harmony and peace to us and to all who dwell on the earth, just as you did to our ancestors when they reverently “called on you in faith and truth,” that we may be saved, while we render obedience to your almighty and most excellent name, and to our rulers and governors on earth. 1 CLEMENT 60.1-4.

THE DEVIL IS RESPONSIBLE FOR THE FALL. METHODIUS: It was not God’s law that became the cause of my being brought into subjection to corruption, but the devil, that he might be made manifest. He wrought evil through that which is good. The inventor of evil became and was proved to be the greatest of all sinners. “For we know that the law is spiritual.” So the law cannot injure anyone in any way. Spiritual things are far removed from irrational lust and sin. “But I am carnal, sold under sin.” This means, “I am carnal and placed between good and evil as a voluntary agent, so that I have it in my power to choose what I wish.” For “behold, I set before you life and death.” This means, “Death would result from disobedience of the spiritual law, that is, of the commandment, and from obedience to the carnal law, that is, the counsel of the serpent.” By such a choice I am sold to the devil, fallen under sin. Hence evil, as though besieging me, clings to me and dwells in me. Justice gives me up to be sold to the evil one, as a result of having violated the law. ON THE RESURRECTION 3.2.1.