Книга пророка Варуха, Глава 3, стих 3. Толкования стиха

Стих 2
Стих 4
Евангелие от Марка
Евангелие от Иоанна
Послание ап. Иакова
1-ое послание ап. Петра
2-ое послание ап. Петра
1-ое послание ап. Иоанна
2-ое послание ап. Иоанна
3-ое послание ап. Иоанна
Послание ап. Иуды
К Римлянам послание ап. Павла
1-ое послание к Коринфянам ап. Павла
2-ое послание к Коринфянам ап. Павла
К Галатам послание ап. Павла
К Ефесянам послание ап. Павла
К Филиппийцам послание ап. Павла
К Колоссянам послание ап. Павла
1-ое послание к Фессалоникийцам ап. Павла
2-ое послание к Фессалоникийцам ап. Павла
1-ое послание к Тимофею ап. Павла
2-ое послание к Тимофею ап. Павла
К Титу послание ап. Павла
К Филимону послание ап. Павла
К Евреям послание ап. Павла
Откровение ап. Иоанна Богослова

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Толкование на группу стихов: Вар: 3: 3-3

THE SON ENJOYS THE SAME DIGNITY AS THE FATHER. BASIL THE GREAT: If someone says the Father deserves a higher place and the only-begotten Son deserves to sit in a lower place, he will find himself imagining that all the resulting conditions of the body attach to this creature of his imagination. These are the deliriums of drunken delusion that stretch the limits of insanity. The Lord taught that “he who does not honor the Son does not honor the Father.” Therefore, how can anyone consider himself a follower of true religion if he refuses to worship and glorify with the Father him who in nature, in glory and in dignity is joined with the Father? What can we say? What just defense will we have in the day of the awful universal judgment of all creation? The Lord has clearly announced that he will come “in the glory of his Father.” Stephen saw Jesus standing at the right hand of the Father. Paul testified in the Spirit concerning Christ “that he is at the right hand of God.” The Father says, “Sit at my right hand.” The Holy Spirit attests that he has sat down at “the right hand of the majesty” of God. Shall we attempt to degrade him from his condition of equality to a lower state when he shares the honor and the throne with the Father? The fact that he sits as opposed to standing suggests, I believe, a nature that is fixed and absolutely stable, as Baruch also said when he wanted to exhibit God’s immutability and immobility: “You sit forever while we are forever perishing.” Moreover, the place at the right hand indicates, in my judgment, equality of honor. ON THE HOLY SPIRIT 6.15.

 

Толкование на группу стихов: Вар: 3: 3-3

GOD JUDGES AND IS UNCHANGED. JOHN CHRYSOSTOM: “I saw the Lord seated.” To be seated on a throne is always a symbol of judgment, as David says: “You are seated on a throne, you who administer justice.” And Daniel, “Three thrones were set up, and the tribunal sat down.” By contrast, the prophet says that simply being seated is a symbol of something else. Of what? Stability, durability, proceeding onward, immutability, eternity, infinite life. Thus it is said, “You who are seated forever, and we who perish forever.” You, it is said, who endure: who are, who live and are always thus. The comparison makes it clear that he was not speaking of a seat but “you who are seated forever, and we who perish.” To sit on a throne is to judge. COMMENTARY ON ISAIAH 6.2.

Толкование на группу стихов: Вар: 3: 3-3

Ибо сотворенная природа всегда и во всякое время подвержена тлению, и в этом заключается мера всему сотворенному. Но Премудрость, все произведшая и устроившая, пребывает, то есть неизменно остается в одном и том же состоянии. И опять, пребывание здесь указывает нам на незыблемость и прочность существования и жизни высочайшего Существа, слова же: мы погибающии во век означают, что мы во всякое время подвержены тлению вследствие того, что мы сотворены, потому что не подлежит сомнению, что все, рожденное и перешедшее из небытия в бытие, необходимо подлежит тлению.

Источник

Творенiя святого Кирилла Александрiйского. Часть восьмая. / Перевод П. И. Казанского и И. Н. Корсунского под редакцiею М. Д. Муретова. - М.: Типографiя М. Г. Волчанинова, 1890. - С. 521-531. (Творенiя святых отцев в русском переводе, издаваемые при Московской Духовной Академiи, том 57.)

Толкование на группу стихов: Вар: 3: 3-3

Спрашивала меня любовь ваша, что значит сказанное Варухом Богу: «Ты пребываяй во веки, мы же погибающии во веки» (Вар. 3:3)? Поскольку Бог неизменяем и непреложен всегда, то явно, что приписывается Ему вечное пребывание в Своей непреложности. А мы, как изменяемые, легко всякий миг погибаем, делаясь неоднократно из одних другими и часто от одних помыслов переходя к другим.

Источник

"Письма на разные темы". Толкование некоторых слов Евангелия. 2.32. Пресвитеру и игумену Хрисогону.

Толкование на группу стихов: Вар: 3: 3-3

Мысль этого стиха понятнее выразить можно так: Ты, Господи, живешь вечно. Ужели Ты не дашь нам здесь, в скором времени, увидеть спасения, на которое мы надеялись? Ведь мы — смертны и смерть уже недалеко от нас — мы не имеем божественного свойства вечности и ждать долго не можем…

Толкование на группу стихов: Вар: 3: 3-3

Ты вечен, а мы временны; Ты нескончаем и негиблющ, а наша жизнь измеряет­ся малою мерою. Сие и выразил Пророк сло­вами: «пребываяй во век».

Толкование на группу стихов: Вар: 3: 3-3

THE WORD REMAINS UNCHANGED IN THE INCARNATION. THEODOTUS OF ANCYRA: The Word was God before all time, coeternal with the Father. But he wanted to become man for human beings. It was not through a change in the divine nature but by the miracle and will of God that he accepted birth as the beginning of his humanity. Thus, as a man he was born, but as God the Word, he preserved Mary’s virginity. Not even our own word corrupts the integrity of the mind in the moment it is conceived. It is the same with the Word of God. Being substantial and enhypostatic, when he chose to be born he nonetheless did not corrupt her virginity. What took place is beyond the logic of nature, and it consequently does not in any way descend to nature’s way of reasoning: I am talking about a miracle. This does not proceed according to reason: I am speaking of God who was born, who chose to be born and yet did not thereby start being God at that moment. Although being God, he was born. It was not the birth that made him God. He remained what he was and became what he was not. Because he wanted to become what he was not for the plan of salvation, he chose birth as the beginning of that plan. He became man without changing his nature and thereby upsetting the terms of the divine being. Sacred Scripture says, “You are always the same, and your years have no end.” And, “You who reign forever,” thus showing the immutability of the divine being. And he says further, “I, God, am always the same, and do not change.” He therefore became man without there being any change in the being of God or its being changed into another nature. What happened would not have been a miracle if he had manifested another nature through a change of nature. With us, many changes of this kind occur. But in this case God worked the miracle of becoming what he was not while remaining what he was. Referring to this event the great apostle said, “He, being in the form of God.” He says “being,” and not “he was at one time,” to show the perdurance of the nature. “Being in the form of God, he did not consider it robbery to be equal to God.” He says “to be equal to God,” not as though he had been so only at one time. And he goes on to say, “But he humbled himself, assuming the form of a servant.” See how he remained what he was and at the same time humbled himself in the form of a servant? Though being God, he became a servant. HOMILY 2.2.

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