Плач Иеремии, Глава 4, стих 6. Толкования стиха

THOSE WHO REJECTED CHRIST. ATHANASIUS: But what need have we of many words? Our Lord and Savior, when he was persecuted by the Pharisees, wept for their destruction. He was injured, but he threatened not; not when he was afflicted, not even when he was killed. But he grieved for those who dared to do such things. He, the Savior, suffered for humankind, but they despised and cast from them life and light and grace. All these were theirs through that Savior who suffered in our stead. And truly for their darkness and blindness, he wept. For if they had understood the things that are written in the psalms, they would not have been so vainly daring against the Savior, the Spirit having said, “Why do the heathen rage, and the people imagine a vain thing?” And if they had considered the prophecy of Moses, they would not have hanged him who was their Life. And if they had examined with their understanding the things that were written, they would not have carefully fulfilled the prophecies that were against themselves, so as for their city to be now desolate, grace taken from them and they themselves without the law, being no longer called children but strangers. For thus in the Psalms was it before declared, saying, “The strange children have acted falsely by me.” And by Isaiah the prophet, “I have begotten and brought up children, and they have rejected me.” And they are no longer named the people of God and a holy nation, but rulers of Sodom and people of Gomorrah, having exceeded in this even the iniquity of the Sodomites, as the prophet also says, “Sodom is justified before you.” For the Sodomites raved against angels, but these against the Lord and God and King of all, and these dared to slay the Lord of angels, not knowing that Christ, who was killed by them, lives. But those Jews who had conspired against the Lord died, having rejoiced a very little in these temporal things and having fallen away from those which are eternal. They were ignorant of this—that the immortal promise has not respect to temporal enjoyment but to the hope of those things that are everlasting. For through many tribulations and labors and sorrows, the saint enters into the kingdom of heaven; but when he arrives where sorrow and distress and sighing shall flee away, he shall thenceforward enjoy rest; as Job, who, when tried here, was afterwards the familiar friend of the Lord. But the lover of pleasures, rejoicing for a little while, afterwards passes a sorrowful life like Esau, who had temporal food but afterwards was condemned by it. FESTAL LETTERS 10.5.

JERUSALEM WORSE THAN SODOM. JEROME: Need we be surprised that, when saints are compared, some are better, some worse, since the same holds good in the comparison of sins? To Jerusalem, pierced and wounded with many sins, it is said, “Sodom is justified by you.” It is not because Sodom, which has sunk forever into ashes, is just in itself, that it is said by Ezekiel, “Sodom shall be restored to its former estate,” but that, in comparison with the more accursed Jerusalem, it appears just. For Jerusalem killed the Son of God; Sodom through fullness of bread and excessive luxury carried its lust beyond all bounds. The publican in the Gospel who struck his breast as though it were a collection of his worst thoughts and, conscious of his offenses, dared not lift up his eyes, is justified rather than the proud Pharisee. And Tamar in the guise of a harlot deceived Judah, and in the estimation of this man himself who was deceived, was worthy of the words, “Tamar is more righteous than I.” All this goes to prove that not only in comparison with divine majesty are people far from perfection, but also when compared with angels and other people who have climbed the heights of virtue. You may be superior to someone whom you have shown to be imperfect and yet be outstripped by another; and consequently you may not have true perfection, which, if it is perfect, is absolute. AGAINST THE PELAGIANS 1.17.

Четвертая песнь – прежнее и настоящее состояние Сиона. Здесь оплакивается окончательное разрушение Иерусалима и еще раз отмечается, что причиной этого были грехи иудеев и их духовных руководителей – лжепророков и нечестивых священников, проливающих невинную кровь праведников. Бедствия Иерусалима превзошли наказания Содома, ибо этот город погиб в одно мгновение, тогда как страдания иудеев мучительно продолжаются. Взору предстоит картина последних дней осады и падения Иерусалима, бегство иудеев и их пленение. Автор осуждает злорадство Едома, которому скоро грозит та же участь.

Иерусалим же автор утешает тем, что суд над ним уже окончился.