Глава десятая

Hebrews 10:1. The law, having a shadow of future benefits, That is, being an image of the future benefits of the New Testament, which Christ bestows on those who accept this Testament. That is, not the very truth. What kind of things? Our sacrifice, remission of sins. For the Old Testament things, being unclear, were likened to a shadow outline; the New Testament things are like an image, that is, the truth, since they appear in brilliance and perfection. This is how St. explains. John Chrysostom. It is not useless to take into account what Gregory the Theologian makes clear in this place. And in other words, but especially clearly in the word on Easter, he says: the legal Easter - I firmly affirm - was an image darker than the image. Thus, it makes it clear that the apostle calls the law “shadow”; in the same way - what is happening now in the Church, as a reflection of other more perfect benefits that those worthy will receive as an inheritance in the next century; The apostle now calls them “things.” Therefore, just as an image differs in some way from the original thing, so the present sacraments differ from the more perfect things of the future age; and in proportion as the outline is inferior to the image, so is the law inferior to the New Testament. with the same sacrifices, constantly offered every year, can never (δύναται) 11 perfect those who come with them. The meaning of this passage is this: if legal sacrifices had power, then they would not always be offered: once brought and beneficial, they would cease. But since they were brought every year, constantly, it is clear that they did not have the power to perfect. And therefore, after the first sacrifice, they brought a second, and then a third. Just as among medicines those are valid which, when used once, cure; those that are often used thereby show their powerlessness. But the question is: what? Don’t we constantly make bloodless sacrifices? Of course, always; but we commemorate the death of Christ. And this sacrifice is one, and not many, since it was made once. We constantly offer the One and the Same Lamb, or better yet: we make a remembrance of that offering, as if it were now being made. Therefore, there is only one victim. As for the fact that sacrifice is offered in many places, are there not many Christs? - no, one is everywhere, and complete there, and complete here, one His Body. And as He is offered in many places, He is one Body, and not many bodies; so there is only one victim. For we offer the sacrifice that was made then. There, the lamb brought yesterday was different from the one today. And the present lamb was not offered to remember yesterday, but as representing a sacrifice in itself. So, in what sense does the apostle say “by the same sacrifices”? The sacrifices were the same because the same types of sacrifices were offered, such as a lamb today and a lamb tomorrow, but they were different in number. Some said that the sacrifices were the same in the method of offering, that is, they were made through slaughter, or burnt offerings, but they were different in appearance, such as sheep, bulls, turtle doves, and doves. The expression δύναται - can - although is in the lists with the letter ν, however, I found a note requiring it without the letter ν. “The Law,” says, “having a shadow of future blessings,... can never make (δύναται) perfect those who come.” And indeed, in accordance with grammatical accuracy, it is necessary to preserve the Scripture so that there is no error in it. And since in Scripture there is not a single word about the rules of speech, then we will understand this place as the lists contain, namely: they can never (δύναται), obviously, those who bring, those who approach, can make perfect. Hebrews 10:2. Otherwise, they would stop offering them, because those who offer the sacrifice, having once been cleansed, would no longer have any consciousness of sins. Read in question form. If, he says, sins ceased, then wouldn’t the offerings themselves cease, since those in need of their help would receive it sufficiently and would not have “any consciousness of sins”? That is, nothing more that they realized would require healing, due to the fact that once purified, it is cured. Hebrews 10:3. But the sacrifices remind us of our sins every year, Sacrifices, he says, produce nothing else but the remembrance of sins, that is, conviction. They do not provide forgiveness of sins, but by the fact that they are always brought, they show that the sins of the people remain unforgiven. For if sins were forgiven, what need would there be for sacrifices? By saying: “remembered,” he made you understand that the sacrifices were made not for the sake of subsequent sins, but also for the sake of the previous ones, as, obviously, not forgiven. For every year, as they say, the blood of bulls was offered for the people. Therefore, since the sins were the same, the same sacrifice was offered. However, nowhere were subsequent sins the same as the previous ones. Isn’t it clear that previous sins remained unresolved, and therefore the same sacrifice was always offered, just as the same medicine, being always used, shows that the same disease always torments the patient? Hebrews 10:4. for it is impossible for the blood of bulls and goats to take away sins. He makes his speech even more powerful by pointing out the insignificance of the sacrifices made and the strength of the disease, just as if someone experienced in the art of medicine, seeing that a person with leprosy is offered an herb called mercurial (λινόζωστιν), said: it is impossible to heal leprosy with mercurial herb (scilla). Hebrews 10:5. Therefore Christ, entering the world, says: Christ, entering the world in the flesh, speaks through the mouth of David. The apostle's goal here is this: since he has shown that sacrifices are powerless and useless, so that someone does not say to him: why do the Jews still perform them? for at that time their church still stood and everything lawful was being fulfilled - why didn’t they stop? - then now, revealing this, he says that although the sacrifices by the will of God ceased, the Jews, inclined to ambition and always resisting the Holy Spirit, still adhered to them. It also shows that they were rejected by God before the incarnation of the Lord. And notice, the apostle draws attention to this here. For he did not say: having entered, but “entering the world,” to show that even before he entered, he hated their sacrifices. You did not desire sacrifices and offerings (Ps. 39:7) Obviously established by law. “Offering” here means something different from “sacrifice,” and I think that this is precisely what bloodless sacrifices mean. but He has prepared a body for Me. (Ps.39:7) That is, You have determined that My Body should become the most perfect sacrifice. Hebrews 10:6. Burnt offerings and sin offerings are displeasing to You. Neither burnt offerings nor offerings for sins “You did not desire”, did not consider worthy of acceptance. The names of the sacrifices were different, obviously, for various reasons: some for sins (Lev.4:3), others for errors (Lev.6:5), others for salvation (Num.6:14), others for mercy (Num.6:5), others for vows (Lev.27:2-7), and still others for cleansing (Lev.14:32). So, all sacrifices were canceled, since You did not want sacrifice and offering. Hebrews 10:7. Then I said: Behold, I come, as it is written about Me at the beginning of the book, to do Your will, O God. (Ps.39:8–9) Do you see that the victims were rejected even before the incarnation? For after You rejected the sacrifices, then I, the Christ, said: “Behold, I come... to do Your will.” The will of God the Father is that the Son should be slain for the world, so that people would be justified, but not through sacrifice, but through the death of His Son. For, he says, “I have proclaimed Your righteousness in the great assembly” (Ps. 39:10). Then, by the way, he says: “at the beginning of the book it is written about Me.” So it is necessary to combine these words. “The beginning of the book” refers to the scroll of the law or book of the Old Testament. So, in this book it is written about My coming and that I must be slain for the world. Or “the beginning of the book” refers to the beginning of the books of the Old Testament. For in the first book of Moses, the book of Genesis, when he says: “Let us make man in our image” (Gen. 1:26), he makes clear the divinity of Christ. Hebrews 10:8. Having said before that “neither sacrifices, nor offerings, nor burnt offerings, nor sacrifices for sin, which are offered according to the law, Thou didst not will nor was pleased,” Hebrews 10:9. then he added: “Behold, I come to do Your will, O God.” Paul himself explains David's words. You ask: what? Were not the sacrifices according to the law according to the will of God? True, they were according to the will of God, but the designation of will is twofold. Someone desires something preferentially over everything else, like Paul: “I desire that all people should be as I am” (1 Cor. 7:7), that is, celibate. Someone also wishes for leniency, like the same Paul: “I desire that young widows should marry” (1 Tim. 5:14) - this is a lenient will. So that they would not become furious against Christ, he condescended. Likewise, God previously did not want fat and blood, but when he saw that the Jews, making sacrifices to idols, strongly adhered to these same sacrifices, he allowed them to make a sacrifice in honor of Him. Why did Paul give this testimony when he had countless others? Because of the shamelessness of the Jews. Since they said that the Ancient structure was destroyed not as a result of its imperfection, but as a result of the sins of those who offered sacrifices, and they made it clear that Isaiah also condemns their sins, saying: “Your hands are full of blood” (Is. 1:15), David himself, having said: “I will not accept a bull from your house” (Ps. 49:9), further adds: “But God says to the sinner” (Ps. 49:16). Therefore, since this was said by the most ambitious of the Jews, Paul gives a testimony in which the Old Testament institution itself is considered rejected from God because of its own imperfection, and not because of the sins of the people. For in the 39th Psalm, from which this testimony is taken, the prophet does not mention the sins of the people. And that for this very reason he used this evidence, listen to him himself. Cancels the first to establish the second. What is “first”? Victims. What is the “second”? The will of the Father, that is, the sacrifice of the body of Christ on the cross. So, those are canceled so that the offering that the Father willed could be established and confirmed through the slaughter of Christ. Thus, sacrifices are rejected not because of the sins of those who offer them, but because of their own imperfections. Hebrews 10:10. It is by this will that we are sanctified by the one-time offering of the body of Jesus Christ. By this will of the Father, he says, we were sanctified, sanctified by the offering of the body of Christ, which was “once”; for it must be implied. For we who have believed that we were sanctified by the offering of the Only Begotten are sanctified by the will of the Father. Hence, it is not the legal decrees that constitute the will of God, but the offering according to Christ and sanctification through this offering. Hebrews 10:11. And every priest stands daily in service, and repeatedly makes the same sacrifices, which can never take away sins. So, standing is the distinction of an employee; to sit like Christ is the difference between the one he serves. Hebrews 10:12. He, having made one sacrifice for sins, forever Christ Himself, he says, offered “one” sacrifice—His own body—for our sins, forever sufficient for us so that there would be no need for a second one. Hebrews 10:13. waiting then until His enemies are made His footstool. (Compare Ps.109:1) Therefore, Christ is not only the High Priest, but also God. After completing the work for which He received the title of High Priest according to His economy, He finally sat down as God, waiting for His enemies to be made “His footstool.” His enemies are unbelievers and demons, who themselves will submit: that is, their anger will remain powerless, since they will be consigned to unquenchable fire. And now, for now, Paul primarily calls unbelieving Jews enemies, consoling the Jewish believers who have suffered countless torments from them. Do not lose heart, he says, for those who are now rising up against you will be subdued, or, better yet, will be trampled under foot. And this is obviously because Christ sits at the right hand of the Father. Since this happened, it will be fulfilled, according to what was said in the psalms. Why were they not immediately “made His footstool,” that is, were they not removed from the world? For the sake of the believers who will be born from them. Hebrews 10:14. For by one offering He has perfected forever those who are being sanctified. Completely, he says, He freed from sins those who were sanctified and anointed with His Blood through baptism into death. Since all those who are baptized are united in the likeness of His death, it is clear that they are sanctified by His Blood. Hebrews 10:15. The Holy Spirit also testifies to us about this, What does it indicate? - that He completely delivered us from sins with “one offering”, so that we have no need for a second. Hebrews 10:16. This is the covenant that I will make with them after those days, says the Lord: I will put My laws in their hearts, and write them on their minds, Hebrews 10:17. and their sins and their iniquities will I remember no more. (Compare Jer. 31:33–34) You see: God Himself testifies that He granted the cleansing of sins. He gave it at the time when he gave the New Testament. He gave and confirmed the New Testament by the death of His Son, as was previously shown (Heb. 8). Hebrews 10:18. And where there is forgiveness of sins, there is no need for an offering for them. If remission of sins was granted for one sacrifice, then what further need is there for a second sacrifice? Therefore, it is indicated that we, having received the remission of sins, were made perfect by the one offering of Christ, and no longer need another sacrifice. So, the Jewish sacrifices are not necessary and, being performed out of stubbornness, have long been recognized as useless by those who now perform them. Hebrews 10:19. So, brethren, having boldness After he has shown the superiority of our High Priest over those of the Old Testament and the offering of Christ over the sacrifices under the law, and that through this offering we have been freed from sins, he interrupts the dogmatic teaching, giving rest to the listener, and quite opportunely moves on to moral teaching. And having just mentioned the remission of sins, he finally convinces them not to fall into them again: “having,” he says, “boldness,” because of the remission of sins. Just as sin brings shame and uncertainty, so absolution brings courage. Since our sins have been forgiven, we have boldness to enter the sanctuary, that is, into heaven. through the Blood of Jesus Christ That is, through blood. For, having been worthy through the cross and blood of Christ for the forgiveness of sins, we have received boldness. through the new ****** and alive, Hebrews 10:20. which He has revealed to us again 13 As for entering the Sanctuary, He Himself renewed the path for us, that is, He Himself made the path new, Himself beginning it and Himself being the first to pass through it. Instead of calling the path new - νέαν, he called it πρόσφατον - recent, open to our times. It is our praise that we are worthy of what Abraham was not worthy of; Heaven is now open to us. He called it “Alive” because the first path to the Sanctuary, according to the law, was deadly. That path no longer takes place, but for those who accept it it becomes the cause of death. This same (new - Ed.) path leads to life in such a way that it itself lives and will remain so forever. Or by “living” understand like 14 “recent” (πρόσφατον), instead of new and flourishing, as if in contrast to the entrance to the Old Testament Sanctuary: for that way is the way of death. through the veil, that is, His flesh, He renewed this path to heaven for us with His flesh: for when she was lifted up on the cross and ascended, then the heavenly things were revealed to us. That’s why he rightly called it a “veil.” For this is the distinctive property of the veil, that when it is taken away, what is inside is revealed. Hebrews 10:21. and having a great priest over the house of God, Having a “Priest”, obviously, Christ, the “house” is us, the believers (Heb. 3:6), according to the following words: “I will dwell in them and walk in them” (2 Cor. 6:16, cf. Lev. 26:12). Or, which I think is better, heaven: for it calls even that “Sanctuary,” and says that the High Priest serves in it, interceding for us. Hebrews 10:22. let's get started Why? to faith and to spiritual service, or to heaven, where our High Priest is. That is, with one who is alien to guile, unhypocritical towards his brothers, or who does not doubt, does not hesitate at all and is not perplexed about future benefits, and therefore does not fall into cowardice. So, he continues. with full (εν πληροφορίοι) faith, He teaches us under what condition we do not fall into cowardice, namely, if we have the fullness (πληροφορίαν) of faith, that is, both firm and perfect faith. For you can believe, but not completely. So, for example, some say that the resurrection will be an asset for some, but not for others; This is not complete, on the contrary, imperfect faith. So let us approach with full faith. Since nothing here is visible - neither the church, nor heaven, nor the High Priest - Christ, but is hidden from us, just as in the Old Testament the High Priest, entering the Holy of Holies, was not visible, therefore complete and undoubted faith is necessary. having cleansed hearts from an evil conscience by sprinkling, Having spoken about faith, he now shows that not only faith is required, but also a virtuous life. The Jews sprinkled the body, but we sprinkled the heart, so as not to recognize anything evil behind us. We will be sprinkled with virtue itself, or the grace of the Spirit, who has forgiven us our sins in the font and strengthened us so that, if we try, we will no longer fall into sin. and washed the body with clean water, Water of baptism. “Pure”, or making clean, or not having an admixture of blood, as in ancient times with an admixture of ashes. Although the grace of the Spirit in baptism cleanses the soul, Paul here united the visible with the invisible. At least during baptism itself, water is taken for the body. Since we are dual, the purification is twofold. Hebrews 10:23. let us hold fast the confession of hope without wavering, That is, we will firmly hold on to the “hope” that we have confessed. For at the beginning of faith we hoped that we ourselves would ascend to heaven; and when we entered into the covenant of faith, we confessed that we believed in the resurrection of the dead and in eternal life. Let us therefore adhere to this confession. Gives strength so that we hold on to firm hope, especially if we reflect on the dignity of “He who promised it.” For “faithful,” that is, Christ is true, who said: “Where I am, there will My servant also be” (John 12:26). Hebrews 10:24. Let us be attentive to each other, encouraging each other to love and good deeds. Indicates the perfection of love. For, he says, “let us be attentive to one another,” that is, let us see if there is anyone virtuous to imitate, not in order to envy, but in order to find ourselves greater encouragement to do the same good deeds that he has. Encouragement is a matter of love, not envy. For, just as iron sharpens iron, so the soul, communicating with the soul, excites it to the same thing, but in love. Or because, when you treat each other, you are inflamed to love and be loved. Hebrews 10:25. Let us not abandon our meeting, He knows that a general meeting gives birth to love, therefore he urges not to leave the meeting and not to start departments and illegal gatherings, “for where two or three are gathered in My name, there I am in the midst of them” (Matthew 18:20). The prayer of the Church even released Peter from his bonds and freed him from prison (Acts 12:5–10). as is the custom among some; Here he reproaches those who are separating. but let us encourage one another, That is, comforting each other and instructing each other, and teaching, and convincing. “Brother helps brother and says: be strong!” (see Isa. 41:6). and the more you see the day approaching. Day of death. For while we, he says, are not yet moving away from this world, why should we be separated from each other? This was a consolation for them, tired under the weight of trials, as he says elsewhere: “The Lord is near; do not be anxious about anything” (Phil. 4:5-6). Hebrews 10:26. For if we sin willfully after we have received the knowledge of the truth, Of the most useful things, he convinced us that we have boldness, that we are worthy of forgiveness; and now it frightens the saddest. Look how forgiving he is. “We sin voluntarily,” he says: as if, if you sin involuntarily, then there is some kind of moderate forgiveness. Note also: he did not say: we have sinned, but we “sin,” that is, we unrepentantly remain in sin. So, if we do not remain in sin, but show repentance, then there will be forgiveness. So, where are those who say that repentance is rejected here? “Having received the knowledge of the truth” means either Christ or all dogmas. then there remains no more sacrifice for sins, He does not say this in order to reject repentance, as some have imagined, 15 but he shows that there is no second baptism, and therefore there is no second death of Christ. He calls the death of Christ a sacrifice, as in subsequent words. For by one sacrifice He has perfected it forever: our baptism represents the death of Christ. Therefore, just as that death is one, so this baptism is one. So, why do you sin so fearlessly when there is no hope that you can easily blot out your sins through baptism? So, do good deeds instead. Hebrews 10:27. but a certain terrible expectation of judgment and the fury of fire ready to devour opponents. Look how he seemed to animate the fire. Just as an irritated beast does not calm down until it grabs someone and, having devoured it, quenches its rage, so that fire, as if inflamed by jealousy at the violators of God’s commandments and becoming fierce for them, whomever it grabs, always devours him. For he did not say: ready to eat, but “devour”, obviously, forever. “Adversary Ami” refers not only to unbelievers, but also to believers who, however, act against the commandments of God. Hebrews 10:28. If he who rejects the law of Moses, From the less important, he proves the justice of the future punishment, so that there is more faith in his word. The Law is called Mosaic because it established many things. in the presence of two or three witnesses, without mercy the penalty is death (Deut. 17:6) The connection of the speech is this: if someone rejected the law of Moses, then if there are two or three witnesses, “he is punished without mercy by death,” that is, if two or three witnesses declared that he had broken the law. Hebrews 10:29. then how severe a punishment do you think the one who tramples on the Son of God and does not consider holy the Blood of the Covenant will be subject to? He submits it to the court himself, which we usually do in relation to what is firmly recognized by everyone, turning listeners into judges. What does it mean: “tramples”? That is, he despises it. Just as we regard despised people as nothing, so by placing Christ at nothing, we thus come to the point of sinning. “And he does not consider the Blood of the Covenant holy,” that is, he considers it no better than anything else. “Covenant”, because for her sake the covenant was established with us, giving us an inheritance of blessings, as we said above. This is said about the sacraments. For when we, by partaking of the Most Pure Body and Blood, plunge the flesh that has received the Mysteries into the mud of bodily uncleanness, do we not at the same time trample on the Son of God? The dust of the earth is not as unworthy of the Divine Body as uncleanness. Use what has been said against the Nestorians. They, considering Christ to be a simple man, consider His Blood to be unclean, no different from anything else. Here he shows insensitivity and ingratitude, for, he says, one should have treated with fear the sanctification that was awarded in the Blood. and offends the Spirit of grace? For he who unworthily disposed of the bestowed benefit offended the Benefactor. Has He not made you the son of God? you become a slave of passions. Has He not come to dwell in you? You are introducing the devil into yourself. So, isn't this an insult to the Spirit? Hebrews 10:30. We know the One who said: Vengeance is Mine, I will repay, says the Lord. (Cf. Deut. 32:35) And again: The Lord will judge His people. (cf. Ps. 134:14) Hebrews 10:31. It's scary to fall into the hands of the living God! (Cf. Luke 18:7–8) He said this over communication to show that the Lord took upon Himself “vengeance” on sinners. For he said this through the prophet. It also consoles those who fell into cowardice due to temptations from outside, oppressing the Jews. He seemed to be saying this: do not lose heart, you have an Avenger and a Vindicator, Who lives forever, Whom those who insult you will never escape. You have fallen into the hands of those mortal people, and they - into the hands of the eternally living God, from whom they will not hide. Hebrews 10:32. Remember your former days, So, it was not for nothing that we said that he secretly introduced the words “Vengeance is mine” to console them. For behold, now he speaks more clearly to them, urging them not to lose patience. So, he says, do not imitate anyone else, but yourself. At the beginning of your faith you struggled; You always remember this struggle, so that through carelessness you do not destroy what you previously achieved through struggle. Notice the spiritual wisdom: having first shaken their souls with a reminder of Gehenna, now he calms them with praise, but not by flattering them, but by convincing them with his own example. For the one who advises someone to imitate himself and the deeds that he previously performed deserves greater credit. when you, having been enlightened, endured the great feat of suffering, “Having been enlightened” speaks either about baptism, or in general about the knowledge of the sacrament and the benefits that awaited the faithful. For when you were enlightened with the knowledge of the future, you suffered so much. He did not say: temptations, but they withstood the feat, which serves as an expression of courage and strength, and they withstood a truly great feat. Hebrews 10:33. then, amid reproaches and sorrows, serving as a spectacle for others, Pay attention to the praise. Namely, a person with a noble soul has a need to endure reproach, as the prophet testifies: “They said to me every day: Where is your God?” (Ps.41:4) and: “for it is not the enemy who reproaches me, but I could bear it” (Ps.54:13); and: “Do not give me over to the reproach of a fool” (Ps. 39:9). However, Job was indignant at the reproach, although he endured all the suffering courageously, like adamant. If the reproach happens openly and in front of many, then such reproach requires an even stronger soul: this is what he designated here with the expression: “serving as a spectacle.” Think about how great they were, despising both glory and wealth for the sake of Christ, but being subjected to insults and becoming a disgrace, that is, as if being put on display and enduring all this, perhaps, from some low and worthless people. sometimes taking part in others who were in the same condition; You, he says, not only endured your sorrows, which, it would seem, were brought upon you against your will, but you were so noble that you became fellow members of the apostles, who lived like this, that is, in sorrows and reproaches, and voluntarily exposed yourself to endure torment with them and take part in their suffering. He didn’t say: me alone, but everyone in general, to enhance their praise. Hebrews 10:34. for you also had compassion on my bonds Not only did you not need consolation in your suffering, but you also became a consolation for others, of which I am a witness. and they accepted the plunder of your property with joy, Having said, among other things, how they were companions of others, now he again says how they endured their own sorrows. Being robbed is a big deal; for you were robbed because you believed. Of course, you might not believe. “Accepted” means voluntary patience, and that which was willingly chosen. As for the expression: “with joy,” it equates you to the apostles; who returned, rejoicing that they had been dishonored for the name of the Lord (Acts 5:41). Knowing that you have in heaven things that are better and lasting. And this, he says, you did with reasoning, with understanding and with faith. For you knew that you had a better and abiding possession, not perishing or being plundered like this. Hebrews 10:35. So do not give up your hope, The word “do not forsake” shows that they have not yet fallen away, but they need both reinforcement and protection. He said: “hopes,” because they, having endured so much with patience for God’s sake, have great boldness. who will receive great reward. For you are confessors who have declared that it is better to have possessions in heaven. Hebrews 10:36. You need patience You do not need anything else except patience: you have everything else, and you do not need to apply anything. so that, having fulfilled the will of God, you will receive what was promised; God's will is that we endure to the end. For, he says, “he who endures to the end will be saved” (Matthew 10:22). The Apostle convinces them of this in the same way as if someone, seeing that a warrior, having extorted all the competitors, then, without waiting for those who were slow with the rewards for victory, wants to leave, unable to bear the thirst and heat, says to him: having completed everything, wait a little and you will receive the crowns. Fight the delay of the wreaths, and overcome it with patience. Hebrews 10:37. for a little while, a very little, and the Coming One will come and will not tarry. (Hab.2:3) He brings the prophet Habakkuk, saying that the Judge is close, with the goal of retribution. If Habakkuk then said: “a little more, very little, and the Coming One will come,” then it is clear that now He is even closer. The expression “very little” means a very short period of time. Hebrews 10:38. The righteous will live by faith; but if anyone hesitates, My soul has no pleasure in him. (Hab.2:4) So, we must believe, even though we will be righteous. If the righteous “shake,” that is, he is subjected to some kind of doubt and bewilderment, or “shake,” instead of: he becomes despondent under the influence of temptations, then “he is not pleased,” that is, “My soul” does not rejoice over him. Whose soul? God, according to the special way of expressing Scripture, like in the following place: “My soul hates your feasts” (Is. 1:14), or: the soul of Christ. Hebrews 10:39. We are not one of those wavering to destruction, but we stand in faith for the salvation of our souls. Since he frightened with the words: “My soul does not delight,” he says that we are not from among those who perish because of “hesitation” and falling into cowardice or doubt, but from among those who are firm in the faith, in order to preserve our own souls, that is, to acquire, save and save. For possession, acquisition, is “salvation.” According to the text of the bl. Theophylact: “they can.” At the blzh. Theophylact instead of “at the right hand of God” it reads: at the right hand of the Father. At the blzh. Theophylact and St. John Chrysostom reads like this: “who again opened to us a new and living path.” Those. the word “living” is used as a synonym for the word “recent”, i.e. new, blooming. Note ed. Novatians. See blzh. Epiphany, bishop Cyprus "Against Heresies". 39 or 49: volume I. You might be interested in: