Беседа 11

Hebrews 6:13–16. God, giving a promise to Abraham, as he could not swear by anyone higher, swore by himself, saying: truly blessing I will bless you and multiplying you. And so Abraham, being patient, received what was promised. People swear by the highest, and an oath as confirmation ends every dispute between them. 1. Having greatly touched the Jews and sufficiently instilled fear in them, (the apostle) consoles them first with praise, and then, which is much more effective, with the fact that they will certainly receive what they expect. He borrows this consolation from events not present, but past, which was more convincing for them. Just as when he threatens punishment, he especially frightens with present events, so when he promises rewards, he consoles with past events, pointing out how God usually acts, i.e. that He does not fulfill His promises quickly, but after a long time. He does this in order to present the strongest proof of his power and to arouse faith in us, so that people who spend their lives in sorrow and receive neither promises nor rewards do not weaken in their exploits. Having the opportunity to introduce many, (the apostle) leaves all others and points to Abraham, both in view of the importance of the person, and especially because this happened to him, as he says at the end of the epistle: “all these... not having received the promises, but only saw them from afar and rejoiced...they did not receive what was promised...so that they would not be made perfect without us" (Heb. 11:13, 39, 40). “God, giving a promise to Abraham,” he says, “as he could not swear by anyone higher, swore by himself, saying: truly blessing I will bless you and multiplying you. And so Abraham, being patient, received what was promised.” How can he say at the end: “we did not receive what was promised,” but here: “having suffered long, we received what was promised”? How did you not receive it and did you receive it? He is not talking about the same thing here and there, but he inspires double consolation. (God) promised Abraham, and fulfilled the promise spoken of here after a long time; but the (promise) spoken of there was not such. “And so Abraham, being patient, received what was promised.” Do you see that it was not the promise alone that accomplished everything, but also patience? Here he instills fear in them, expressing that often the promise is not fulfilled due to the cowardice (of people). He proved this by the example of the (Israelite) people, who were faint-hearted and therefore did not receive the promise, but by the example of Abraham he proves the opposite. At the end, he suggests something even more: he says that (others) who were long-suffering did not receive, and yet they did not give in to despondency. “People swear by the highest, and an oath as confirmation ends all their disputes. Therefore, God, desiring to show the heirs of the promise the immutability of His will, used an oath as a means” (Heb. 6:16-17). Right. But who was the one who swore to Abraham? Isn't it the Son? No, you say. Why do you say that? On the contrary, it is He; however, I won’t argue. When He swears with the same oath: “Amen, Amen I say to you,” isn’t it clear that this is because there is no one higher to swear by? As the Father swore, so the Son swears by himself: “Amen,” he says, “Amen I say to you.” Here (the apostle) reminds them of those oaths that Christ often pronounced when he said: ("Truly, truly, I say to you") 7 "He who believes in Me will never die" (John 11:26). What does it mean: “and an oath as confirmation ends every dispute between them”? In other words, this resolves confusion in every controversial case, not in such and such a case, but in every case. God had to be believed even without an oath; but “God, desiring to show the heirs of the promise the immutability of His will, used an oath as a means” (Heb. 6:17). Here (the apostle) also means believers; That’s why he mentions a promise that applied to all of us in general. “He used,” he says, “an oath.” Again, here he speaks of the Son, who is the mediator between people and God. “So that in two immutable things, in which it is impossible for God to lie” (Heb. 6:18). Which one and which one? Which ones and which ones? By what he said and promised, and by the fact that he added an oath to the promise. Since people consider more reliable what is confirmed an oath, and therefore added an oath. 2. You see that (God) does not look at his own dignity, but, in order to convince people, allows people to talk about Himself and unworthy of Him, precisely in order to certify. Concerning Abraham, (the apostle) shows that everything was the work of God, and not the work of his long-suffering, - when God deigned to add an oath, when, just as people swear, God swore by himself. People swear by Him as great, but He swore not as great, and yet He fulfilled it. The oath by oneself is not the same for man and God, because man has no power over himself. So, you see, this was said (by the apostle) not so much in relation to Abraham, but in relation to us. “So that... we who have fled to take hold of the hope that is set before us,” he says, “may have strong consolation” (Heb. 6:18). Above, he said: “having suffered long, he received what was promised,” and now he says “so that... we may have firm consolation”; however, he did not add: “because he swore” (God). And what the oath consists of, He explained this with the words: “they swear by the highest.” Since the human race is distrustful, then (God) descends to what is characteristic of us; He swears for us, although distrust is unworthy of Him, just as He “learned obedience through sufferings” (Heb. 5:8), because people consider what they know by experience to be more reliable. What does it mean: “for the hope that is set”? Based on those (promises), he says, we expect the future, because if they were fulfilled after a long time, then this will certainly be fulfilled. Thus, what happened with Abraham confirms us in the future. “Hope, which is like an anchor for the soul, safe and strong, and enters into the interior behind the veil, where Jesus entered as a forerunner for us, having become a High Priest forever according to the order of Melchizedek” (Heb. 6:18-20). We, who live in this World and have not yet departed from life, (the apostle) represents us as having already achieved what was promised, because with hope we are already in heaven. Hope, he says, because this will certainly come true; and as proof he says: it’s better to say that with hope you have already achieved this. He did not say: we go inside (the curtain), but: she went inside, which is fairer and more convincing. Just as an anchor lowered from a ship does not allow it to be carried along by the waves, no matter what winds shake it, but attached to it, makes it motionless, so is hope. And look how close the comparison was; did not indicate the foundation, which would not be so appropriate here, but the anchor. Through it, a ship, located on the open sea and apparently not fortified, stands on the water as if on land; fluctuates and does not waver. About people who are very firm and wise, Christ appropriately uses that expression (foundation): “who,” he says, “built his house on the rock” (Matthew 7:24); and about people who are not entirely firm and are forced to be guided by hope, Paul rightly used this expression (anchor). Waves and a strong storm rock the ship; but hope does not allow him to rush along the waves, no matter what winds attack him, so if we did not have it, we would have drowned long ago, and not only in spiritual matters, but also in everyday ones, it exerts great power, such as: in trade, in agriculture, in war; whoever does not keep it in mind will not get down to business. (The Apostle) called it not just an anchor, but faithful and firm, in order to show its certainty for salvation to those who are established on it; That’s why he adds: “enters the interior behind the veil.” What does it mean? The same as reaching to the sky. Then he adds a certificate - so that it is not only hope, but also completely true hope; after the oath, he brings something else, namely, proof from works: “where Jesus entered as a forerunner for us.” A forerunner is one who goes before someone, such as John, the (forerunner) of Christ. And not just: “he entered,” but: “he entered as a forerunner for us,” so that we must follow him, because there should not be a great distance between the forerunner and those who follow him, otherwise he would not be a forerunner. The forerunner and those who follow him must be on the same path; the work of the first is to go ahead, and of the latter to follow him. “Having become,” he says, “a High Priest forever according to the rank Melchizedek." Here is another consolation - that our high priest is higher and much better than the (high priests) of the Jews, not only in the way (of election), but also in place, and in the tabernacle, and in the covenant, and in personality. However, this is said (about Christ) according to the flesh. 3. So, we must be the best for those who have Him as high priest; as great is the difference between Aaron and Christ, so great must be the difference between us and the Jews. Look, we have the woe of the sacrificial lamb, the woe of the high priest, the woe of the sacrifice. Therefore, we must offer such sacrifices as could be offered on such an altar - not sheep and oxen, not blood and fat. All this stopped, and instead, verbal ministry was introduced. What is word ministry? Soulful, spiritual, - “God,” it says (in Scripture), “is spirit, and those who worship Him must worship in spirit and truth” (John 4:24), - something for which no body, no tools, no places are needed; These are: meekness, chastity, mercy, kindness, long-suffering, humility. Such sacrifices have long been prescribed in the Old Testament. “Offer to God,” says David, “sacrifices of righteousness” (Ps. 4:6); and again: “I will offer you a sacrifice of praise” (Ps. 116:8); and again: “Whoever sacrifices praise honors Me” (Ps. 49:23); and again: “A sacrifice to God is a broken spirit” (Ps. 50:19); and again: “What does the Lord require of you: to act justly, to love mercy, and to walk humbly with your God” (Mic. 6:8)? “You did not desire sacrifices and offerings; You have opened my ears; You did not require burnt offerings or sin sacrifices. Then I said: here I come; in the book scroll it is written about me: I desire to do Your will, O my God, and Your law is in my heart “(Ps. 39:7-9); and again: “Why do I need the incense that comes from Sheba” (Jer. 6:20); and another (prophet): “Take away from Me the noise of your songs, for I will not listen to the sound of your harps” (Amos. 5:23); but, instead, “I want mercy, not sacrifice” (Hos. 6:6). Do you see what kind of sacrifices you need to please God? Do you see that those sacrifices stopped long ago, and these ones were introduced in their place? We will bring them. Those are victims of rich and wealthy people, and these are victims of virtue; those are external, and these are internal; Anyone can bring these, but few can bring these. As much as a person is better than a sheep, so much is this sacrifice (higher) than that, because here you sacrifice your soul. There are also sacrifices, truly burnt offerings; these are the bodies of holy martyrs; their soul and body are holy; they are filled with a great fragrance. And you, if you want, can make such a sacrifice. How, when you cannot give up your bodies to be burned? You can (commit yourself) to another fire, for example, the fire of arbitrary poverty, the fire of sorrow. When someone, having the opportunity to live luxuriously and splendidly, kills himself through an ascetic and sorrowful life, is this not a burnt offering? Mortify your body and crucify it, and you will also receive the crown of martyrdom. Whatever the sword does there, let zeal do here. Let the love of money not ignite and take possession (of you), but let this insane passion be burned out and destroyed by spiritual fire, let it be cut off by the sword of the Spirit. This is a good sacrifice, for which no priest is needed, but only the one who offers it - a beautiful sacrifice that is made on earth, but is immediately accepted in heaven. Don't we marvel at how in ancient times fire came down and destroyed everything (1 Kings 18:38)? Even now a fire, much more wonderful, can descend and destroy everything that is offered, or better, not destroy it, but take it to heaven - since it does not turn gifts into ashes, but brings them to God. These were the offerings of Cornelius: “your prayer,” it was said (to him), “and your alms were remembered before God” (Acts 10:31). What a wonderful combination! Then we are heard when we ourselves hear the beggars coming to us. “Whoever closes his ear,” it says (in Scripture), “to the cry of the poor, God will not listen to his prayer” (Prov. 21:13); “Blessed is he who thinks about the poor...! In the day of trouble the Lord will deliver him” (Ps. 40:2). This is not any other day, but one that will be difficult for sinners. What does it mean: “thinks”? He who understands what a beggar is, delving into his misfortune, after all, whoever befalls his misfortune will, of course, immediately show him mercy. When you see a beggar, do not turn away from him, but immediately think what you would be like if you were in his place, what would you like to receive from everyone? “He’s thinking,” he says. Imagine that he is free just like you, has the same noble nature as you, and he has everything in common with you; and yet you often do not compare him, who is no worse than you, even with your dogs; these are fully satisfied with bread, but he often falls asleep hungry, so that the free becomes lower than your slaves. But slaves, you say, provide us with services. Which ones, explain to me? Do they serve you well? But if I prove that he also provides you with a service much greater than them, what will you say? He will appear on the day of judgment and deliver you from the fire. Can all slaves do something like this? When Tabitha died (Acts 9:36–42), who raised her? Were those around her slaves or poor people? But you don’t want to put free people on an equal footing even with slaves. Here is a strong cold; the beggar lies on the platform, dressed in rags, dying from the cold, gnashing his teeth, and arousing compassion with his appearance and clothes; but you, dressed warmly and intoxicated, pass by (not paying attention to him). How do you want God to deliver you when you are in misfortune? You often say: if I were in such a situation that someone would sin a lot against me, then I would forgive him - will not God forgive me? Don't say it; you yourself despise the one who has not even sinned against you in anything, and whom you could help. If you despise such (a person), then how will God forgive you your sins against Him? Doesn't this deserve Gehenna? And here’s what’s strange: often you cover a dead, lifeless body, no longer feeling honor, with many different gilded clothes; and the body that is suffering, sick, tormented and exhausted by hunger and cold, you despise; You please vanity more than the fear of God. And, oh, if only this! But immediately (more) reproaches against the suitable (poor) person begin. Why, you say, doesn't it work? Why does he eat bread without working? But tell me, did you yourself, through your labors, acquire what you have? Wasn't it his father's inheritance he received? And even if you worked, is that really why you can reproach another? Have you not heard the words of Paul: “But you, brothers, do not lose heart in doing good”? And he says this after he said: “If anyone does not want to work, let him not eat” (2 Thess. 3:13, 10). But he, you say, is a deceiver. 4. What are you saying, man? Because of one bread and clothes do you call him a deceiver? But he will sell it immediately, you say. Do you manage all your property well? How, did all the beggars become like this from idleness? Really no one from shipwrecks, no one from judgments, no one from thieves, no one from misfortunes, no one from illness, no one from any other circumstances? Meanwhile, when we hear a poor person complaining about such misfortunes, crying out in a loud voice, looking up at the sky, with his head open, with loose hair, dressed in rags, we immediately call him a deceiver, a rogue, a hypocrite. Aren't you ashamed? Who are you calling a liar? If you don’t want to give anything, then at least don’t vilify the person. But, you say, he has the means and is pretending. This serves to condemn you, not him; he knows that he is dealing with hard-hearted people, more with animals than with people, and that no matter how many pitiful words he utters, he will not touch anyone, and therefore he is forced to take on an even more pitiful appearance in order to bend your soul. When we see someone approaching us in neat clothes, we say: he is a deceiver, he approaches in such a way as to show that he is one of the nobles; and when we see someone in the opposite type of clothing, we reproach him too. What should they do? Oh, cruelty! Oh, insensitivity! Why, you say, do they expose their mutilated limbs? For you. If we were compassionate, they would not need to resort to such means; If they could touch at first sight, they would not be so clever. What unfortunate person would want to scream like that, take on a disgusting appearance, sob together with his naked wife in front of everyone, and sprinkle ashes on himself with his children? What could be worse than such an extreme? But for this we not only do not show them compassion, but also condemn them. How then can we be indignant that God does not listen to our prayers? How can we grumble that He does not satisfy our requests? Isn't this scary, beloved? But, you say, I often served. Don't you eat food every day? Do you push your children away even though they often ask you to? Oh, shamelessness! You call the beggar shameless. When you steal someone else's property, you do not consider yourself shameless; and the one who asks for bread is shameless? Don't you know how strong the need of the stomach is? Don't you do everything for him? Are you leaving spiritual items for him? You are promised heaven and the kingdom of heaven; and you, submitting to the violence of his (stomach), do you not endure everything and neglect that (promised)? This is true shamelessness! Do you not see the crippled elders? But, oh, slander! - this one, you say, lends so much gold, and that one lends so much, and meanwhile they beg (for alms). You tell fables and tales of small children, which they always hear from their nannies; I don’t think, I don’t believe, it can’t be. So-and-so gives money on interest, and with his wealth he asks for alms? Why, tell me? What could be more shameful than asking for alms? It's better to die than to ask. But how long will we be hard-hearted? How, do they really all give money in growth? Are they all liars? Is there really not a single beggar? There are, you say, and a lot. Why don’t you help them if you know their life for sure? No, this is an excuse and an excuse. “Give to the one who asks you, and do not turn away from the one who wants to borrow from you” (Matthew 5:42; Luke 6:30); “Let not your hand be open to receive and closed when giving” (Sir. 4:35). We are not appointed to be judges of the lives of others; otherwise we will not give alms to anyone. When you pray to God, don’t you say: “Do not remember the sins of my youth and my transgressions” (Ps. 24:7)? So about the beggar, even if he was a great sinner, think the same and do not remember his sins. Now is the time of love for mankind, and not of strict judgment, of mercy, and not of condemnation. He wants to eat: if you want, give it to him; if you don’t want to, refuse without examining why he is poor and unhappy. Why don’t you give it to him yourself, and turn away those who want to give it? After all, when someone hears from you that this (beggar) is a deceiver, and that one is a hypocrite, a usurer, he will not give to either one or the other, thinking that they are all like that. It is known how easily we believe bad things, and how difficult it is to believe good things. We must not only be merciful, but like our “Heavenly Father” (Matthew 5:48). He feeds fornicators, adulterers, deceivers, and in general all kinds of evildoers. In the present world there must be many of this kind; He clothes everyone, and no one has ever died of hunger, unless of his own free will. So we must be merciful. If anyone asks you and is in need, help him. But we have now reached such madness that we do this not only to the beggars walking along the alleys, but also to the monastics: he, they say, is a deceiver! Didn’t I instill in you before that if we give to everyone indiscriminately, then we will constantly show mercy; and if we begin to explore, we will never show mercy? What are you saying? Is he really pretending to get bread? If he had asked for talents of gold and silver, or precious clothing, or slaves, or anything like that, then one could rightly call him a deceiver; but if he does not ask for anything like that, but only food and clothing, the most moderate things, then tell me, is this characteristic of a deceiver? Let us leave this inappropriate, satanic, destructive pickiness. When someone begins to say that he belongs to the clergy, or calls himself a priest, then investigate, ask questions, because communication with such a person without research is not safe - there is a great danger here. And when someone asks for food, do not investigate; here you don’t give so much as you receive. Remember, if you will, how Abraham showed hospitality to all who came. If he had done research about those who came to him, he would not have received angels; Perhaps, not considering them angels, he, along with others, would have refused them; but since he accepted everyone, he also accepted the angels. Does God give you a reward for the life of those who receive from you? No, - for your disposition, for your mercy, for your great love for humanity, for your kindness. If it is, then you too will receive all the benefits that may we all be worthy of, by the grace and love of our Lord Jesus Christ, with whom to the Father with the Holy Spirit be glory, power, honor, now and ever, and to the ages of ages. Amen. The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” These words are not in the indicated place in the Gospel; they are in other places, for example. John 8:58, 10:1, 10:7, 12, etc. – I.N. You might be interested in: