Беседа 12

Hebrews 7:1–3. For Melchizedek, the king of Salem, the priest of the Most High God, the one who met Abraham and blessed him, returning after the defeat of the kings, to whom Abraham divided tithes from everything - first, by the sign of the name, the king of righteousness, and then the king of Salem, that is, the king of the world, without father, without mother, without genealogy, having neither the beginning of days nor the end of life, being like the Son of God, remains a priest forever:. 1. Paul, wishing to show the difference between the new and old testaments, points out this difference in many places, and at the very beginning speaks about it, and then, teaching his listeners, prepares them. At the very beginning he pointed this out when he said that “God spoke in many ways and in many ways of old to the fathers through the prophets,” and to us through the Son. Having then spoken about the Son, who He is and what He has done, having given an exhortation to obey Him so as not to suffer the same fate as the Jews, explaining that He is a high priest according to the order of Melchizedek, repeatedly expressing a desire to reveal this distinction and having already prepared much for this, rebuking them for their weaknesses, and then encouraging and confirming them so that they would not lose heart, (the apostle) finally proceeds to explain the very difference before encouraged listeners: after all, a person who has lost heart cannot easily accept what he hears. And so that you can be convinced (of the justice of this), listen to the Scripture, which says: “They did not listen to Moses out of cowardice” (Ex. 6:9). Therefore, having previously dispelled their despondency with many, both formidable and gentle, suggestions, he then proceeds to reveal this difference. What is he saying? "For Melchizedek king of Salem is priest of the Most High God". And here’s what’s amazing: in the prototype itself, he reveals the great difference between them: he always, as I said, proves the truth by the prototype, past the present, through the weakness of the listeners. “For,” he says, “Melchizedek, king of Salem, priest of the Most High God, the one who met Abraham and blessed him, returning after the defeat of the kings, to whom Abraham divided even the tithe from everything.” Having briefly outlined the entire event, he examines it from a mysterious side, and first of all begins with the name: “first,” he says, “by the sign of the name, the king of truth.” It’s fair: “Sedek” means truth, and “Melchi” means king; therefore, Melchizedek is the king of righteousness. Do you see the precision in the expressions themselves? Who is this king of righteousness if not our Lord Jesus Christ? “Then the king of Salem,” on behalf of the city, “that is, the king of the world,” because “Salim” has such a meaning. This again refers to Christ, because He made us righteous and pacified “in heaven and on earth.” Which of the people is the king of righteousness and peace? No one; such is only our Lord Jesus Christ. Then (the apostle) presents another feature: “without a father,” he says, “without a mother, without a genealogy, without neither the beginning of days nor the end of life, being like the Son of God, remains a priest forever.” Since the words “you are a priest forever according to the order of Melchizedek” apparently contradicted him, - after all, Melchizedek died and was not a priest forever - then look how he explains this. So that no one objects: who can say this about a person? - he says: I do not mean this in the proper sense, that is, we do not know who Melchizedek had as his father and who as his mother, nor when he was born and when he died. But what is it, you say (that we don’t know)? Is it because we don’t know he didn’t die or didn’t have parents? You say rightly; he both died and had parents. Why is he without a father, without a mother? Why “having neither beginning of days nor end of life”? Why? Because it is not mentioned in Scripture. What does this mean? The fact is that just as he is “fatherless”, since there is no genealogy, so Christ is like that in reality. 2. Here the beginninglessness and infinity (of the Son) are revealed. Just as we do not know either the beginning of days or the end of life (Melchizedek), because it is not written, so we do not know this about Jesus, but not because it is not written, but because He really does not have it. The first is a prototype, and therefore it is not written about it; and the latter is truth, and therefore He really does not have it. Just as in relation to names the first has only the title: “king of righteousness” and “peace”, and the latter has the very matter, so here only the names refer to the first, and the last the very matter. How (about the Son is it said that) He has a beginning? And here the Son is called beginningless not in the sense that He has no culprit - this is impossible: He has a Father: otherwise how could He be the Son? - but in the fact that He has neither the beginning nor the end of his existence. “Being like the Son of God.” What is this similarity? In that we do not know either the beginning or the end of both; but the first is because it is not written, and the second is because it does not have them. If they were similar in everything, then they would not be one a type and the other the truth, but they would both be types. The same thing can be seen in paintings; and in them there is some similarity, there is also dissimilarity (with the original); in a simple outline there is some similarity in appearance, but when colors are applied, then the difference clearly reveals itself; there are similarities and dissimilarities. “You see,” says (the apostle), “how great is he, to whom Abraham the patriarch gave tithes of his best spoils” (Heb. 7:4). Hitherto he had revealed the prototype; now confidently represents (Christ) as superior to everything that was true among the Jews. If this is the prototype of Christ, if he is so much higher not only than the priests, but also the forefather of the priests himself, then what can we say about the Truth? Do you see with what force His superiority is demonstrated? “You see,” he says, “how great is he, to whom Abraham the patriarch gave tithes from the best of his chosen.” The elect is called spoils. It cannot be said that he gave it as a participant in the war, because it is said: “he met Abraham and blessed him returning after the defeat of the kings”; it is obvious that he stayed at home, and that (Abraham) gave him the firstfruits of what he himself had acquired. “Those who receive the priesthood from the sons of Levi have a commandment - to take according to the law, tithes from the people, that is, from their brothers, although these also came from the loins of Abraham” (Heb. 7:5). Such, he says, is the advantage of the priesthood that people of equal honor by origin and having the same ancestor become much higher than others; that is why they receive tithes from them. If there is someone who takes tithes from them themselves, will they not stand along with the laity, and he along with the priests? Moreover (Melchizedek) was not equal to them in origin, but came from a different family; therefore (Abraham) would not have given tithes to a foreigner if he had not seen high honor in him. Alas, what happened! Here (the apostle) expressed more than in the letter to the Romans, when he discussed faith. There he says that Abraham is the forefather of both our and the Jewish state; but here he says something completely different about him, and proves that the uncircumcised is much higher than him. How does he prove it? Because Levi himself gave tithes? “Abraham,” he says, “gave.” How do you say this applies to us? It especially applies to you, because you, of course, will not prove that the Levites are higher than Abraham. “He who was not descended from their lineage received tithes from Abraham.” And he not only said this, but also added: “and he blessed him who had the promises” (Heb. 7:6). Since this was always considered important by the Jews, he proves the superiority of one over the other and in relation to the general judgment of all: “Without any controversy the lesser is blessed by the greater” (Heb. 7:7), i.e. everyone knows that the lesser is blessed by the greater. Therefore, the type of Christ was higher than this one who had the promises. “And here mortal men take tithes, but there he who has testimony of himself that he lives” (Heb. 7:8). And so that they don’t say: why are you turning to ancient times? - What does it have to do with our priests that Abraham gave tithes? - talk about what concerns us, - for this (the apostle) continues: “And, so to speak.” He expresses himself beautifully without expressing his thoughts clearly, so as not to amaze his listeners. “Levi himself, who receives tithes, gave tithes in the person of Abraham” (Heb. 7:9). How? “For he was yet in the loins of his father when Melchizedek met him” (Heb. 7:10), i.e. Levi was in him and, not yet born, gave tithes through him. And look, he didn’t say: Levites, but Levi, with the intention of further proving superiority through this. Do you see the difference between Abraham and Melchizedek, the type of our high priest? The advantage here is one of power rather than necessity. He gave the tithe that was due to the priest; and this one blessed, which is characteristic of the highest. This advantage passes on to the descendants. Amazingly victorious (the apostle) refuted everything Jewish; That’s why he said before: “You have become unable to listen” (Heb. 5:11), because he wanted to offer these truths so that they would not turn away the ears. Such is the wisdom of Pavlov: he prepares in advance, and then proceeds to what he intends to say. The human race is not quickly convinced and requires a lot of care, even more than plants. There is a property of bodies and earth that yields to the hands of farmers; and here is free will, which allows for frequent changes and chooses one thing or another, because it is receptive to evil. 3. Therefore, we need to constantly watch ourselves so as not to doze off: “He will not allow your foot to be moved,” says (the Psalmist), and also: “He who guards Israel does not slumber or sleep” (Ps. 120:3, 4). He did not say: do not be embarrassed, but: “He will not give”; therefore, giving depends on us, and not on anyone else; if we want to stand upright and motionless, we will not become confused; this is exactly what he expressed in the words quoted. What then? Is nothing (depending) on God? Everything is on God, but not in such a way that our freedom is violated. If everything is from God, then why, you say, should we be blamed? But that’s why I added: not so that our freedom is violated. Everything here depends on us and on Him; we should choose what is good in advance, and when we choose, then He provides His assistance. He does not prevent our desire so that our freedom is not violated; when we choose, then He gives us great help. Why, if it also depends on us, does Paul say: “Therefore mercy does not depend on the one who wills, nor on the one who runs, but on God who shows mercy” (Rom. 9:16)? Firstly, he cites this not as his own thought, but as a consequence of the previous and previously revealed subject - after he said: “it is written: ... I will have mercy on whomever I will have mercy; I will have compassion on whomever I have compassion” (Rom. 9:13, 15), he added: “pardon does not depend on the one who wishes and not on the one who strives, but on God who has mercy.” Will you still say after this: why blame? Secondly, it can also be said that to whomever belongs the largest part, he attributes everything; Our work is to choose and will, but God’s work is to be carried out and completed. Since the majority belongs to God, (the apostle) attributes everything to Him, speaking according to human custom. And we do this, for example, we see a well-built house and say: this is all the work of the architect, although not everything belongs to him, but also to the workers, and the gentleman who delivered the material, and many others; but since most of the matter depended on him, we say that all this is his business. Exactly, the same here. Likewise, about a people where there are many of them, we say: everyone is there; and where there are few, we say: there is no one. So Paul says here: “not from him who wills, nor from him who runs, but from God who shows mercy.” With these words he teaches two very important lessons: first, not to be proud of the good deeds that we do; the second is to, when doing good deeds, attribute their performance to God. No matter how much, he says, you work, no matter how hard you try, do not consider your good deed to be yours, because if you did not receive help from above, then everything would be in vain. If you have success in your work, then, obviously, with help from above, however, when you yourself work, when you discover the desire. He did not say that we work in vain, but that we work in vain if we consider everything ours, if we do not attribute most of it to God. God was pleased not to leave everything to Himself, so that it would not seem as if He was crowning us in vain, and He did not leave everything to us, so that we would not fall into pride. If even by doing the least part, we exalt ourselves so much, then what would happen if we were the culprits of everything? God has done a lot to destroy pride in us. “And His hand will still be stretched out,” says (the prophet) (Is. 5:25). How many passions has He allowed to take hold of us in order to destroy our arrogance? How many animals has he surrounded us with? Truly, when someone says: what is this? what is this for? - then he speaks contrary to the will of God. (God) has placed you in the midst of such horrors, and you are not humble; but if you achieve even the slightest success in anything, you immediately rise in arrogance to the very sky. 4. That is why there are very rapid changes and falls, and yet we are not admonished by them; that is why there are frequent and unexpected deaths - and yet we live as if immortal, as if never having to die; we steal what belongs to others, indulge in covetousness, as if we will never give account; we build buildings as if we will stay here forever. Neither the word of God, which is proclaimed to us every day, nor the events themselves enlighten us. There is not a day, not even an hour in which a funeral is not visible - and everything is in vain, nothing touches our insensibility. From the misfortunes of others we cannot, or more correctly, we do not want to become better; only when we ourselves suffer, then we repent, and as soon as God takes away his hand, we again raise our own hand. No one thinks about things above, no one neglects earthly things, no one looks at heaven; just as pigs look down, bending towards their bellies and wallowing in the mud, so many of the people remain insensitive, desecrating themselves with the most vile dirt. In fact, it is better to be soiled with disgusting dirt than with sins, because one who is soiled with dirt can soon wash himself and become like someone who has never fallen into this uncleanness, and one who has fallen into the ditch of sin receives defilement, which is not washed off with water, but requires a long time, sincere repentance, tears, sobs, crying much greater and stronger than what happens with (the loss of) those closest to the heart. Dirt sticks to us from the outside, so we quickly clean it; and the impurity of sin is born inside, therefore we have difficulty destroying it and purifying ourselves. “For out of the heart,” says (the Lord), “come evil thoughts, murder, adultery, fornication, theft, false witness” (Matthew 15:19). That is why the prophet says: “Create in me a clean heart, O God” (Ps. 50:12); and another: “Wash away the evil from your heart, O Jerusalem” (Jer. 4:14). Do you see that doing a good deed depends on both us and God? And again: “blessed are the pure in heart, for they will see God” (Matthew 5:8). Let us try to be clean to the best of our ability; Let's cleanse ourselves of sins. How can you cleanse yourself? The prophet teaches this when he says: “Wash yourselves, make yourselves clean; remove your evil deeds from before my eyes; stop doing evil” (Isa. 1:16). What does it mean: “from my eyes”? Others seem blameless, but only before people, but before God they are painted coffins. That is why (God) says: cleanse yourself so that I can see (you clean). “Learn to do good, seek truth, save the oppressed, defend the orphan, stand up for the widow. Then come and let us reason together, says the Lord. Though your sins be as scarlet, they will be as white as snow; though they be red as crimson, they will be as white as wool” (Isa. 1:17–18). Do you see that first we need to cleanse ourselves, and then God cleanses us? He first said: “Wash yourselves, make yourselves clean”; and then he added: “I will be as white as wool.” So, none of the people, even those who have reached the extreme degree of evil, should despair; even if you, he says, have acquired the skill and even entered into the nature of evil itself, do not be afraid. For this purpose, He takes as an example colors that are not easily derived, but enter almost into the very essence of things, and says that He will turn them into the opposite state. He did not simply say: I will wash, but: “I will make it white as snow” and “I will be as white as wool,” to give us good hope. Consequently, the power of repentance is great if it makes us pure as snow and white as a wave, even though sin has previously stained our souls. So, let us try to become clean; (God) does not command us anything difficult: “Defend,” He says, “the orphan, stand up for the widow.” Do you see how often and how much God speaks about almsgiving and protecting the oppressed? Let us do these good deeds, and by the grace of God we will achieve future blessings, which may we all be worthy of in Christ Jesus our Lord. The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” You might be interested in: