Беседа 18

Hebrews 10:8–13. Having first said that “neither sacrifice, nor offering, nor burnt offering, nor sacrifice for sin, which are offered according to the law, You did not desire or deign,” then he added: “Behold, I come to do Your will, O God.” Cancels the first to establish the second. It is by this will that we are sanctified by the one-time offering of the body of Jesus Christ. And every priest stands in ministry every day, and repeatedly makes the same sacrifices, which can never take away sins. He, having made one sacrifice for sins, sat down forever at the right hand of God, then waiting until His enemies were made His footstool. 1. In the previous (the apostle) he proved that sacrifices were useless for perfect purification, that they were only a type and very insufficient. Since at the same time an objection was presented to him: if they are prototypes, then why, with the acceptance of the truth, did not they cease, did not cease, but were still offered (by the Jews)? - then here he decides this, showing that they are no longer offered as types, and God does not accept them. He again proves this not from the New Testament, but from the prophets, bringing from antiquity the strongest evidence that (the sacrifices) ceased and ceased, and that (the Jews) offer them in vain, always resisting the Holy Spirit. Moreover, he strenuously proves that they stopped not now, but from the very coming of Christ, or better, even before His coming - that it was not Christ who put an end to them, but first they were canceled, and then He came; first they ceased, and then His coming followed. So that they would not say: we could have pleased God even without this sacrifice (Christ’s), - He waited until the sacrifices were exposed by themselves, and then he already came, because “neither sacrifice,” he says, “nor offering...” You did not want. By this he rejected everything and, having said in general, he also says in particular: “... you did not deign to receive neither burnt offerings nor sacrifices for sin, which are offered according to the law.” Everything else was an offering except sacrifices. “Then he added: Behold, I come to do Your will, O God.” Who is this about? None other than Christ. Here (the apostle) does not at all blame those who offered, showing that (God) does not accept victims not for their vices, as he said in another place; but because the insufficiency of the matter itself was finally revealed and it was discovered that it had no force and was no longer timely. How can this be reconciled with the frequent offering of sacrifices? Not only, he says, from their frequent offerings is it clear that they are weak and do not bring any benefit, but also from the fact that God does not accept them as fruitless and useless. The same thing is expressed in another place when it is said: “for you do not desire sacrifice, I would give it” (Ps. 50:18). From here it is obvious that he does not want them. So, it is not the will of God that wants sacrifices, but the abolition of sacrifices; therefore, there is no will (of God) for them to be offered. What does it mean: “to do Your will”? This means that it is God’s will to betray Himself. “By this will we are sanctified.” Here he proves in a different way that it is not sacrifices that purify people, but the will of God. So, is it really not the will of God to offer sacrifices? But is it surprising that now God’s will is not for this, if in the beginning it was not His will? “Who,” says (God), “requires (sacrifice) from you” (Is. 1:12)? Why did He Himself institute (sacrifices)? By indulgence. Paul expresses himself in a similar way when he says: “For I desire that all men, like me,” should be self-controlled (1 Cor. 7:7); and in another place he offers this advice: “I desire that young widows marry and bear children” (1 Tim. 5:14). He represents two desires, but not both belong to him, although he commands; the first is from himself, - that’s why he presents it without a reason, - and the last is not from himself, although it is not contrary to his will - that’s why he adds a reason. Precisely, having said above against young widows that they “fall into luxury in opposition to Christ” (1 Tim. 5:11), he then says: “I desire that young widows marry and give birth to children.” So here too (God) instituted sacrifices out of condescension; but originally it was not His will that sacrifices should be made. So about death He says: “Do I want the death of the wicked? ...Is it not that he should turn from his ways and live?” (Ezek.18:23), and in another place he says that He not only wants, but also strongly desires it (Ezek.18:30), although both (apparently) contradict each other, since a strong desire is an intense desire. How is it that He both does not want and desires, and at the same time desires strongly? The same must be said here. “By this will we are sanctified”; and how we are “sanctified”, he himself explains, adding: “by the single offering of the body of Jesus Christ. And every priest stands daily in service, and makes the same sacrifices many times over.” Standing is characteristic of the one who serves; therefore, sitting is characteristic of the One who is served: “But He, having offered one sacrifice for sins, sat down forever at the right hand of God, waiting then until His enemies were made His footstool. For He alone by offering he has made perfect forever those who are sanctified. Of this the Holy Spirit also testifies to us" (Heb. 10:12-15). Having said that (sacrifices) are no longer offered, confirming this from Scripture and not from Scripture, presenting the prophetic saying: "neither sacrifice, nor offering, nor burnt offering, nor sacrifice for sin, which are offered according to the law, you have neither willed nor pleased," now he says that God has already forgiven sins. He again confirms this with the testimony of Scripture: “The Holy Spirit also testifies to us of this,” he says; for it is said: 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 in their minds, and their sins and their iniquities will I remember no more. And where there is forgiveness of sins, there is no need for an offering for them.” ( Heb. 10:15–18 ). So (God) forgave sins when he gave the (new) covenant; and He gave this covenant for the sacrifice (of Christ). If He forgave sins for this one sacrifice, then there is no need for another. “...He sat down forever at the right hand of God, waiting then...”. Why is this slowdown? Yes “...until His enemies are made His footstool. For by one offering He has made perfect forever those who are being sanctified.” But perhaps someone will say: why didn’t He immediately lay them down? Because of the faithful who had to be born and reborn. And where can it be seen that they will be laid? From the fact that He “sat down.” Here (the apostle) again recalls the testimony, which says: “until I make Your enemies Your footstool”; and His enemies are the Jews. Further, after saying: “Until His enemies are made His footstool” - and (these enemies) rebelled greatly - he expresses everything that follows regarding faith. Who His enemies, if not all unbelievers, are also demons? Indeed, not only the Jews. And to express the highest degree of their subordination, he did not say: “submit,” but “will be laid” under His feet. Let us not be among His enemies; and His enemies are not only those, i.e. unbelievers and Jews, but also those whose lives are filled with uncleanness: “the carnal mind is enmity against God; for they do not submit to the law of God, neither indeed can they” (Rom. 8:7), Well, what do you say, isn’t this a reproach? Reproach, and a strong one: an evil person, while he is angry, cannot submit; but he can repent and become good. 2. Let us reject carnal wisdom. And which ones are carnal? Those that fatten and delight the body, but cause harm to the soul, such as, for example: wealth, luxury, fame, carnal love; all this pertains to the flesh. Let us not love the increase of wealth, but let us always seek poverty; she is a great blessing. But, you say, does it make a person humiliated and pitiful? This is what we need, because it brings us great benefit. “Poverty,” says the Wise One, “humbles a man” (Prov. 10:4); also Christ (says): “Blessed are the poor in spirit...” (Matthew 5:3). Do you grieve because you stand on the path leading to virtue? Don’t you know that it (poverty) gives us great boldness? But, you say, “the wisdom of the poor is despised” ( Eccl.9:16); and in another place it is said: “Give me neither poverty nor wealth” (Prov.30:8); and also: take me out of the “furnace of suffering” (Is.48:10), Can poverty or wealth be evil if “poverty and wealth are from the Lord” (Sir.11:14)? This was said in the old testament, when wealth was considered very important and poverty was despised, one was a curse and the other a blessing. But now it's not like that. Do you want to hear the praise of poverty? Christ endured it: “The Son of Man has no place to lay his head” (Matthew 8:20); He also told his disciples: “Do not take with you any gold, silver, or copper in your belts” (Matthew 10:9). And Paul says in the letter: “we have nothing, but we possess everything” (2 Cor. 6:10). And Peter said to the lame man from birth: “I have no silver or gold” (Acts 3:6). And in the Old Testament itself, when they were surprised at wealth, who, tell me, were the wonderful men? Wasn't it Elijah, who had nothing but mercy? Isn't it Elisha? Isn't it John? Therefore no one should be considered low for poverty; It is not poverty that humiliates, but wealth, which makes one need much and encourages one to please many. Who, tell me, was poorer than Jacob, who said: “If God is with me, ... will give me bread to eat and clothing to wear” (Gen. 28:20)? Did not Elijah and John and those like them have boldness? Did not one denounce Achaab, and the other Herod? This one said: “You must not have your brother’s wife” (Mark 6:18); and Elijah boldly said to Achaab: “It is not I who trouble Israel, but you and your father’s house” (1 Kings 18:18). Do you see what boldness poverty imparts? The rich is a slave; he is exposed to losses and presents the opportunity for anyone who wants to cause him harm; he who has nothing is not afraid of anything (deprivation of property) either at public auction or by court verdict. If poverty deprived one of boldness, then Christ would not have commanded poverty to his disciples, sending them to a task that required great boldness. The poor person is a very strong person, from where he can receive offense or suffer harm; but the rich man is open to attack from all sides, and the same thing happens to him as if someone were dragging a lot of long ropes behind him - anyone can easily catch him, but it is not easy to catch a naked man. This is what happens with the rich: slaves, gold, fields, many things to do, thousands of worries, circumstances, needs - make him easy to understand for everyone. 3. So, let no one consider poverty a cause of dishonor. Before virtue, all the wealth of the universe is worse than dirt, less than a straw. Let us strive for it if we want to enter the kingdom of heaven. “Sell,” said (the Lord), “your property and distribute to the poor; and you will have treasure in heaven” (Matthew 19:21); and again: “It is difficult for a rich man to enter the Kingdom of Heaven” (Matthew 19:23). Do you see that it is even necessary to look for (poverty) if there is none? This is such a blessing! She is the guide on the path leading to heaven, the anointing for warfare, the great and wondrous school, the safe harbor. But, you say, I need a lot, and I don’t want to accept alms from anyone? In this respect, the rich are inferior to you. You may be begging for food; and he shamelessly (asks for) countless things out of covetousness. The rich need a lot. What do I say: in many? Often even in people who are unworthy of themselves; for example: they often need warriors and slaves. But the poor do not even need the king himself; if he needs anything, they are surprised that he put himself in such a position, when he could have been rich. So, let no one blame poverty as the cause of countless evils, and let no one contradict Christ, who called it the perfection of virtue when he said: “if you want to be perfect” (Matthew 19:21). He expressed this in words, showed and deeds, taught through his disciples. Let us seek poverty; she is the greatest blessing for the attentive. Perhaps some of the listeners are prejudiced against this. I readily believe: this illness is so strong in many people and the power of wealth is so great that many cannot bear to renounce it even in words, and treat it with prejudice. Let such a thought be removed from the soul of a Christian; There is no one richer than a man who has chosen poverty voluntarily and willingly. Is it so? I affirm this, and, if you want, I will explain that he who voluntarily chose poverty is richer than the king himself. He needs a lot, cares and is afraid that there will be no shortage to support the army; but this one has plenty of everything, is not afraid of anything, and if he is afraid, it is not to that extent. Who is rich, tell me, is he the one who cares every day, tries to collect as much as possible, and is afraid that something will be lacking, or the one who collects nothing, lives in complete contentment and does not need anything? Virtue and the fear of God, not money, impart boldness; money also leads to slavery: “treats and gifts,” says (the Wise One), “blind the eyes of the wise and, like a bridle on the lips, turn away reproof” (Sir.20:29). Look how poor Peter punished the rich Ananias. Was not this rich man and was not that poor man? But with what authority does he turn to him and say: “Tell me, how much did you sell the land for?” And this one timidly answers: “Yes, for that much” (Acts 5:8). But can I, you say, be Peter? You can also be Peter if you want to give up what you have; divide, give to the poor, follow Christ, and you will be the same. How, you say, he worked miracles? But tell me, was it this that made Peter marvelous, or the boldness acquired through life? Do you not hear that Christ says: “Do not rejoice that the spirits are subject to you” (Luke 10:20); and again: “If you want to be perfect, go, sell your property and give it to the poor; and you will have treasure in heaven” (Matthew 19:20–21)? Listen also to what Peter says: “I have no silver and gold; and what I have I give to you” (Acts 3:6); therefore, whoever has gold and silver does not have these. Why, you say, do many have neither one nor the other? Because they are not poor voluntarily; and those who choose poverty voluntarily have all blessings. If they do not raise the dead and do not heal the lame, then they have a good that is most important - they have boldness before God, and on the next day they will hear the blessed words: “Come, ye blessed of My Father,” - what is better than this? - “inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and you gave me food; I was thirsty and you gave Me something to drink; I was a stranger and you accepted Me; I was naked and you clothed Me; I was sick and you visited Me; I was in prison, and you came to Me” (Matthew 25:34–36). Let us avoid covetousness so that we may receive the kingdom of heaven; Let us feed the poor, so that we may feed Christ, so that we may become joint heirs with Him in Christ Jesus our Lord, with whom to the Father with the Holy Spirit be glory, dominion, 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” You might be interested in: