Беседа 5

Hebrews 2:16–17. For He does not receive angels, but He receives the seed of Abraham. Therefore, He had to become like his brothers in everything. 1. Wanting to show the great condescension of God and the love that He has for the human race, Paul, after saying: “And as children share in flesh and blood, He also received them also” (Heb. 2:14), explains this passage and says: “He does not receive angels.” Don’t just, he says, listen to what is said and don’t consider it some ordinary thing that He took on our flesh; for He did not honor the angels with this. That is why it is expressed this way: “He will not receive angels, but He will receive the seed of Abraham.” What do his words mean? He says, He did not put on angelic nature, but human nature. What does it mean: “will accept”? He says, He did not take on an angelic nature, but ours. Why didn’t he say: accepted, but used the following expression: “receives” (έπιλαμβάνεται)? He borrows this expression from the example of those running after those who are leaving them, and using all measures to overtake those fleeing and hold back those moving away. So Christ himself rushed and overtook the human race, which fled from Him and fled far - we were, says (the apostle), “without God - we were alienated ... far away and were atheists in the world” (Eph. 2:12, 13). Here he shows that (God) did this solely out of condescension, love and care for us. As above, when he says: “Are they not all ministering spirits, sent out to serve those who are to inherit salvation?” (Heb. 1:14), he shows His love for the human race and the fact that God cares a lot about him, and here he confirms this even more through comparison, saying: “He does not receive angels.” It is truly a great, wonderful and amazing thing that our flesh sits in heaven and is honored with worship from angels, archangels, seraphim and cherubim. Imagining this, I am often surprised and indulge in lofty thoughts about the human race, because I see great and bright beginnings and much of God’s care for our nature. And he did not just say: he receives from people, but, wanting to elevate them and show how great and honorable their race is, he says: “but he will receive the seed of Abraham. Therefore, He had to become like his brothers in everything.” What does it mean: “in everything”? He was born, he said, he was brought up, he grew up, he endured everything that was necessary, and finally he died: this is what the words mean: “in everything to become like the brothers.” Since he spoke a lot about the greatness and highest glory (of Christ), now he is talking about His economy; and look with what wisdom and power he proves that He made great efforts to become like us; this is a sign His great care for us. Having said above: “And just as the children partook of flesh and blood, He also received them” (the apostle) and here he says: “become like the brethren in everything,” i.e. as if he were saying: He who is so great, who is the radiance of glory and the image of the hypostasis, who created the ages and sits at the right hand of the Father, He desired and strived to become our brother in everything, and for this he left the angels and the powers on high, came down to us and accepted our (flesh). And look how many benefits He delivered: He destroyed death, freed us from the power of the devil, delivered us from slavery, honored us with His brotherhood, and not only honored us with brotherhood, but also countless other (benefits) - He wanted to be our high priest before the Father: “to be merciful,” continues (the apostle), “and a faithful high priest before God.” He accepted, he says, our flesh solely out of love for mankind, in order to have mercy on us. There is no other reason for His economy than this one; He saw that we were thrown to the ground, perishing and subjected to the violence of death, and he had compassion. “For,” he says, “atonement for the sins of the people.” What does “faithful” mean? True, strong, because the Son alone is the faithful High Priest, able to save from the sins of those of whom He is the High Priest. Therefore, in order to make a sacrifice that could purify us, He became a man. “Before God” – adds (the apostle), i.e. in relation to God. We were, he says, hostile to God, we were condemned, dishonored; there was no one who would sacrifice for us; He saw us in such a state and was moved with compassion, not only providing us with a high priest, but also becoming a faithful high priest himself. Then (the apostle) shows how faithful He is, continuing: “to make atonement for the sins of the people. For just as He Himself suffered when He was tempted, He is able to help those who are tempted” (Heb. 2:17, 18). 2. This seems to be very lowly, humble and unworthy of God. “For as He Himself,” He says, “He endured.” Here he speaks of the incarnate. Perhaps this is said both to calm the listeners and in consideration of their weakness. The meaning of his words is as follows: (Christ), having come, actually experienced what we endure; now He is not unaware of our suffering; he knows not only as God, but also as a man, having known and experienced by deed himself; He suffered a lot, so he can have compassion for us too. Although God is impassive, here (the apostle) speaks of the incarnation, and as if he said this: the very flesh of Christ endured much suffering; He knows what suffering is, knows what temptation is, and knows no less than us who suffer, because He himself suffered. What does it mean: “he can help those who are tempted”? In other words: He will be very willing to give a helping hand and will be compassionate. Since (the Jews) thought they had a great advantage over (the believers) from the pagans, the (apostle) suggests that they have an advantage in that which God did not in the least humiliate (the believers) from the pagans. What exactly? Because salvation comes from them, that He came to them in advance, that He took flesh from them. “He will not receive angels,” he says, “but He will receive the seed of Abraham.” By this he honors the patriarchy, and shows what Abraham's seed means - he reminds them of the promise given to Abraham in the following words: “For all the land that you see I will give to you and to your descendants forever” (Gen. 13:15), hinting at several and the closeness (of them to Him) in the fact that they all came from one. But since this proximity was insignificant, he again moves on to the same (subject), dwells on His economy in the flesh and says: “for the propitiation for the sins of the people.” The very desire to become human is already a sign of great care and great love, and now not only this, but also immortal blessings have been given to us from Him: “for,” he says, “atonement for the sins of the people.” Why did he not say: (the sins of) the universe, but: “the people” (του λαού), when truly He took upon himself the sins of us all? Because (the apostle) is still talking about them (the Jews), just as the angel said to Joseph: “You will call His name Jesus, for He will save His people from their sins” (Matthew 1:21). This should have happened in advance, and for this He came to save them, and then through them those (pagans), although the opposite happened. The (other) apostles also began to speak about this: “He was sent to you first to bless you” (Acts 3:26); and again: “the word of this salvation has been sent to you” (Acts 13:26). So here (the apostle) shows the nobility of the Jews when he says: “to make atonement for the sins of the people.” That's what he says now. And that (Christ) forgives the sins of all, He himself explained this both during the healing of the paralytic, when he said: “Your sins are forgiven you” (Mark 2:5), and in the commandment of baptism: “Teach all nations, baptizing them in the name of the Father and the Son and the Holy Spirit” (Matthew 28:19). When Paul began to speak about the flesh, he then speaks (about Him) of all things that are despised, without any fear; look exactly what he says next: “Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Jesus Christ, who is faithful to Him who appointed Him, as Moses was in all His house” (Heb. 3:1-2). Intending to depict His advantages in comparison with Moses, (the apostle) talks about the law regarding the priesthood, because everyone had a high opinion of Moses. And (here) he already foretells the seeds of this advantage; but begins with the flesh, and then passes to the deity, in respect of which there could be no comparison. Beginning to compare them according to the flesh, he says: “like Moses in all His house.” He does not suddenly prove the superiority (of Christ over Moses) - so that the listeners do not recoil and immediately cover their ears - because, although they were believers, they were still very much devoted to Moses in their souls. “Who is faithful,” he says, “to Him who created Him.” What to the “creator”? Messenger and High Priest. He is not talking about a being here, and not about a deity, but for now about human advantages. “Like Moses in all His house,” i.e. among the people, or in the church. And he uses this expression - “in all His house” - as someone else would express it about his household. Moses was among the people as a trustee and manager in the house. That here he calls the people home is evident from the addition: “we are His house” (Heb. 3:6), i.e. we are His creation. Then (shows) the advantage: “He is worthy of all the more glory before Moses”; and again (speaks) about the flesh: “in comparison with a house, he who built it has greater honor” (Heb. 3:3). 3. And Moses himself, he says, was from this house. He didn’t say: he was a slave, and he was the Master, but he secretly expressed it. If the house was the people, and Moses himself was from the people, then it follows that he was from this house; This is how we usually say: such and such comes from such and such a house. Here, by house (the apostle) does not mean a church, because it was not God who created it, but people, but “he who built it,” i.e. Moses, there is a God. Look how he secretly shows the superiority (of Christ over Moses): “faithful,” he says, “in all His house,” while he himself was from this house, i.e. from the people. The artist has great honor before the works, as well as before the house - the one who arranged it. “And he who ordered all things is God" (Heb. 3:4). Do you see that he is not talking about the church, but about all the people? “And Moses was faithful in all His house, as a servant, to testify to the things that should be declared” (Heb. 3:5). This is another advantage of the Son over slaves! Do you see again how he indicates the closeness (of Christ to God the Father) by the name of the Son? “Christ is like the Son in the house Him” (Heb. 3:6). Do you notice how he distinguishes between the creature and the Creator, the servant and the Son? This one enters the father's house as a Master, and the other as a slave. “We are His house, if only we hold fast the boldness and the hope in which we boast, firmly to the end” (Heb. 3:6). Here again he convinces them to stand courageously and not fall; We will, he says, be the house of God, like Moses, if only we firmly preserve the hope and hope in which we boast to the end; but he who grieves in temptations and falls cannot boast; he who is ashamed and hides does not have boldness; He who grieves is not worthy of praise. At the same time, he praises them when he says: “if only we hold fast the boldness and hope in which we boast until the end,” expressing that they have begun (to have boldness and hope); you just need to (preserve) to the end, and not just stand, but maintain firm hope with undoubted faith, not wavered by temptations. Do not be surprised that something human is said (about Christ) in the words: “having been tempted” (Heb. 2:18). If the Scripture says about the Father, who did not incarnate: “The Lord looked down from heaven on the sons of men,” i.e. consider everything in detail (Psal. 13:2), and again: “I will go down and see whether they are doing exactly what is the cry that rises up to Me or not; I will know” (Gen. 18:21), and again: “The Lord could no longer tolerate your evil deeds and abominations” (Jer. 44:22), where the Holy Scripture expresses the greatness of the wrath of God, then all the more about Christ, who suffered in the flesh, what is characteristic of man can be said. Since many people consider experience to be the surest means of knowledge, (the apostle) wants to show that (Christ), who himself suffered, knows what human nature endures. “So,” he says, “holy brothers.” The word: “therefore” is used instead of: therefore. “Participants in the heavenly calling.” So, do not look for anything here if you are called there, because there is a reward, there is a reward. What's next? “Keep in mind the Apostle and High Priest of our confession, Jesus Christ, who is faithful to Him who appointed Him, as Moses was in all His house.” What does it mean: “Who is faithful to Him who appointed Him”? Those. caring, interceding for his own and not allowing them to hesitate in any way. “...Like Moses in all His house.” Those. know who and what our high priest is, and you will have no need for other consolation or encouragement. Calls Him a messenger because He was sent (from God the Father); calls him the high priest of our confession, i.e. faith. It is well said: “like Moses”; just as the people were faithful to Him, so to Him was the leadership of the people, although the highest was in higher matters. Moses was a servant, and Christ was the Son; he had care for strangers, and this one for his own. “To testify to what was to be announced.” What are you saying? Does God really accept testimony from man? Of course it is. If He calls heaven, earth and hills as witnesses when He says through the prophet: “Hear, O heavens, and give ear, O earth, for the Lord speaks” (Isa. 1:2); and again: “Hear, O mountains, the judgment of the Lord, and you, the solid foundations of the earth: for the Lord has judgment with His people” (Mic. 6:2), - then even more so - people. What does it mean: “for witnessing”? To testify when they become shameless: “Christ is like a Son in His house.” That one cared for (people) strangers, and this one cared for his own. "And the hope in which we boast." It is well said: “hope” - because all the good things were still in hope; but this hope must be preserved in such a way that we can boast as if in reality. Therefore (the apostle) says: “the hope in which we boast”, and adds: “let us hold fast to the end” - since we are “saved in hope” (Rom. 8:24). If we are saved in hope and wait in patience, then we should not grieve for the blessings of the present. and worry about those who are promised in the future, since “Hope, when it sees, is not hope” (Rom. 8:24). If, he says, these benefits are great, then we cannot receive them here, in this short-term life. But why did (God) predict them to us if he did not want to give them to us here? In order to attract our souls with a promise, in order to strengthen our zeal with hope, in order to encourage and elevate our hearts. This is precisely the purpose for which all this was done. 4. So let us not be embarrassed; Let no one complain when they see vicious people prospering. There is no reward here for either vice or virtue; and if sometimes there is (retribution) for vice and virtue, it is not according to their merit, but lightly, as if in anticipation of judgment, so that those who do not believe in the resurrection will come to their senses here, at least in this way. Therefore, when we see the vicious rich, let us not lose heart; When we see a virtuous person suffering, we will not be embarrassed - because there are crowns, there are punishments. Moreover, there is no such vicious person who would be completely vicious, but there is also something good in him; Equally, there is no such virtuous person who would be completely virtuous, but even he has some sins. So, when a vicious person prospers, then know that this is to the destruction of his own head; he enjoys it here so that, having received reward for his small good here, he will be subjected to complete punishment there. Much more blessed is he who, having received punishment here in order to pay off the debt for all his sins, leaves here justified, pure and innocent. Paul teaches us this when he says: “For this reason many of you are weak and sick, and many are dying” (1 Cor. 11:30), and also: “to hand over to Satan for the destruction of the flesh, so that the spirit may be saved in the day of our Lord Jesus Christ” (1 Cor. 5:5). And the prophet says: “for he has received double for all his sins from the hand of the Lord” (Is. 40:2), also David: “Look at my enemies, how many there are, and with what fierce hatred they hate me... and forgive all my sins” (Ps. 24:19, 18); and another: “Lord! You give us peace; for You also arrange all our affairs for us” (Isa. 26:12). All this proves that the virtuous receive punishment for their sins here. And where (it is said) that the wicked receive good here in order to be fully punished there? Listen to Abraham, who says to the rich man: “Son! remember that you have already received your good things in your life, but Lazarus received your evil things” (Luke 16:25). What kind of “good”? Using the expression: “you accepted”, and not: “you accepted” 5, he shows that both of them received what they deserved, one prosperity, and the other disaster, and says: “now he is comforted here, and you are suffering.” So, let us not grieve when we see sinners prospering here, and when we ourselves suffer, let us rejoice, because this blots out our sins. Let us not seek peace, because Christ announced the tribulations to his disciples, and Paul says: “all who desire to live godly in Christ Jesus will suffer persecution” (2 Tim. 3:12). None of the courageous fighters during the struggle seeks baths and a meal rich in food and wine; this is characteristic not of a warrior, but of a pampered person; the warrior endures dust, (anointing) with oil, the heat of the sun, much sweat, sorrow and the severity of feats. This is the time of struggle, and, consequently, of receiving wounds, shedding blood and sorrow. Listen to what Blessed Paul says: “I do not fight so as to beat the air” (1 Cor. 9:26). Let us consider our whole life destined for exploits, we will never seek rest, we will not look at suffering as something alien, because even a warrior, when he performs exploits, does not consider this alien to himself. There will be another time for calm; We should achieve perfection through sorrows. Even if there is no persecution or oppression, there are other sorrows that happen to us every day; if we cannot bear the latter, we would hardly be able to bear the former. “No temptation has overtaken you,” says (the apostle), “like that of man” (1 Cor. 10:13). Let us pray to God so as not to fall into temptation, and when we fall, we will endure it courageously. It is common for prudent people not to expose themselves to danger; and it is characteristic of the courageous and wise to stand firm in the face of danger. Therefore, let us not expose ourselves (to danger) unnecessarily, because this is a sign of insolence; and when we are forced and when circumstances demand, we will not shy away, because this is a sign of timidity; if the (evangelical) sermon calls us, then let us not refuse; simply, without reason, without need and without benefit for piety, let us not strive, because this is boasting and empty vanity; and if something harmful to piety happens, we will never refuse, even if we must endure thousands of deaths. Do not invite yourself to temptation when deeds of piety go according to your desire - why incur unnecessary dangers that do not bring any benefit? 5. I say this out of a desire for you to keep the commandments of Christ, who commands you to pray so as not to fall into temptation, and at the same time commands you to take up the cross and follow Him. These (commandments) do not contradict one another, but are very consistent with each other. So, set yourself up like a brave warrior, always be armed, stay awake, be sober, constantly expect the enemy; however, do not curse yourself, because this is not characteristic of a warrior, but of a rebel. When the trumpet of piety calls, then immediately go out, do not spare your soul, go out with great readiness for exploits, overthrow the ranks of your opponents, crush the face of the devil, erect a trophy (of victory); and when piety does not suffer any harm, when no one distorts our dogmas - I mean those concerning the soul - and when nothing forces us to do anything displeasing to God, then do not be too zealous. The life of a Christian should be full of blood, but not in the sense of shedding someone else’s blood, but in the sense of being ready to shed your own. Therefore, let us shed our own blood, when it is necessary for Christ, with such zeal, as if we were shedding water - blood is water flowing in the body - and cast off our flesh with such readiness, as if we were taking off our clothes. And this will happen when we do not become attached to property and homes, when we do not get carried away by addiction to (goods) present. If those who devote themselves to military life renounce everything and, wherever war calls, go there, travel and willingly endure everything, then all the more so do we, the soldiers of Christ, need to be just as ready and go out to war with passions in the same way. There is no persecution now, and God grant that there never will be; but there is another battle, a battle against covetousness, against envy and other passions. Describing this warfare, Paul says: “Our struggle is not against flesh and blood” (Eph. 6:12). This battle will always be there; Therefore, he wants us to always be armed: “Stand therefore,” he says, “having girded your loins,” which may also apply to the present time, and suggests that we must always be armed. Great is the war against the tongue, great against the eyes, great against the desires: let us restrain them. That is why he begins to arm the warrior of Christ with this: “Stand therefore,” he says, “having girded your loins,” and adds: “with the truth” (Eph. 6:14). Why “with the truth”? Because desire is deception and a lie, as David said in one place: “For my loins are full of inflammation, and there is no whole place in my flesh” (Ps. 37:8). It does not constitute pleasure, but only the shadow of pleasure. Therefore, he says, “having girded your loins with truth,” i.e. true pleasure, chastity, honesty. He knew the impudence of sin, and therefore exhorts us to protect all our members. “Unjust anger cannot be justified,” says (the Wise One), “(Sir. 1:22); and therefore (the apostle) commands us to protect ourselves with armor and a shield. Anger is a beast that will soon attack us, and we need many fences and strongholds to hold it back and overcome it. That is why, in our case, God mostly made this part (chest) out of bones, as if from some kind of stones, putting a barrier for it, so that it (anger) would not someday be torn apart and, having been dissolved, would not easily destroy the whole person. He is fire and a great storm, so that no other member (of the body) could bear his attack. And doctors say that lungs are placed under the heart so that the heart, hitting these soft parts, as if against a sponge, can calm down - so that it, hitting the hard and hard chest, is not damaged by frequent shocks. Therefore, we need strong armor to always keep this beast calm. We also need a helmet on the head, because the mind resides in it, and you can be saved from it if it does what it should, and you can perish if it does what it should; That’s why (the apostle) says: “and the helmet of salvation” (Eph. 6:17). The brain is soft by nature; That’s why it is covered with a crown on top, like some kind of tile; With us, he is the culprit of all good and evil, depending on whether he recognizes what is due or what is not due. Likewise, our legs and arms need weapons, not these arms and not these legs, but also those of our souls, so that some can do what is right, and others can go where they should. So, let us arm ourselves in this way, and we will be able to overcome our enemies and be adorned with the crown of victory 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” In the original and in the Slavic text it stands “To Him who created Him” (ποιησαντι αυτόν). – I.N. In the original and in the Slavic text there are shades of meaning here. “Perceived” – i.e. received through someone (or for something), but “accepted” - simply received. You might be interested in: