Беседа 8

Hebrews 5:1–3. For every high priest, chosen from among men, is appointed for men to serve God, to offer gifts and sacrifices for sins, being able to condescend to the ignorant and erring, because he himself is covered with infirmities, and therefore he must offer sacrifices for sins both for the people and for himself. 1. Blessed Paul now intends to show that this (new) covenant is much better than the old. He does this by developing thoughts from afar. Since (in the new testament) there was nothing material or figurative, such as: no temple, no holy of holies, no priest clothed in such ornaments, no legal rites, but everything highest and most perfect, there was nothing corporeal, but everything spiritual, and the spiritual does not have such a strong effect on the weakest people as the physical, therefore (the apostle) proposes all this teaching. And look at his wisdom: he begins with the first priest, constantly calling him a bishop, and with him, first of all, he shows the difference (between the new and old testaments). To do this, he first defines what a priest is, shows what are the properties of a priest and what are the signs of the priesthood; and since here there was bewilderment in the fact that (Christ) was not of a noble family, did not come from a priestly tribe and was not a priest on earth, and therefore others could say: what kind of priest is He? - then (the apostle) acts now in the same way as in the Epistle to the Romans. There he, revealing the incomprehensible truth that faith accomplishes what legal work and the feat of life could not accomplish, and wanting to prove that what seemed impossible was fulfilled and justified, pointed to the patriarch (Abraham) and turned his entire speech to that time (Rom. 4). Likewise, here too he points out another path to the priesthood, presenting as an example those who received it before. Just as in his speech about punishment he brings into view not only Gehenna, but also what happened to the forefathers, so here too he first confirms the truth with real objects. Although he should prove earthly things to heavenly things, but since the listeners were weak, he does the opposite. At the same time, he presents in advance what is common (between Christ and the priest), and then shows in what He has an advantage, since in comparison an advantage is seen when it is clear what the similarity and what the superiority are; and if this is not the case, then there can be no comparison. “For every high priest is chosen from among men”; This is what Christ has in common (with the priest). “For men it is supplied for the service of God,” and this is general. “To offer gifts and sacrifices” for the people; and this is (general), although not completely. But the rest is no longer the same. “He is able to bear with the ignorant and erring, because he himself is burdened with infirmity, and therefore he must offer sacrifices for sins both for the people and for himself.” Further, he adds something else, namely, that (the priest receives the priesthood) from another, and does not appropriate it to himself; and this is general: “And no one of himself accepts this honor, but he who is called of God, like Aaron” (Heb. 5:4). Here he warns against another (error) and shows that (Christ) was sent from God. Christ himself often said the same thing in conversation with the Jews: “I came from God and came,” and: “I did not come from Myself” (John 8:42). Here, it seems to me, he also alludes to the Jewish priests as untrue priests who arrogated to themselves (the rank) and violated the law of the priesthood. “Even so Christ did not appropriate to himself the glory of being a high priest” (Heb. 5:5). When, you say, was He ordained? Aaron was ordained several times, namely, during the vegetation of the rod and during the descent of fire, which destroyed those who wanted to appropriate the priesthood to themselves; but here such people not only do not tolerate anything like this, but on the contrary enjoy good fame. Where does (the priesthood of Christ) come from? This he proves by prophecy, (the Priesthood of Christ) has nothing sensible in itself, nothing visible; That’s why he proves it with prophecy and, in future time: “But He who said,” says, “to Him: You are My Son, today I have begotten You.” Was this said to the son? Yes, he says, this was said to the Son. But does this help resolve the issue? And very much, because this is a pre-preparation for ordination from God. “As in another place he says: You are a priest forever, according to the order of Melchizedek” (Heb. 5:6). Who is this said to? Who is according to the order of Melchizedek? No one else like Him, because all others were under the law, all kept the Sabbath, all were circumcised: no one else, he says, no one can point out. “He, in the days of His flesh, with a strong cry and with tears offered prayers and supplications to Him who was able to save Him from death; and was heard for His reverence; Although He is a Son, yet He learned obedience through what He suffered” (Heb. 5:7–8). Do you see that nothing else explains here than the care and abundance of love (of Christ)? What does it really mean: “with a strong cry”? The Gospel nowhere says either that (Christ) wept while praying, or that He uttered a cry. Do you see that this signifies His condescension? Therefore (the apostle) did not find it sufficient to say that He prayed, but also “with a strong cry.” “And he was heard,” he says, “for his reverence.” “Although He was a Son, He learned obedience through His sufferings, and, having been perfected, became the author of eternal salvation for all who obey Him, being called by God High Priest after the order of Melchizedek” (Heb. 5:8, 9-10). Let it be: “with a cry”, but for what: “with a strong one”? “And with tears he brought ... - he says, - “and was heard for His reverence.” Let the heretics be ashamed who reject the reality of the flesh (of Christ). What does (the apostle) say? The Son of God “and was heard for His reverence.” What can we say about the prophets? And what is the sequence in the words: “and was heard for His reverence,” and further: “Although He is a Son, He learned to obey through suffering”? Who can say this about God? What madman can claim this? “And He was heard,” he says, “for His reverence.” “Although He is a Son, He learned obedience through suffering.” What kind of obedience did He learn? Having previously shown obedience even to death, like the Son to the Father, how did He later learn obedience? 2. Do you see that this is said about the flesh? And why, tell me, did He pray to the Father for deliverance from death, was sorrowful and said: “if it is possible, let this cup pass from Me” (Matthew 26:39)? He never prayed to the Father about the resurrection, but on the contrary says from Himself: “Destroy this church, and in three days I will raise it up” (John 2:19); and again: “No one takes it away from Me, but I myself give it away. I have authority to lay it down, and I have authority to take it up again” (John 10:18). What does it mean? Why did He pray? And in another place He says: “Behold, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and scribes, and they will condemn Him to death; and they will deliver Him over to the pagans to be mocked and beaten and crucified; and on the third day he will rise again” (Matthew 20:18–19); but does not say: the Father will raise me up. Why did He pray for this? But for whom did He pray? About those who believe in Him. The meaning of the words (of the apostle) is as follows: He will soon be heard. Since (the listeners) did not have a proper understanding of Him, He says that He was “heard,” just as He himself said in consolation to the disciples: “If you loved Me, you would have rejoiced because I said, “I am going to the Father; for My Father is greater than I” (John 14:28). Why did He not glorify Himself, who exhausted Himself and gave Himself up (to death)? after all, “he gave himself,” says the Scripture, “for our sins” (Gal. 1:4); and also: “he gave himself as a ransom for all” (1 Tim. 2:6). What does this mean? It is obvious that He meant his flesh when he speaks about Himself in humiliation. So here (the apostle) says: “he was heard for His reverence,” wanting to show that it was more than Him. merit, rather than the work of God’s grace. Such was His reverence, he says, that for this God honored Him, he says, in obedience. Here he again shows what the benefit of suffering is. “And having been perfected, He became the author of eternal salvation for all who obey Him.” Do you see how much (the apostle) talks about obedience, so that they will be submissive? It seems to me that they were often disobedient and did not follow what they were told; He hints at this with the words: “unable to listen.” “Through suffering,” he says, He constantly learned to obey God. “And having been completed,” i.e. through suffering. This is what perfection consists of, this is how one should achieve perfection! And not only He himself was saved, but this also richly served as salvation for others. “And having been perfected,” he says, “he became the author of eternal salvation for all who obey Him, having been called by God High Priest according to the order of Melchizedek. We should talk a lot about this; but it is difficult to interpret, because you have become unable to hear” (Heb. 5:9–11). Intending to talk about the difference of the priesthood, he denounces them in advance, suggesting that such a condescending manner of speech is milk, that, due to their infancy, he is more concerned with a debased teaching about the flesh and speaks of Him as if he were some kind of righteous person. Moreover, look, he did not remain completely silent about it, and did not express everything; I did the first in order to elevate their minds, to convince them to strive for perfection and not remain ignorant of high dogmas, and the second in order not to burden their minds. “About this,” he says, “we should talk a lot; but it is difficult to interpret, because you have become unable to listen.” “Difficult to interpret” because they don’t listen. Whoever deals with people who are inattentive and do not understand what is being taught cannot fully explain the teachings to them. Perhaps some of you standing here are embarrassed and consider it a misfortune that (the apostle) found in the Jews an obstacle to teaching the most perfect teaching. Although here, I think, with the exception of a few, there are many of the same, so the same can be said about you, I will still speak for a few. So, did he really keep silent, or did he explain later, just as he did in Romans? There he stopped the mouths of those who disagreed and said: “Who are you, man, that you argue with God?” (Rom.9:20), then offered permission. So here, too, it seems to me that he was not completely silent and did not say everything in order to arouse zeal in his listeners. Having reminded them that there is something great in his words, see how he combines reproof with praise. This is what the wise Paul always did, mixing the unpleasant with the useful. For example, in Galatians he says: “You went well; who stopped you” (Gal. 5:7)? and again: “Have you really suffered so much without benefit” (Gal. 3:4); and again: “I have confidence in the Lord about you” (Gal. 5:10). He says the same to them (the Jews): “We hope that you are in a better condition and that you are holding on to salvation” (Heb. 6:9). In this way, he achieves two goals: he does not strain (the mind) too much, and does not allow them to fall (in spirit). This is how it should be: if the examples of others can encourage the listener and arouse competition in him, then when someone finds an example in himself, when he is commanded to compete with himself, then the ease of implementation of the teaching is revealed much more. Therefore, he instills this too, does not allow them to lose heart from strong reproof, and does not speak to them as if they were always unkind, but expresses that they were once good. “For according to the times it was necessary for you to be teachers” (Heb. 5:12). Here he shows that they believed long ago, and therefore suggests that they should instruct others. Notice how he often begins to talk about the high priest and constantly puts it off; listen exactly to how he began: “Therefore, having a great High Priest who has passed through the heavens”; and without saying how “great,” he further says: “every high priest, chosen from among men, is appointed for men to serve God”; and again: “So Christ did not appropriate to Himself the glory of being a high priest.” Then saying: “You are a priest forever according to the order of Melchizedek,” he again puts off speaking about this and says: “He, in the days of His flesh, offered prayers with a strong cry and with tears and prayers." 3. Since he deviated so many times (from the main subject), as if justifying himself, he says: the reason for this is in you. Alas, what an incongruity. Those who were supposed to teach others remained not only students, but also the last of the students. “For, judging by the time,” he says, “you should have been teachers; but you again need to be taught the first principles of the word of God.” Here he calls the “first principles of the word of God” the doctrine of humanity (Christ). Just as in external sciences one must first of all study writing, so in the word of God one must first learn the doctrine of humanity. Do you see why Paul speaks of the humble? He did the same with the Athenians when he talked with them: “having left the times of ignorance,” he said, “God now commands people everywhere to repent, for He has appointed a day on which He will judge the world in righteousness, through the Man He has appointed, having given proof to all by raising Him from the dead” (Acts 17:30–31). Therefore, if he says something lofty, he speaks briefly; and what is despised is scattered in many places in the epistle. In this way, the high is also revealed, because the very lowly cannot in any way be attributed to the deity. In exactly the same way here, maintaining precision, he sets out what is humiliated in relation to humanity; and the reason is that his listeners could not perceive what was perfect. He especially expressed this in his letter to the Corinthians when he said: “For if there is envy, strife, and disagreement among you, are you not carnal” (1 Cor. 3:3)? And look at his great wisdom, how he always addresses the prevailing diseases. There the weakness came mostly from ignorance and even more from vices, but here not only from vices, but also from constant sorrows; therefore, he also uses expressions that can show this difference - there he said: “you are still carnal” (1 Cor. 3:3), and here, where there were more sorrows, he says: “unable to listen.” They could not accept because they were carnal; and these could - with the words: “because you have become unable to listen,” he expresses that they were once healthy, strong, burning with jealousy, and testifies that later they were subjected to such an illness. “And you need milk, not solid food.” He calls the humiliated teaching milk everywhere, both here and there. “In time,” he says, “you should have been teachers”; as if he were saying this: for the very reason why you have become especially weak and weak, you should be especially strong - “due to time.” And he calls the humble teaching milk because it becomes the weakest; the most perfect do not need it and dwelling on it for a long time is harmful for them. Therefore, now we should not bring in what was under the law, and we should not consider (Christ) equal (to the priest), because He is also a high priest, because He also offered sacrifice and prayed with cries and tears. And look how inconvenient this seems to us; and then it nourished them and did not seem at all inconvenient to them. Thus, the word of God is the true food that nourishes the soul. And that the word (of God) is food can be seen from the following. “I will send,” said (the Lord), “a famine to the land, not a famine of bread, not a thirst for water, but a thirst for hearing the words of the Lord” (Amos 8:11). “I fed you with milk, and not with solid food" (1 Cor. 3:2). He did not say: I fed (but: gave you something to drink), suggesting that this is not food; he expressed it as if about little children who cannot eat bread, for whom this is not drink, but food serves them instead of drink. So it is exactly here. He did not say: you have a need, but: “you need milk, not solid food,” - that is, you wanted, you yourself brought yourself to such a state, to such a need. “Everyone who is fed with milk is ignorant of the word of righteousness” (Heb. 5:13). What does it mean: “in the word of righteousness”? Here, it seems to me, he also hints at a way of life. Likewise, Christ said: “unless your righteousness exceeds the righteousness of the scribes and Pharisees” (Matthew 5:20). and he says: “ignorant of the word of truth,” that is, inexperienced in the highest wisdom, unable to lead a higher and perfect life, or here he calls Christ and the lofty teaching about Him. Having said: “unable to listen,” he did not add why, but left them to understand for themselves, not wanting to make his words burdensome. In his letter to the Galatians, he expressed his surprise and bewilderment (Gal. 1:6), which could have served much more to their consolation when the same thing happened to them, as if beyond his expectations - this is what the bewilderment consists of. Do you see that there is another infancy and another perfection (besides the physical)? Let us try to be perfect with this perfection; It is possible to achieve this perfection both in childhood and adolescence, because it is not a matter of nature, but of virtue. “Solid food is characteristic of those who are perfect, whose senses are accustomed by skill to distinguish between good and evil” (Heb. 5:14). What does it mean? Didn't they have sophisticated senses and didn't know what was good and what was evil? He does not speak about life in the words: “to distinguish between good and evil” - it is possible and easy for every person to know this - but about right and high dogmas, as well as wrong and low teachings. The child does not know how to distinguish between good and bad food, often puts dirt in his mouth, takes harmful things and does everything without reasoning. But this is not perfection. Such are those who listen to everything without distinction and incline their ears to absurd teachings without reasoning. He denounces them as people who constantly waver and indulge in one thing or another. He hints at this at the end of the letter when he says: “Do not be carried away by different and strange teachings” (Heb. 13:9). This is what it means: “to distinguish between good and evil.” The larynx eats food, and the soul understands teachings. 4. So, we too will study. If you hear that (some heretic) is neither a pagan nor a Jew, then do not immediately consider him a Christian, but find out everything else: after all, both the Manichaeans and all heretics took on this guise in order to thus deceive the simplest people. If we have the senses of the soul, skillfully accustomed to distinguish between good and evil, then we will be able to distinguish them. And how do our feelings become habituated? By constant listening, by practicing the Scriptures. If we present their error, if you listen today and tomorrow, and find out that they are not good, then you will learn everything, you will know everything; If you don't understand today, you will understand tomorrow. “Whose feelings,” he says, “have been trained by skill.” Do you see that we must train our ears by listening to the divine (Scriptures), so as not to be carried away by strange novelties? “Trained,” he says, “by habit,” that is, to be experienced. One (the heretic) says that there is no resurrection, another does not expect anything in the future, the third says that there is another God, the fourth that (Christ) has a beginning from Mary. Look how everyone immediately fell into error from immoderation, adding some and subtracting others (from the right teaching). Thus, the first of all heresies, Marcion’s, invented another God who does not exist: here is an addition! The next one behind her, Savellieva, claims that the Son and the Father and the Spirit are one person. Then Markellova and Fotinova preach the same thing. Further, Paul of Samosata preaches that He received the beginning from Mary. Then comes the Manichaean, later heresy. And after them - Apieva. There are others too. But we accepted the faith simply, so we do not need to cleave to countless heresies and go into research, but we consider everything that they decide to add to it or subtract from it to be wrong. Just as legislators do not force one to examine thousands of measures, but command one to adhere to the one that is indicated, so it is in relation to dogmas. But no one wants to listen to the Scriptures. If we heeded them, then not only would we not fall into error, but we would also restrain others who were mistaken and save them from danger. Thus, a strong warrior can not only defend himself, but also protect those who stand next to him, and save him from attacks from enemies. And now others do not even know that the Scriptures exist, while the Holy Spirit took so many measures to ensure that they were preserved. Turn to antiquity, and you will see the inexpressible love of God. (God) inspired blessed Moses, fashioned the tablets, kept him forty days on the mountain, and the same number of others, to give the law; then he sent prophets who suffered countless disasters; when the war came, in which everyone was taken captive or exterminated, and the books were burned, then He again inspired another wonderful man, i.e. Ezra, so that he would expound them, composing them from the remnants. After this, He arranged for them to be translated by seventy (interpreters), who translated them. Christ came and received them; the apostles spread them everywhere, after the signs and wonders created by Christ. What's next? After such actions, the apostles also wrote, as Paul says: “It is described for our instruction, who have reached the last ages” (1 Cor. 10:11); and Christ said: “You are mistaken, not knowing the Scriptures” (Matthew 22:29); and Paul also says: “through patience and comfort from the Scriptures we kept hope” (Rom. 15:4); and again: “All Scripture is inspired by God and profitable” (2 Tim. 3:16); and again: “Let the word of Christ dwell in you richly” (Col. 3:16). Also the prophet (said): “And he meditates on His law day and night” (Ps. 1:2); and in another place: “all your conversation is in the law of the Most High” (Sir. 9:20); and again: “How sweet are Your words to my throat! better than honey to my lips” - he did not say: “to my hearing,” but: “to my throat, Thy words! better than honey to my lips” (Ps. 119:103). Also Moses (said): “And talk about them when you sit in your house and when you walk by the way, and when you lie down and when you get up” (Deut. 6:7). And Paul in his letter to Timothy says: “Take care of this, abide in this” (1 Tim. 4:15). And many (sayings) could be given about this subject. Even though there are people who don't even know that the Scriptures exist. That’s why we don’t have anything healthy, nothing useful. When someone wants to learn the art of war, he considers it necessary to study military laws; also, when someone wants to learn the art of a helmsman or a builder, or some other art, he finds it necessary to study everything related to this art; but here it is not visible that anyone has done anything similar, while this science requires vigilant study. That this is a science that requires study, about this, listen to what the prophet says: “Come, children, listen to me: I will teach you the fear of the Lord” (Ps. 33:12). Therefore, the fear of God really requires study. And then he says: “Who loves life?” (Ps. 33:13). Here he talks about the (future) life. And again: “Keep your tongue from evil and your lips from deceitful words. Avoid evil and do good; seek peace and follow it” (Ps. 33:14–15). Do you know which prophet, or writer of everyday life, or apostle, or evangelist said this? I don’t think (that anyone knew), except a few; and about these again, if we bring evidence from another place, we can say the same. Here I will quote the same saying, only expressed in different words; “Wash yourselves, make yourselves clean; remove your evil deeds from before my eyes; stop doing evil, learn to do good, seek righteousness” (Is. 1:16–17), “keep your tongue from evil and your lips from deceitful words. Avoid evil and do good." Do you see that virtue requires study? He says: “I will teach you the fear of the Lord”; and this one: “learn to do good.” So, do you know where these (sayings) are? I don’t think (that anyone knew), except for a few. Meanwhile, this is read to you two or three times every week. The reader, having come out, first says whose book it is, which prophet, or apostle, or evangelist, and then pronounces his saying, so that you notice them better and know not only the content, but also the reason for what was written and who said it. But everything is in vain, everything is in vain. All your zeal is directed towards the affairs of life; there is no concern for the spiritual. That is why those (worldly affairs) do not go according to your desire and encounter many obstacles. Christ said: “Seek first the kingdom of God and His righteousness, and all these things will be added to you” (Matthew 6:33). Everything else, he says, will be given in the form of an increase. But we have perverted the order, we are looking for land and earthly blessings, as if those (heavenly blessings) will be given to us in the form of an increase. That's why we don't get either one or the other. Let us come to our senses someday and begin to strive for future blessings; then everything else will be added. It is impossible for someone who seeks divine benefits not to receive human ones as well: this is the definition of the truth itself that said this! So, let us not act differently, but let us keep the commandment of Christ, so that we do not lose everything; God himself is able to bring about contrition in us and make us better, in Christ Jesus our Lord, with whom to the Father with the Holy Spirit be glory, dominion, honor and worship, now and ever, and unto ages of ages. Amen. The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” You might be interested in: