Глава 7

Hebrews 7:1. For 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. Hebrews 7:2. To whom Abraham divided even the tithe from everything - first, according to the sign of the name, the king of righteousness, and then the king of Salem, that is, the king of peace. “This is Melchizedek, king of Salem, priest of the Most High God, who brought Abraham back from the slaughter of the kings and bless him,” “and Abraham separated the tithe from all.” The apostle, apparently, speaks narratively, but in this way he prepares what is needed for the purpose he proposes. For this reason, the patriarch Abraham is represented as receiving the blessing and bringing tithes from the spoils, in order to show how the patriarch yields to the prototype in everything; and then Melchizedek’s names prove his greatness. “The king of righteousness is said first, then the king of Salem, who is the king of peace.” This name - "Melchizedek" in the Hebrew and Syriac languages ​​means: king of righteousness. This same Melchizedek reigned in Salem, and Salem is interpreted as: peace. And so the Apostle wants to prove that Melchizedek is a prototype of the Lord Christ. “For this,” according to the Apostle, “is our peace” (Eph. 2:14); The Prophet calls it our righteousness (Jer. 33:15). Hebrews 7:3. Without father, without mother, without genealogy, having neither the beginning of days nor the end of life, being like the Son of God, he remains a priest forever. “Without a father, without a mother, without a clergyman, without a beginning to the day, and having no end to the life, he is likened to the Son of God, and remains a priest.” The Divine Scripture set forth the genealogy of Abraham and many others, both before and after him who lived, and his father, and grandfather, and great-grandfather, and his ancestors, even adding how old he was, gave birth, and how long he lived and died. In the reasoning of Melchizedek, the Divine Scripture does not make it known either his father, or mother, or family, or how long he lived when he came to the end of life. So, therefore, he is “without a father, without a mother, without a clergyman, having neither a beginning by day, nor an end to life”: for the Divine Scripture did not let us know about any of this. But the Lord Christ by nature, in reality, has each of these properties. He is “without a mother”, like God, because he was born of one Father; and “without a father”, as a man, because he was born from a single Mother, that is, the Virgin; He is “without a clergy of kind”, like God, for he has no need for genealogy, because he was born of an unborn Father; He did not have a “beginning by day,” because His birth is eternal; has no “end to life,” because His nature is immortal. Therefore, the Apostle did not liken the Lord Christ Melchizedek, but Melchizedek to Christ, because Melchizedek is the image of Christ, and Christ is the truth of the image. In the priesthood, it was not Melchizedek who became like the Lord Christ, but the Lord Christ is “a priest forever, according to the order of Melchizedek”; the rank of Melchizedek, not accepting the highest rank, but hiding the Divine dignity and accepting humiliation for our salvation. Thus, He is called “the lamb” (John 1:29), “the sacrifice” (2 Cor. 5:21), “the oath” (Gal. 3:13), “the way” (John 14:6), “the door” (John 10: 9) and very many other similar names. The Apostle said about Melchizedek that “the priest remains forever,” because he did not give the priesthood to children, like Aaron, Eleazar and Phinehas. For whoever transfers this lot to another is, apparently, deprived of his dignity when another begins to have its effectiveness. But there is another meaning to this. Just as we call Moses not only the legislator, but also the law itself, so we call Melchizedek both the person and the work—the priesthood. And the priesthood belongs to the Lord Christ, who has endless life. Hebrews 7:4. You see how great is he to whom Abraham the patriarch gave tithes of his best spoils. “You see, this tree, to which Abraham the patriarch gave tithes from the elect.” The Apostle mentioned the dignity of Abraham not simply, but with the intention of showing that the very root of the priests, the foundation of blessings, through whom all nations become partakers of blessings, brought a tithe of spoils to Melchizedek. Heb.7:5. Those who receive the priesthood from the sons of Levi have a commandment to take tithes according to the law from the people, that is, from their brothers, although these also came from the loins of Abraham. “And those who receive the priesthood from the sons of Levi shall have the commandment to make men ten according to the law, that is, their brethren, even if they came from the loins of Abraham.” The dignity of the priesthood, says the Apostle, is such that priests under the law collect tithes even from their relatives and fellow tribesmen, who boast that they have the same ancestor. Hebrews 7:6. But this one, who was not descended from their lineage, received tithes from Abraham and blessed him who had the promises. “But he who is not numbered among them by birth, bless the age of Abraham and the one who has the promise.” Subordinate priests demand tithes from their fellow tribesmen. And Melchizedek, being a foreigner, took tithes from the patriarch himself and gave blessings to those who accepted God’s promises. The Apostle also explained this: without a clergyman; for he said that Melchizedek did not belong to them by birth. Therefore it is clear that he is not without a clergyman in reality, but as a type. Hebrews 7:7. Without any contradiction, the lesser is blessed by the greater. “Without any contradiction, the lesser of the greater is blessed.” It is indisputable and extremely certain that the greater usually bless the lesser. Heb.7:8. And here the tithes are taken by mortal men, and there by the one who has a testimony about himself that he lives. “And here dying men receive tithes: there he is testified that he is alive.” The Apostle took this from the prophetic testimony, for it is said: “You are a priest forever, according to the order of Melchizedek” (Ps. 109:4). since the Jews had the right to say that Abraham was not a priest and it was right for him to bring tithes and receive a blessing for that, but Aaron received the priesthood, and after him his family became involved in God’s grace, the Apostle prudently shows that Aaron and his family brought tithes in the person of the patriarch. Hebrews 7:9. And, so to speak, Levi himself, who accepts tithes, in the person of Abraham gave the tithe. Hebrews 7:10. For he was still in his father's loins when Melchizedek met him. “And the river, Abraham and Levi, received tithes, and gave tithes to eat”: “even more was it in the loins of the father, when Melchizedek shat it.” The Patriarch was not yet the father of Isaac when he received the blessing from Melchizedek. Therefore, he still had within himself the beginnings of childbearing. But from Isaac came Jacob, and from Jacob Levi. Therefore, says the Apostle, Levi was in Abraham when Abraham brought the tithe and received the blessing. Therefore, it was necessary for Levi to give tithes and receive the blessing. Then the Apostle again presents his speech in a different way and, boldly relying on the indisputability of what he says, proves that the Levitical priesthood is terminated and in its place the priesthood according to the order of Melchizedek is introduced. And at the same time, the doctrine of the new covenant is also pre-sown. Hebrews 7:11. So, if perfection were achieved through the Levitical priesthood - for the law of the people is associated with it - then what further need would there be for another priest to rise up in the order of Melchizedek, and not be called after the order of Aaron? “Even if the Levitical priesthood was perfect, the people were established in the law: what else is there a need for another priest to rise up according to the order of Melchizedek, and not to speak according to the order of Aaron?” If the priesthood under the law, says the Apostle, had perfection, because everything lawful was fulfilled by it, what does it mean to bestow another priesthood? Why is God's promise that the priesthood will be given not according to the order of Aaron, but according to the order of Melchizedek? And thus everything lawful was fulfilled. It made sacrifices, it cleansed from defilement, it also fulfilled the commandments about holidays. The Apostle expressed this: “the people were upon him according to the law.” Thus, having shown the change of the priesthood, it also shows the cessation of the law. Hebrews 7:12. Because with the change of the priesthood there must be a change of the law. “For what is offered to the priesthood is changed according to need and law.” The law is associated with the priesthood. Therefore, as soon as the priesthood ends, it is necessary to follow the same with the law. Hebrews 7:13. For He of whom this is spoken belonged to another tribe, from which no one approached the altar. “About him they say this: to another tribe, take communion; from no one else come to the altar.” The Apostle also says the name of the tribe. Hebrews 7:14. For it is known that our Lord arose from the tribe of Judah, about which Moses said nothing regarding the priesthood. “For it is clear that our Lord has risen from the tribe of Judah, about which tribe Moses spoke nothing about the priesthood.” The Apostle used the word “appear” in the sense: indisputable. For when the Magi came and Herod asked the Jews: “Where is Christ born?” - they said: “In Bethlehem Judeistem.” Then they confirmed their word with the testimony of Scripture: “For it is written... and you, Bethlehem, land of Judah, are no less than the least among the rulers of Judah: for from you will come forth a leader for Me, who will shepherd My people Israel” (Matthew 2:4-6). And from this tribe, says the Apostle, not a single priest appeared. On the contrary, Uzziah, having dared to undertake a priestly task, suffered the dishonor of leprosy as punishment for this arrogance. This mystery of the Economy is worthy of surprise. For just as the Lord Christ, being the eternal king, was called our high priest, so the tribe of Judah, being at first royal, was honored with the priesthood in the person of the Lord. Hebrews 7:15. And this is even more clearly seen from the fact that another Priest arises in the likeness of Melchizedek. Hebrews 7:16. Who is such not according to the law of the carnal commandment, but according to the power of unceasing life. Hebrews 7:17. For it is testified: You are a priest forever, according to the order of Melchizedek. “And what is more evident is that in the likeness of Melchizedek a priest arises”, “Who was not fast according to the law of the commandments of the flesh, but according to the power of the indestructible life.” “For He testifies that You are a priest forever, according to the order of Melchizedek.” And in another way, says the Apostle, the similarity of both can be shown. Just as Melchizedek had no successors in the priesthood, so Christ does not transfer the priesthood to another. For the Apostle called the “carnal commandment” that the law, due to the mortality of people, after the death of the high priest, commanded his son to assume the priesthood. I think that this word also implies something else. For the priests cleansed only the body, sprinkling and washing it; They also made sacrifices for him, because they had the custom of making sacrifices not for murderers or for those who undermine other people’s marriage beds, but for those with sperm, for lepers, for those who touched dead bones. Then the Apostle again returns to the word about the law. Hebrews 7:18. The abolition of a former commandment occurs because of its weakness and uselessness. Hebrews 7:19. For the law brought nothing to perfection; but a better hope is introduced, by which we draw near to God. Hebrews 7:20. And how this was not without an oath. “The putting aside of a former commandment happens because it is weak and useless”: “the law did nothing: but it brings us a better hope, by which we draw closer to God.” “And not without an oath.” The law, says the Apostle, ceases, but the hope of a better one is introduced. But the law ceases not because it is bad, as the heretics claim in their mental corruption, but because it is weak and cannot bring complete benefit. However, it should be noted that the Apostle calls the unnecessary things in the law weak and unprofitable: circumcision, the Sabbath, and the like. And this: “Thou shalt not kill, thou shalt not commit adultery” and the like, and the New Testament commands us to keep it with even greater severity (Matthew 5:21-32). Therefore, instead of what was canceled, we accepted the hope of future benefits. It makes us God's own. An oath confirms God’s promise to us, Hebrews 7:21. For they were priests without an oath, but this one with an oath, because it was said about Him: The Lord swore, and will not repent: You are a priest forever, according to the order of Melchizedek. “They are without the oath of the priestess Bysh, but this one with an oath through the Speaker to Him: The Lord swears, and will not repent: You are a priest forever, according to the order of Melchizedek.” since God Himself also appointed priests under the law, and after they ceased to appoint another in their place, the Apostle had to say that God appointed the former without an oath, and when he appointed this he also added an oath. Therefore, do not think that this priesthood, like the previous one, will cease and in its place will again be another. Such an assumption is rejected by the former oath. Hebrews 7:22. Then Jesus became the surety of the best covenant. “According to a fraction of the best covenant, Jesus became the handyman.” Having shown that the priesthood is associated with the law, and then that the Levitical priesthood ceases, and the priesthood is established according to the order of Melchizedek, the Apostle fearlessly puts forward the New Testament and declares that it is as different from the Old as the second priesthood is better than the first. And since the New Testament promised us the Kingdom of Heaven, the resurrection of the dead and eternal life, but none of this was visible, then the Apostle rightly called the Lord Jesus the “springer” of this covenant, Who with His own resurrection confirmed the hope of our resurrection, and assured us of His own resurrection with the miracles that were performed by the Apostles. Then again, in another way, the Apostle proves the superiority of this priesthood. Hebrews 7:23. Moreover, there were many of those priests, because death did not allow one to be alone. Hebrews 7:24. And this One, as one who abides forever, also has an imperishable priesthood. “And they are more numerous than the priesthood of Bysha, the essence of which is forbidden to abide before death”: “This one, who abides forever, has the inviolable priesthood.” Priests under the law have a mortal nature, and therefore cannot continuously serve as priests, but their successors to the priesthood are children; Christ, as an immortal, does not transfer the rank of priesthood to another. Hebrews 7:25. Therefore He can always save those who come to God through Him, being always alive to intercede for them. “In the same way, He can save to the end those who come to God through Him, He who is always alive, by interceding for them.” The very humiliation of these words cries out that all this is not befitting the Divinity of Christ. For He does not live to intercede for us: His life is beginningless and indestructible. Consequently, this should also be understood about humanity, because just as he suffered for us, so he intercedes for us. However, the divine Apostle combined the sublime with the derogatory, for he said that Christ “saves” us and gives us perfect salvation. Hebrews 7:26. This is how our High Priest should be: holy, not involved in evil, blameless, separated from sinners and exalted above heaven. “This is the kind of Bishop who is fitting for us, reverent, kindly, undefiled, excommunicated from sinners and above the heavens.” And, I think, those who think contrary to the truth will agree that this is characteristic of humanity, and not of the Divine. For, not to mention other things, and this: “being higher than the heavens,” is it befitting of God the Word, who arranged everything? These words make it possible to see the One who, through suffering, became higher than the heavens. God the Word has an indescribable nature. Therefore, let us apply this to the Lord Christ as to man, not meaning anyone else by Him other than God the Word, but knowing what is characteristic of the Divine and what is characteristic of humanity. Hebrews 7:27. Who does not need daily, like those high priests, to offer sacrifices first for his own sins, then for the sins of the people, for He did this once, sacrificing Himself. “Who should not have need all the days, like the high priestess, first to offer sacrifices for their own sins, then for human sins: for you did this alone, offered to yourself.” The apostle presented two properties that those worthy of the priesthood did not have. For they often offered sacrifices and made sacrifices for themselves; because they themselves sin like men, and being subject to sins, they do not have such boldness to offer sacrifices. But Christ does neither one nor the other; the first, because he is not involved in sin, and the second, because a single sacrifice is enough for salvation. They offered something else as a sacrifice, but He offered His body, He Himself became both a priest and a sacrifice, and, like God, accepting the gift with the Father and the Spirit. Hebrews 7:28. For the law appoints as high priests those who have infirmities; and the word of oath, after the law, established the Son, perfect forever. “For the high priests, who have weakness, give the law to men.” For such is the nature of people. “The word of the oath is according to the law, the Son is perfect forever.” The Only Begotten Son has perfection by His birth, because the Father begot Him perfect. Therefore, this should be understood by humanity. For the Apostle here calls the immortal perfect. We must understand no other Son than the Son by nature, but one and the same, receiving the same name as a man, and again existing and by nature Son, as God. You might be interested in: