Беседа 17

Hebrews 9:24–26. For Christ entered not into a sanctuary made with hands, built in the image of the true, but into heaven itself, now to appear for us before the face of God, and not in order to offer Himself many times, as the high priest enters the sanctuary every year with the blood of others; otherwise He would have had to suffer many times since the beginning of the world; He once, towards the end of the centuries, appeared to destroy sin through His sacrifice. 1. The Jews greatly exalted themselves in the church and the tabernacle; That’s why they said: “Here is the church of the Lord, the church of the Lord, the church of the Lord” (Jer. 7:4). Nowhere on earth was such a church built, either for its preciousness, or for its beauty, or for anything else, because God, having commanded to build it, commanded it to be done with great splendor, and the Jews themselves were inclined and attached more to the physical. It had gilded stones in its walls, which anyone can learn about from the second book of Kings and from the book of Ezekiel, as well as how many talents of gold were spent on it. The construction of the second (church) was even more brilliant in beauty and everything else. And not only because he was precious, but also because he was alone. Its beauty attracted everyone, because people came there from the ends of the earth, from Babylonia and Ethiopia. Luke expresses this in Acts when he says: “Now there were Jews in Jerusalem, devout people, from every nation under heaven. Parthians, and Medes, and Elamites, and the inhabitants of Mesopotamia, Judea and Cappadocia, Pontus and Asia, Phrygia and Pamphylia, Egypt and the parts of Libya adjacent to Cyrene, and those who came from Rome...” (Acts 2:5, 9-10). So, people came there from all over the world, and the glory of this church was great. What does Paul do? What he did regarding the victims, he does the same here; Just as he contrasted the death of Christ to them, so here he contrasts the whole sky with the church. But it is not only this that shows the difference, but also the fact that our priest is closer to God: “to appear,” he adds, “before the face of God.” Thus, he proves the importance of the matter not only by the sky, but also by the entrance itself - because not through prototypes alone, as here, but he sees God (Christ) himself there. Do you see that all the humiliating things were said about Him because of His condescension? Is it any wonder then that (Paul) introduces him as interceding as a high priest? “For Christ entered not into a sanctuary made with hands, built in the image of the true, but into heaven itself, now to appear for us before the face of God, and not,” he says, “to offer Himself many times, as the high priest enters the sanctuary every year with the blood of others.” So, this is the truth, and these are types; that church was built in the likeness of the heaven of heaven. But what are you saying? Really, if He had not entered heaven, He, who exists everywhere and fills everything, would not have appeared (to the face of God)? It is obvious that all this is said about His flesh. “To appear now,” he says, “for us before the face of God.” What does “for us” mean? He entered, he says, with a sacrifice that could appease the Father. For what, tell me? Was He an enemy (of God)? Among the angels there were enemies of God, but He was not an enemy. And that the angels were enemies, listen to what (the apostle) says about this: “so that through Him he could reconcile all things to Himself, having pacified through Him, through the Blood of the cross His, both earthly and heavenly” (Col. 1:20). Therefore, it is rightly said that He entered into heaven “to appear now for us in the presence of God,” but for us. “Not to offer Himself many times, as the high priest enters into the sanctuary every year with the blood of others.” Great difference! Christ himself is both victim and priest. “Otherwise,” he says, “He would have had to suffer many times since the beginning of the world.” Here he reveals a certain dogma: if, he says, He had to offer sacrifices many times, then He would have to be crucified many times. “He will one day, by the end of the ages.” Why - “by the end of centuries”? After many sins; If all this had happened in the beginning and no one had believed, then the work of building the economy would have remained useless; Christ did not have to die a second time to correct this deficiency; when, over time, a multitude of sins appeared, then He appeared at the right time. The same thing (the apostle) says in another place: “when sin abounded, grace abounded all the more” (Rom. 5:20). “And just as it is appointed for men,” he says, “to die once, and then to judge, so Christ, having once offered Himself as a sacrifice to take away the sins of many, will appear a second time, not for the atonement of sin, but for the salvation of those who wait for Him” (Heb. 9:27-28). 2. Having proved that it was not necessary to die many times, (the apostle) now shows why He died once. “Men,” he says, “are destined to die once.” So He died once for all people. Why, aren’t we already dying the same death? We die, but do not remain in it; and this does not mean dying. The power of death and true death is that when the deceased no longer has the opportunity to return to life; if after death he comes to life, and with a better life, then this is not death, but dormition. Death could keep everyone; That is why Christ died to free us. “So Christ also, having once offered Himself (glory - “was offered”) as a sacrifice” (Heb. 9:28). By whom was “offered?” Obviously, of course. Here He shows in Him not only a priest, but also an offering and a sacrifice; then he adds the reason why He “came.” “Once sacrificing Himself,” he says, “to take away the sins of many.” Why did he say “many” and not “all”? Because not everyone believed. He died for everyone in order to save everyone, as much as depended on Him - His death was powerful to save everyone from destruction - but He “took away the sins” of not everyone, because they themselves did not want to. What does it mean: “to take away sins”? Just as during the offering that we make, we also offer up sins when we say: forgive us the sins that we have committed willingly or unwillingly, i.e. first we mention them, and then we ask for leave - so it was here. When did Christ do this? Listen to how He himself says: “And for them I consecrate Myself” (John 17:19). This is how He bore sins: He took them from people and lifted them up to the Father, not in order to pronounce judgment against them, but in order to forgive. “The second time,” he says, “he will appear not for the cleansing of sin, but for those who wait for Him for salvation.” What does it mean: “not for the cleansing of sin”? Not in order to take away sins, and not for sins will he come another time to die again; He did not die once because he had to die. Why will he “appear”? To punish, he says; however, he does not express this (directly), but with joy: “not for the cleansing of sin, but for those who wait for Him for salvation,” since there is no longer a need for sacrifice to save them, but for this, works are needed. “Having a shadow of the good things to come,” he says, “and not the very image of things” (Heb. 10:1), i.e. not the very truth. Just as in painting, while the drawing is being sketched, some kind of shadow is obtained, and when they put the paints and add colors, then an image is made - so it was with the law. “The law, having a shadow of future benefits, and not the very image of things,” i.e. sacrifices, remission (of sins). For every summer: “with the same sacrifices, constantly made every year, he can never make those who come with them perfect. Otherwise, they would stop bringing them, because those who offer the sacrifice, having once been cleansed, would no longer have any consciousness of sins. But through sacrifices we are reminded of sins every year, for it is impossible for the blood of bulls and goats to destroy sins. Therefore Christ, entering the world, says: You did not desire sacrifices and offerings, but you prepared a body for Me. Burnt offerings and sin offerings are displeasing to You. Then I said: Behold, I come, as it is written about Me at the beginning of the book, to do Your will, O God. 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.” He abolishes the first in order to establish the second” (Heb. 10:1–9). Do you see again what abundance (in the apostle’s speech)? This victim, he says, is one, but there are many; That’s why they weren’t strong, because there were many of them. 3. Indeed, tell me, why were many sacrifices needed if one was enough? The multitude of sacrifices and the fact that they were offered continually shows that they never purified (the ones who offered). Just as a medicine, when it is strong, beneficial to health and capable of destroying any disease, does everything when applied once; the very fact that it accomplishes everything, having been applied once and no longer being applied, shows its power, and the fact that it is no longer applied is a consequence of its action; if it is applied continuously, then this is a clear sign that it has no power - because the advantage of the medicine is to be applied once, and not often - and so it is exactly here. Why were they continually treated by the same victims? If they were free from all sins, then sacrifices would not be offered daily, but it was determined that they should be offered for the whole people continually, both in the evening and during the day. Thus, what they did was an accusation of sins, and not a resolution of sins, a reproof of weakness, and not a sign of strength. Since the first sacrifice had no effect, a second one was offered; and since this one did not help, then the third; - thus it served as a denunciation of sins. So, the offering of sacrifices was a reproof of sins, and the continual (offering) was a reproof of weakness. But in the work of Christ, on the contrary: He brought once, and that is enough forever. And he well called (the apostle the victims) antitypical; Indeed, they were only a prototype, but had no power, just as in paintings the image has the image of a person, but does not have his power. The original and the image have something in common; there is similarity in the image, but no strength. So it is exactly in relation to heaven and the tabernacle: it was a similar image to it - since it was holy - but its power and everything else were not the same. What does it mean: “He appeared to destroy sin through His sacrifice”? What does “for destruction” mean? Those. disgrace; sin no longer has boldness, because it is put to shame. How? He should have achieved punishment (people's death), but he did not achieve it, and he himself suffered violence; when he wanted to destroy everyone, then he himself was destroyed. “He appeared by His sacrifice,” he says, “that is, he appeared to God and appeared before Him. So, do not think that if the priest made sacrifices many times every year, he did it simply and not because of weakness. If not because of weakness, then why was this done? If there were no wounds, then there would be no need for medicine. This is why, says (the apostle), it is commanded to offer sacrifices continually - because of weakness and as a reminder of sins. So what? Don't we bring every day? We offer, but we are making a remembrance of His death, and this sacrifice is one, not many. Like one, and not many? So that it was offered once, like that which was offered in the Holy of Holies. That one was her prototype, and this one is her image. We continually bring the same Lamb, not one today and another tomorrow, but always the same. So there is only one victim. Although it is offered in many places, are there really many Christs? No, there is one Christ everywhere, both complete here and complete there, His one body. And just as He, offered in many places, is One body, and not many bodies, so the sacrifice is one. He is our High Priest, having made the sacrifice that purifies us; We also bring it now, then it was brought, but not depleted. This is done in remembrance of what happened then: “Do this,” it is said, “in remembrance of Me” (Luke 22:19). Not another sacrifice like the high priest of that time, but we offer the same one constantly; or better said, we perform a remembrance of the sacrifice. 4. Since I mentioned this sacrifice, I want to tell you, initiated into the mysteries, a little - not much in volume, but containing great power and benefit; my words are not from us, but from the Spirit of God. What is it? Many partake of this sacrifice once throughout the year, others twice, and others several times. Our words apply to everyone, not only to those present here, but also to those in the desert, because they receive communion once a year, and sometimes even after two years. So what? Who should we approve? Are those who receive communion once, or those who receive communion often, or those who receive communion rarely? Neither one nor the other, nor the third, but those who receive communion with a clear conscience, with a pure heart, with an impeccable life. Let such people always begin; and not like that - not once. Why? Because they bring upon themselves judgment, condemnation, punishment and torment. Do not be surprised at this: just as food, which is nutritious in itself, when it enters an upset stomach, produces harm and disorder throughout (the body), and becomes the cause of illness, so it happens with terrible secrets. Do you become worthy of a spiritual meal, a royal meal, and then again defile your lips with uncleanness? Do you anoint yourself with myrrh, and then again become filled with the stench? Tell me, I exhort you: when you start communion in a year, do you really think that forty days is enough for you to cleanse your sins for the entire time? And then, after a week, you indulge in the same things again? Tell me: if you, having recovered for forty days from a long illness, then again took up the same food that caused the illness, would you not have lost the previous work? Obviously so. If in this way the natural order is perverted, then even more so the moral order. For example: we are naturally gifted with vision and have naturally healthy eyes; but often due to illness our vision is damaged. If natural properties are perverted, then aren’t moral ones much more so? You spend forty days restoring the health of your soul, or maybe not even forty, and you think to appease God? You're kidding, man. I say this not to forbid you to begin once a year, but rather to desire that you continually approach the holy mysteries. For this reason, the priest then shouts, calling on the saints, and with this shout, as it were, tests everyone, so that no one approaches unprepared. Just as in a flock, where there are many healthy sheep, and many also affected by scabs, it is necessary to separate the latter from the healthy ones, so in the Church, where there are healthy and sick sheep, with this exclamation the priest separates the latter from the former, announcing to everyone such a terrible saying, and calls and invites the saints. Since no man can know the soul of his neighbor, “for what man knows,” says (the apostle), “what is in a man, except the human spirit that lives in him?” (1 Cor. 2:11), - then he makes such an exclamation after completing the entire sacrifice, so that no one without attention and as it happens does not approach the spiritual source. And in the herd - nothing prevents us from using the same comparison again - we lock up the sick (sheep), keep them in the dark, feed them other food, depriving them of clean air, fresh grass, and an external source. So here, this exclamation serves, as it were, instead of bonds. You cannot say: I did not know, I did not understand that such a thing was in danger, especially when Paul also testified to this. Or will you say: I didn’t read? But this does not serve to justify you, but to condemn you; Every day you go to church - and you haven’t learned this yet? 5. However, so that you cannot imagine this pretext, the priest, like some kind of herald, raising his hand up, standing on a raised platform, being visible to everyone, in terrible silence, in a loud voice pronounces a formidable appeal, with which he calls on some and excommunicates others, doing this not with his hand, but with a word that is much more effective than the hand. This appeal, reaching our ears, as if by hand, repels and rejects some, while attracting and representing others. Tell me, I ask you, doesn’t a herald come out at the Olympic Games, crying out in a loud and strong voice: can anyone accuse this man of anything, is he not a slave, is he not a thief, is he not immoral? - although those feats are not spiritual or moral, but require bodily strength? If, where physical feats are performed, morality is carefully examined, then this is all the more necessary here, where the entire feat belongs to the soul. So, before us now stands a herald, not touching and drawing everyone’s head, but suddenly touching the inner head of everyone; he does not call outside accusers, but everyone against themselves; doesn’t say: can’t anyone blame this person, but what? – Doesn’t anyone blame himself? When he says: “holy to holies,” he says: if anyone is not holy, do not approach. He doesn’t just say: pure from sins, but: holy; and what makes one holy is not only the remission of sins, but also the influx of the Spirit and the abundance of good deeds. Not only do I want, he says, that you be washed from uncleanness, but that you be white and beautiful. If the Babylonian king chose prominent and beautiful young men from among the captives (Dan. 1:4), then how much more should we, those who stand at the royal table, be beautiful in soul, have gold jewelry, clean clothes, royal shoes, a beautiful face of the soul, clothed in this gold jewelry and girded with the truth. Let such a one proceed and touch the royal vessels. And if someone, dressed in rags, dirty and dusty, wants to start the royal meal, then it is known what he will be subjected to, and forty days will not be enough for him to wash away the sins committed during the entire (past) time. If Gehenna is not enough for this, although it is eternal - and for this it is eternal - then even more so such a short time. After all, we show not strong, but weak repentance. Preferably eunuchs should appear before the king; By eunuchs I mean people with a bright soul, without any impurity or any vice, exalted in mind, having the eye of the soul meek and watchful, strict and alert, and not drowsy and dormant, filled with perfect freedom, alien to shamelessness and insolence, vigilant, healthy, not very regrettable and sad, but not absent-minded and careless. It is in our power to improve our eye in this way and make it sharp and beautiful. When we do not direct it at smoke and dust—such are all human blessings—but at subtle streams, at the light breeze of the wind, at sublime, great objects and filled with perfect peace, purity and joy, then we will soon acquire such (an eye) and strengthen it with such pleasant contemplation. If you see a man who is covetous and has great wealth, do not direct your eye there: it is dirt, smoke, bad fumes, darkness, great crowding, restless exhaustion. Do you see a person practicing virtues, being content with his own, standing on the broad path of peace, not lamenting or worrying about anything here - stop (your eye) on him, direct him there, and you will make him much better and brighter, delighting him not with earthly flowers, but with the flowers of virtue, chastity, meekness and all the others. Nothing troubles our eye more than a bad conscience: “my eye is troubled,” says (the Psalmist), “with wrath” (synod. “my eye is withered with sorrow”) (Ps. 6:8); nothing darkens it more. Deliver him from this evil, and you will make him pure and strong, always filled with good hopes. Let us all, both this and other faculties of the soul, arrange as Christ desires, so that, having become worthy of the Head placed over us, we can go where He wants: “I want,” He says, “that where I am, they also should be with Me, that they may see My glory” (John 17:24), which may we all be worthy of in Christ Jesus our Lord, with whom the Father and the Holy Spirit glory, power, honor, now and ever, and forever and ever. Amen. The paragraphs in the text were arranged by us. – Editorial staff of “ABC of Faith” You might be interested in: