1. Faith is a great and salvific work; Without it, it is impossible to be saved. But it cannot bring (salvation) by itself, but a right life is also needed. For this reason Paul offers people who have already been vouchsafed the sacraments, the following exhortation: "Let us therefore strive to enter into that rest." "Let us try," he says, because faith alone is not enough, and it is necessary to add a (good) life, it is necessary to have great diligence. Truly, we need great diligence in order to ascend to heaven. For if those who suffered so many calamities in the wilderness were not worthy of the (promised) land, if they could not receive the land because they murmured and gave themselves up to fornication, then how can we be worthy of heaven, living scattered and careless? Therefore, we need great diligence. And behold, it is not only that (the Apostle) who is in danger that otherwise we will not enter (into rest) - he did not say: "Let us try to enter into rest," so as not to be deprived of such blessings - but added that which especially touches people. What exactly? "lest anyone fall into disobedience by the same example" - i.e. we must direct our mind, hope, expectation there, so as not to fall in the same way. The example (of the Jews) shows that we can fall. "By the same example," he says; And further, lest you, when you hear the expression, "In the same way," think that the punishment for us will be the same, listen to what he adds: "For the word of God is alive and active, and sharper than any two-edged sword: it pierces to the division of soul and spirit, joints and marrow, and judges the thoughts and intentions of the heart." Here he suggests that (in ancient times) the same word of God was at work, that it lives and has not perished. Therefore, when you hear what is said about the word, do not think of a simple word: it is "sharper," he says, "than any sword." Notice what a device he makes, and from this learn why the prophets also had to speak of weapons, of the bow and the sword. "If [anyone] does not turn," says (the Psalmist), "He sharpens His sword, bends His bow" (Psalm 7:13). If now, after so long a time and such a sleep, (the Apostle) cannot touch the words by the name alone, but has need of these expressions in order to present the simile more strongly, how much more were they needed then. "It penetrates," he says, "to the separation of soul and spirit." What does this mean? It expresses nothing terrible: either that it separates the spirit from the soul, or that it penetrates the most incorporeal beings, not like the sword, which (pierces) only the body. He shows here that it punishes the soul, and the innermost examines, and penetrates the whole person. "And he judges the thoughts and intentions of the heart. And there is no creature hidden from Him." In this way he especially frightens them. And the meaning of his words is this: If, he says, you stand in the faith, but not yet with full conviction, do not give yourselves up to tranquillity; it judges what is hidden in the heart, because it also passes there to test and punish. But what do I say, he continues, about people? Even if you point to angels, archangels, cherubim, seraphim, and any created beings, everything is open before His eyes, everything is manifest and clear, nothing can be hidden from Him. "But all things are naked and open before His eyes: to Him we will give an account" (τετραχηλισμένα), he said, borrowing this figurative expression from the skin taken from the sacrifices being slaughtered. When someone slaughters a sacrifice and skins an animal, then all the entrails are opened and made visible to our eyes: so also all things are open before God. Notice how often (the apostle) uses material images; it depended on the infirmity of the listeners. And that they were weak, he expressed when he called them "unable to hear" (Heb. 5:11), and having need of milk, and not solid food. "All things are naked and open before His eyes: to Him we will give an account." What does it mean: "by the same example he did not fall into disobedience"? Here he seems to explain the reason why (the Jews) did not see the land. They, he says, received the pledge of God's power, but when they should have believed, they gave themselves over to fear, did not think anything lofty about God, fell into faint-heartedness, and thus perished. Something else may be said, namely, that they, having made the greater part of the journey, and being already at the very gates, at the very wharf, were shipwrecked. The same, says (the Apostle), I fear for your sake. This is the meaning of the words: "by the same example he did not fall into disobedience." And that they also endured much, he testifies to this later, when he says to them: "Remember your former days, when you were enlightened, and endured the great feat of suffering" (Hebrews 10:32). Thus, let no one give himself over to cowardice, despair at the end of the podvig and do not fall. And there are, in fact, people who at first rush to podvig with lively zeal, and then, not wishing to add a little to them, lose everything. Your ancestors, he says, can sufficiently teach you not to fall into the same thing, so as not to endure the same thing that they suffered. This is the meaning of the words: "by the same example he did not fall into disobedience." Therefore, he says, let us not faint, as he says to them at the end: "Strengthen the hands that are drooping, and the knees that are weak" (Hebrews 12:12). "Lest anyone," he says, "fall into disobedience by the same example"; and this truly means falling. Then, lest thou, when thou hearest, "By the same example thou shalt fall into disobedience," thou shalt not understand here the same death as they (the Jews) were subjected to, see what he says: "For the word of God is alive and active, and sharper than any two-edged sword." The word strikes the souls of such people more mightily than any sword, inflicts heavy blows, and inflicts mortal wounds. And (the apostle) has no need to prove or confirm this, presenting such clear events. What kind of war, he says, what sword destroyed them (the Jews)? Did they not simply fall of their own accord? Let us, therefore, not be careless, because we have not yet suffered the same thing: "As long as it is possible to say, 'Today,'" we must be careful. But having expressed such (the effects of the word) on the soul, so that the hearers do not remain careless, he adds (its effects) also on the body; Just as a king deals with commanders who have committed important crimes, first depriving them of their military leadership, then stripping them of their belt and rank, and finally, summoning a herald, punishes them, so also does the sword of the Spirit. After this, in order to make his words more striking, he talks about the Son and says: "To Him we will give an account," i.e. to Him we will give an account of our deeds. Therefore, let us not fall down and give way to faint-heartedness. What has been said is sufficient for admonition; but he is not satisfied with this, but adds the following: "having a great High Priest, who has passed through heaven, Jesus the Son of God" (Hebrews 4:14).

2. And that he really said this for such a purpose, is evident from what follows: "For we have," he adds, "not such a high priest, who cannot have compassion on us in our weaknesses" (Hebrews 4:15). For the same reason he said above: "For as He Himself endured, being tempted, He is able to help them that are tempted" (Hebrews 2:18). See how he does the same thing here. The meaning of his words is as follows: (Christ) walked the same path that we are walking now, or even the most difficult; He has experienced all things human. When (the Apostle) said: "And there is no creature hidden from Him," he points to divinity; and when he began to speak of His flesh, he again said something despised: "Therefore having," he says, "a great high priest who passed through the heavens"; - shows His great care (for people) for whom He intercedes as His own, and does not want them to fall. Moses, he says, did not enter into rest, but He did; And in what way, I will explain. But it is not surprising that he did not express this directly: either in order that he might not think to seek an excuse for himself, he included (Moses) among the others, or in order that they might not think that he was reproaching this man, he did not express himself clearly, because if they, although he said nothing of the kind, accused him of speaking against Moses and the law, then much more would they accuse him if he said that (rest is) not Palestine, but heaven. However, he does not attribute everything to the High Priest, but demands a certain work from us, namely, confession. "Therefore," he says, "having a great high priest who has passed through heaven, Jesus the Son of God, let us hold fast to [our] confession." What confession is he talking about? (On the confession) that there is resurrection, recompense, and innumerable blessings, that Christ is God, that (our) faith is right: this we must confess, this we must contain. The truth of all this is evident from the fact that the high priest entered (into heaven) (Heb. 9:24). Therefore, let us confess, so that we may not fall away; although these blessings do not exist (here), we will confess; if they were now, they would be a lie. It is also true that they are postponed, because our High Priest is great: "We have not such a high priest who cannot sympathize with us in our infirmities." He does not know our condition, as many of the chief priests do, who do not know (not only) the suffering, but also what suffering is. It is impossible for people to know the sufferings of a sufferer who has not experienced and felt them himself. But our High Priest has experienced all things; for this reason He experienced all things beforehand, and then ascended to be able to suffer together. "Who, like [us], is tempted in all things, save sin." As above (the Apostle) said: also (Hebrews 2:14), so here: "like [us]", i.e., He was subjected to persecution, spitting, reproach, ridicule, slander, exile, and finally crucifixion. "Like [we] tempted in all things, save sin." Here he also inspires something else, namely, that it is possible for one who is in sorrow to be without sin. When he says, "In the likeness of the flesh," he does not mean that (Christ took) the likeness of the flesh, but that He took on flesh. Why should we say: in the likeness? Because he has sinful flesh in mind; His flesh was like our flesh; in nature it was the same as ours, but in relation to sin it was not the same. "Wherefore let us draw boldly unto the throne of grace, that we may receive mercy, and obtain grace for timely help" (Hebrews 4:16). What throne of grace does he speak of? Of the royal throne, of which it is said, "The Lord said to my Lord, Sit at my right hand, till I make thy enemies thy footstool." (Psalm 109:1). It is as if He were saying: let us approach with boldness, because we have a sinless High Priest who overcomes the world: "Be of good cheer," He said, "I have overcome the world" (John 16:33); it means to endure everything and be clean from sins. But, you will say, if we are under sin, and He is sinless, then how will we approach Him with boldness? So that (His throne) is now the throne of grace, and not of judgment.

For this reason let us approach with boldness, that we may receive the mercy which we desire; and this (what we desire) is precisely His mercy and royal gift. "And find grace for timely help." He said well, "For timely help." If, he says, you will approach now, you will receive both grace and mercy, because you will approach in good time; but if you approach then, you will not receive it, because then it will be untimely to approach; then (His throne) will no longer be a throne of grace. The throne of grace exists as long as the King who bestows grace sits on it; and when the end comes, then He will stand in judgment, because it is said: "Arise, O God, judge the earth" (Psalm 81:8). Something else can be said (here): "Let us approach," he says, "with boldness," i.e., having nothing evil on our conscience, without giving ourselves over to doubt, because such (the doubter) cannot approach with boldness. That is why it is said in another place: "In the time of favor I heard Thee, and in the day of salvation I helped Thee" (Isaiah 49:8). And now the repentance received by sinners after the font (forgiveness through) is a work of grace. And lest thou, when thou hearest that He is the High Priest, think that He stands (before God, the Apostle) and here represents Him sitting on the throne; Meanwhile, the priest is not sitting, but standing. Do you see that His high priesthood is not the result of His essence, but of grace, condescension, and humiliation? It is opportune to say to us now: let us approach and ask boldly, let us bring only faith, and He will give us everything. Now is the time of the gift; No one, despair. The time of despair will then come when the palace is closed, when the king enters to see those who sit at table, when the bosom of the patriarch accommodates those who will be worthy of it; And now there is not, because the exploits are not yet over, the struggle is still going on, the reward is still ahead.

3. Let us make haste; and Paul says, "Therefore I do not flee as to that which is unfaithful" (1 Cor. 9:26). You need to run, and run unrelentingly. The runner does not look at anything, whether he meets meadows or barren places. The runner does not pay attention to the spectators, but to the reward: whether they are rich or poor, whether someone laughs or praises, whether he blasphemes, whether he throws stones, whether he plunders his house, whether he sees his children or his wife, or whatever it may be, he never turns back, but cares only about one thing - to flee and receive the reward. He who runs does not stop anywhere, because if he shows even a little negligence, he will lose everything. The runner not only does not weaken at the end (of the race), but then he tries to run with special strength. This I have said against those who say: in youth we struggled, in youth we fasted, and now we are old. Now it is especially necessary to strengthen piety. Do not count your old feats for me; but now especially be young and flourishing. Whoever is engaged in bodily feats, indeed, having lived to gray hair, can no longer flee as before, because his entire podvig was bodily.

But why do you diminish your feats? Here you need a soul, a cheerful soul; but the soul in old age is strengthened, then it blossoms more, then it is more exalted. As the body, when it is possessed by fever and other diseases, even if it is strong, is exhausted, and when it is freed from this misfortune, it regains its strength, so the soul, in youth, is possessed by fever, then it is especially possessed by the love of glory, of satiety, of voluptuous pleasures, and many other deceptions; but when old age comes to her, then all these passions are driven away, some by time, others by wisdom. Old age, weakening the strength of the body, prevents the soul (of the elders) from giving itself over to passions, even if it desires, but taming them as if they were some kind of enemies, it places it in a place free from anxiety, produces great silence in it and inspires great fear, since if no one else, then the elders know that they will die and in every way stand close to death. Thus, when worldly desires arise on the one hand, and on the other hand there is an expectation of judgment, which tames the disobedience of the soul, it becomes more attentive if it wills. But do we not see, you will say, old men who are worse than young men? You point out to me the extreme depravity: for we also see the possessed - how they themselves, without any (extraneous) push, throw themselves into the abysses. In the same way, extreme depravity is when an old man suffers from the diseases of young men; he no longer has justification in (referring to) youth, he cannot say: "Remember not the sins of my youth and my transgressions" (Psalm 24:7). Remaining vicious in old age, he shows that in his youth he was like this not through ignorance, not through inexperience, not because of (young) age, but because of negligence. Only he can say: "Remember not the sins of my youth and my transgressions," who behaves befitting an elder, who has reformed in old age; And whoever in old age still acts outrageously, is it possible for such a person to be called an elder, when he does not even honor his own age? For he who says, "Remember not the sins of my youth and my transgressions," says it as a man who lives rightly in old age.

Therefore, by the deeds of old age, do not deprive yourself of forgiveness even in the sins of youth. In fact, is not what is done absurd and beyond the limits of forgiveness? The elder gets drunk, sitting in the taverns; the elder hurries to the horse lists; An elder to come to the spectacles, running with the crowd, like a child! It is truly shameful and ridiculous to adorn oneself with gray hair on the outside, but to have a childish meaning on the inside. If any young man insults him, he immediately puts his gray hair on display. Be ashamed of them beforehand. If you are not ashamed of your gray hair, and at the same time being an old man, then how do you demand that a young man be ashamed of your gray hair? You do not honor your gray hairs, but disgrace them. God has honored you with gray hair, has granted you an important advantage: why do you give up your own honor? How will a young man revere you, when you give yourself over to voluptuousness more than he? Gray hair is venerable when the one adorned with it acts as befits gray hair; and when he riots like young men, then he is funnier than young men. How can you exhort young men, old men, who are drunk to disorder? I say this not in order to reproach the elders, let it not be, but (in order to correct) the youths, because those who act in this way seem to me to be young men, even though they have entered the hundredth year of their lives; as well as young men, even if they are children of little age, if they behave chastely, are much better than the elders. These are not my words, but the Scriptures make the following distinction between them: "For it is not in longevity," it says, "that honorable old age is measured, nor by the number of years" (Wis. Sol. 4:8, 9).

4. We revere gray hair not because we prefer white to black, but because it is a sign of a virtuous life; looking at it, we conclude from it to the inner gray hair. Therefore, those who do deeds unworthy of gray hair become even more ridiculous.

We do not say this about everyone, and we do not simply direct our speech against old age - I have not forgotten to such an extent - but against young souls who disgrace old age; It is not of the elders that we speak with sorrow, but of those who dishonor their gray hair. An old man is a king, if he wishes to be one, and even a king is more clothed in scarlet, if he commands the passions, if he brings his passions down to the ranks of armor-bearers. But if he is carried away and deposed from the throne, if he becomes a slave to covetousness, vanity, ostentation, gluttony, drunkenness, anger and voluptuousness, if he anoints his hair with oil and clearly dishonors his age with his whims, then what punishment is he not worthy of? However, do not be so you, young men; and it is unforgivable for you when you sin. Why? As an old man can find himself in youth, as those who are in old age are youths, and vice versa; And just as there white hair does not save anyone, so here black hair is not an obstacle. If the old man is dishonored by the deeds of which I have spoken, how much more is the young man; and they cannot be forgiven for a young man. A young man may receive an excuse when he is called to manage affairs and proves inexperienced, when he has need of time and experience, but not when he should show chastity and courage, or when he should abstain from covetousness. There are cases in which a young man is condemned more than an elder. This one has need of more care for himself, because old age weakens his strength; but he, having the strength, if he will, to satisfy his needs, can he receive forgiveness when he does not want it, when he kidnaps more than an elder, when he holds grudges, despises (others), does not care (for them) more than an elder, speaks many things untimely, offends, curses, gets drunk? If he thinks that he cannot be condemned for violating chastity, then here, too, see how much means he has (for its preservation), if he will. Although lust is aroused in him more strongly than in an elder, there are many things that he can do more easily than an old man, and tame this beast. What is it? Works, reading, all-night vigils, fasts.

But, (you will say) why do you say this to us, not to monks? Are you telling me this? Rather, say to Paul, who says, "watching" in all patience and prayer (Col. 4:2), who says, "Do not turn the care of the flesh into lusts" (Romans 13:14); and he wrote this not only to the monks, but to all those living in the cities. A layman should not differ in any way from a monk, except only cohabitation with his wife; he has permission for this, but not for everything else, but in everything he must act in the same way as the monk. And the beatitudes of Christ are spoken not only to monks; otherwise, everything in the universe would perish, and we could reproach God for cruelty. If the Beatitudes are spoken only for monks, and it is impossible for a layman to attain them, and yet (God) has permitted marriage, then He Himself has destroyed all; If in married life it is impossible to fulfill what is characteristic of monks, then everything has become distorted and perished, the circle of virtues has become narrow. How will "marriage be honorable among all" (Hebrews 13:4), if it serves us as such an obstacle to virtue? What should be said? Perhaps it is very possible for those who have wives to be virtuous, if they wish. How? If they, having wives, will be "as if they had none," if they do not rejoice in gains, if they enjoy the world as if they do not enjoy it (1 Cor. 7:29-31). But if some have found in marriage an obstacle (to virtue), then let them know that it is not marriage that serves as an obstacle, but the will that abuses marriage, just as it is not wine that produces drunkenness, but an evil will and its immoderate use. Make use of marriage in moderation, and you will be the first in the kingdom of heaven and will be worthy of all the blessings which we may all be vouchsafed by the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father with the Holy Spirit be glory, dominion, and honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 8

"For every high priest chosen from among men is appointed for the service of men, to offer gifts and sacrifices for sins, who is able to condescend to the ignorant and the erring, because he himself is burdened with infirmity, and therefore he must offer sins for the people as well as for himself" (Hebrews 5:1-3).

1. Now Blessed Paul intends to show that this (new) testament 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 the temple, nor the holy of holies, nor the priest clothed in such adornments, nor the lawful rites, but all that was higher 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 bodily, therefore (the Apostle) offers all this teaching. And look at his wisdom: he begins with the first priest, constantly calling him a bishop, and in him he first of all shows the difference (between the New and Old Testaments). To do this, he first defines what a priest is, shows what are the qualities of a priest and what are the signs of the priesthood; and since there was a perplexity in the fact that (Christ) was not of noble birth, did not come from a priestly tribe, and was not a priest on earth, and therefore some could say: What kind of priest is He? - this (the Apostle) does now the same as in the Epistle to the Romans. There, revealing the incomprehensible truth that faith accomplishes what the lawful labor and the podvig of life could not accomplish, and wishing to prove that what seemed impossible was fulfilled and justified, he pointed to the patriarch (Abraham) and turned his entire speech to that time (Rom. 4). In the same way, here too he points out another path to the priesthood, presenting as an example those who have received it before. Just as in his discourse on punishment he presents not only hell, but also what happened to the forefathers, so here also he first confirms the truth with real objects. Although it would be necessary to prove earthly things to the heavenly ones, but since the listeners were weak, he does the opposite. At the same time, he imagines in advance what is common (between Christ and the priest), and then shows in what He has an advantage, since in comparison the advantage is seen when it is seen what is the similarity and what is the superiority; and if this is not the case, then there can be no comparison. "For every high priest chosen from among men"; this is common to Christ (with the priest). "Appointed for men to serve God," and this is common. "To offer gifts and sacrifices" for the people; and this (common), although not completely. But the rest is no longer the same. "He who is able to bear with the ignorant and the erring, because he himself is burdened with infirmity, and therefore he must offer sins for the people as well as 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 common: "And no one accepts this honor of himself, but he who is called of God, even as Aaron was" (Hebrews 5:4). Here he warns against the other (error) and shows that (Christ) was sent from God. Christ Himself often said the same thing in a conversation with the Jews: "I came from God, and I 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 and violated the law of the priesthood. "Even so Christ did not arrogate to Himself the glory of being a high priest" (Hebrews 5:5). When, you say, was He ordained? Aaron was ordained repeatedly, namely, when the rod was vegetating and when the fire descended, which destroyed those who wanted to appropriate the priesthood to themselves; but here such people not only do not tolerate anything of the kind, but, on the contrary, enjoy a good reputation. Whence then (the priesthood of Christ)? This he proves by prophecy, (the Priesthood of Christ) has nothing sensual in it, nothing visible; wherefore he proves it by prophecy, and in the time to come, "But He who said," he says, "To him, Thou art my Son, this day have I begotten thee." Was this said to the son? Yes, he says, this is said to the Son. But does this contribute to the resolution of the issue? And very much, because this is the preparation for ordination from God. "As in the other [place] he says: Thou art a priest forever after the order of Melchizedek" (Hebrews 5:6). To whom is this told? Who is in the order of Melchizedek? No one else but He, because all others were under the law, all kept the Sabbath, all were circumcised: no one else, he says, can be pointed out. "In the days of His flesh, with a mighty cry and with tears, He offered prayers and supplications to Him who was able to save Him from death; and he was heard because of [his] reverence; though He be the Son, yet through suffering He learned obedience" (Hebrews 5:7-8). Do you see what is explained here by nothing else than the care and abundance of love (of Christ)? What does it really mean, "with a mighty cry"? The Gospel nowhere says that (Christ) wept while praying, nor that He uttered a cry. Do you see that this means His condescension? Therefore (the Apostle) did not find it sufficient to say that He prayed, but also "with a mighty cry." "And he was heard," he says, "because of [His] reverence." "Though He be the Son, yet through His sufferings He learned obedience, and having been perfected, He became for all those who obey Him the author of eternal salvation, being called by God High Priest after the order of Melchizedek" (Hebrews 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 deny the reality of the flesh (of Christ). What does (the Apostle) say? The Son of God "and was heard because of [His] reverence." What can be said about the prophets? And what is the sequence in the words, "And he was heard for [His] reverence," and the following: "Though He be the Son, yet through suffering He learned obedience"? Who can say this about God? Who is so insane? What madman can say that? "And he was heard," he says, "because of [His] reverence." "Though He be the Son, yet through suffering He learned obedience." What kind of obedience did He learn? Having previously rendered obedience even unto death, as the Son to the Father, how did He learn obedience afterwards?

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 be possible, let this cup pass from me" (Matthew 26:39)? For the resurrection He never prayed to the Father, but on the contrary says on His own behalf: "Destroy this temple, and I will raise it up in three days" (John 2:19); and again, "No man takes it away from me, but I give it myself. I have power to lay it down, and I have power to receive it again" (John 10:18). What does that 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 delivered up to the chief priests and scribes, and they will condemn Him to death; and they shall deliver him up to the Gentiles to be mocked, and scourged, and crucified; and on the third day he shall 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 is soon heard. Since (the hearers) did not have a proper understanding of Him, he says that He was "heard," just as He Himself said to comfort His disciples: "If you had loved Me, you would have rejoiced that I said, I go 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)? For He gave "Himself," says the Scriptures, "for our sins" (Gal. 1:4); and again: "He who gave Himself as a ransom for all" (1 Tim. 2:6). What does this mean? It is evident that He had His flesh in mind when He speaks of Himself in a humiliated manner. So here also (the Apostle) says: "He was heard for [His] reverence," wishing to show that this was more His merit than the work of God's grace. Such, he says, was His reverence, that for this also God honored Him. "Habit," he says, "obedience." Here again he shows what is the benefit of suffering. "And having been perfected, he became for all those who obey him the author of eternal salvation." If He, being the Son, benefited from suffering by learning obedience, how much more can we. Do you see how much (the Apostle) speaks about obedience, so that they may be submissive? It seems to me that they have often been disobedient, and have not followed what they have been told; He hints at this by saying, "Unable to listen." "By suffering," he says, he constantly learned to obey God. "And having been accomplished," i.e. by means of suffering. This is what perfection consists in, this is what perfection should be attained through! And not only was He Himself saved, but for others it abundantly served for salvation. "And having been accomplished," he says, "he became for all those who obey him the author of eternal salvation, being called by God High Priest after the order of Melchizedek. Of this we ought to say a great deal; but it is difficult to interpret, because you have become unable to hear" (Heb. 5:9-11). Intending to speak about the difference of the priesthood, he rebukes them beforehand, suggesting that such a condescending way of speaking is milk, that in their infancy he is more occupied with the humiliated teaching of the flesh and speaks of Him as of some kind of righteous man. And behold, he did not keep silent about it at all, nor did he say everything; He did the first in order to elevate their minds, to persuade them to strive for perfection and not to remain ignorant of high dogmas, and the second in order not to burden their minds. "Of this," he says, "we ought to speak much; but it is difficult to interpret, because you have become incapable of listening." "It is difficult to interpret" because they do not 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 troubled and consider it a misfortune that (the apostle) found in the Jews an obstacle to teach the most perfect teaching. Though here, too, I think, with the exception of a few, there are many of the same, so that the same may be said of you, yet I will speak for a few. Did he, then, keep silent, or did he explain it afterwards, as he did in his ambassadors to the Romans? There he stopped the mouths of those who reproached and said: "And who are you, man, that you argue with God?" (Romans 9:20), then offered permission. So here, too, it seems to me, he did not completely keep 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 the Epistle to the Galatians, he says: "You walked well: who stopped you" (Gal. 5:7)? and again: "Have you suffered so much in vain" (Gal. 4:3); and again: "I am confident in you in the Lord" (Gal. 5:10). He says the same to them (the Jews): "We hope that you are in a better [condition] and hold fast to salvation" (Hebrews 6:9). In this way he achieves two ends: he does not strain (the mind) too much, and he 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 emulation in him, then when one finds an example in himself, when he is commanded to compete with himself, then the feasibility of teaching is revealed much more. Therefore he inspires this also, does not allow them to fall (in spirit) from strong reproof, and does not speak to them as if they had always been unkind, but expresses that they were once good. "For [judging by] the time, it behooved you to be teachers" (Hebrews 5:12). Here he shows that they have believed for a long time, and therefore inspires that they should instruct others also. Notice how often he begins to speak of the high priest and constantly postpones it; listen precisely to how he began: "Therefore, having a great High Priest, who has passed through the heavens"; and without saying how – "great" – he goes on to say: "Every high priest chosen from among men is appointed for the service of God"; and again, "Neither did Christ arrogate to Himself the glory of being a high priest." Then, having said, "Thou art a priest forever after the order of Melchizedek," he again postpones the discourse of this and says: "He, in the days of His flesh, with a mighty cry and with tears, offered prayers and supplications."

3. Since he has deviated (from the main subject) so many times, he says, as if justifying himself: the reason for this is in you. Alas, what an incongruity. Those who were to teach others remained not only disciples, but also the last of the disciples. "For [judging by] time," he says, "you ought to be teachers; but you must again be taught the first principles of the word of God." "The first principles of the word of God" he here calls the teaching about humanity (Christ). Just as in the external sciences the writings must first of all be studied, so in the word of God the teaching about mankind must first be learned. Do you see for what reason Paul speaks of the humiliated? This is what he did with the Athenians when he conversed with them: "Forsaking the times of ignorance," he said, "God now commands all men everywhere to repent, for He has appointed a day in which He will judge the world in righteousness, by means of the Man He has ordained, giving a testimony to all, raising Him from the dead" (Acts 17:30-31). Therefore, if he says anything about lofty things, he speaks briefly; but the despised is scattered in many places of the epistle. In this way the lofty is also revealed, because the very degraded can in no way be attributed to the divinity. In the same way, here, observing accuracy, he sets forth what is degraded in relation to humanity; and the reason is that his listeners could not perceive what was perfect. This he especially expressed in his Epistle to the Corinthians, when he said: "For if there be envy, contention, and dissension among you, are you not carnal" (1 Corinthians 3:3)? And look at his great wisdom, how he always turns according to the prevailing diseases. There weakness arose for the most part from ignorance and still more from vices, and 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 receive them, because they were carnal; And these could, by saying, "Because you have become incapable of listening," he expresses that they were once healthy, strong, and burned with zeal, and testifies that they were later subjected to such an illness. "And you need milk, not solid food." Everywhere he calls the humiliated doctrine milk, both here and there. "In time," he says, "you were to be teachers"; as if he were saying: therefore, because you have become especially weak and weak, you must be especially strong - "in time". And he calls despised teaching milk because it befits the weakest; but for the most perfect it is unnecessary and it is harmful for them to dwell on it for a long time. Therefore, now we should not bring in what was under the law, and we should not consider (Christ) equal (to the priest), because He also is the high priest, because He also offered a sacrifice and prayed with crying and tears. And see how inconvenient this seems to us; but they were nourished at that time 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 is evident from the following. "I will send," said (the Lord), "a famine upon the earth, not a famine of bread, nor a thirst for water, but a thirst for hearing the words of the Lord" (Amos 8:11). "I have nourished you with milk, and not with [solid] food" (1 Cor. 3:2). He did not say: he fed (but: gave him water), suggesting that this is not food; He expressed himself as if about little children who cannot eat bread, for whom it is not drink, but food serves them instead of drink. The same is true here. He did not say, "You have need," but, "You need milk, not solid food," i.e., you wanted, you brought yourself to such a state, to such a need. "Everyone who is nourished with milk is ignorant of the word of righteousness, because he is a babe" (Hebrews 5:13). What does it mean, "in the word of righteousness"? Here, it seems to me, he hints at the way of life. In the same way, Christ said: "Unless your righteousness surpasses the righteousness of the scribes and Pharisees" (Matthew 5:20). Thus he also says: "ignorant of the word of righteousness," i.e. inexperienced in the highest wisdom, unable to lead a higher and perfect life. Or here he calls Christ the truth and the lofty teaching about Him. Having said, "Unable to hear," he did not add why this was so, but left it to them to understand for themselves, not wishing to make his words burdensome. In the Epistle to the Galatians he expressed his surprise and bewilderment (Gal. 1:6), which could have served much more to console them, when it also happened to them, as if beyond his expectation - this is where the perplexity consists. Do you see that there is another infancy and another perfection (besides bodily perfection)? Let us try to be perfect by this perfection; It is possible to attain this perfection both in childhood and in adolescence, because it is not a matter of nature, but of virtue. "But solid food is proper to the perfect, whose senses are accustomed by habit to distinguish between good and evil" (Hebrews 5:14). What does that mean? Did they not have refined feelings and did not know what is good and what is evil? He does not speak of life in the words: "To the discernment of good and evil" – it is possible and easy for every man to know this – but of right and high dogmas, as well as wrong and low teachings. A child does not know how to distinguish between bad and good food, often takes dirt in his mouth, takes harmful food 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. And he denounces them as people who are constantly wavering and giving themselves over to one thing or another. He hints at this at the end of the epistle, when he says: "Do not be carried away by divers 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 the teachings.