Толкование Книга пророка Исаии 1 глава 11 стих - Экзегет

  The word introduces a new legislation, rejecting the old, as unprofitable to those living 1845 bodily according to it. For it is impossible for the blood of bulls and goats to take away sins, even if they themselves, when sinning, thought to propitiate God through these things. But with the seed having been taken away, which the Lord God left behind, it must reasonably be thought that the word is established concerning those who dared such things against Christ, both rulers and followers. Therefore, he says, I will no longer forgive your sins. For he forgave those in Babylon to those taken captive after seventy years had passed, as Zacharias says: "You have overlooked the cities of Judah this seventieth year;" but to those who crucified Christ He would not relent, he says, except that in the last of days the remnant will be saved. And he stated the cause of such abandonment, saying, "For your hands are full of blood," indicating the murder of Christ. For he observes that he nowhere now accuses them of being idolaters, but that they did not know the Lord, and that they abandoned him, and provoked the Holy One of Israel. Therefore he also turns away from their sacrifices, as being from impious men, and who are attached to their sins. "For a sacrifice to God is a contrite spirit." For each one must offer himself as a living sacrifice, well-pleasing to God, a spiritual worship, a sacrifice of praise. For these things the former sacrifices also, having a shadow of the good things to come, hinted at; even if to those who were then thick-headed they were fitting in their outward form until the time of reformation; since, as far as pleasing God is concerned, he would not have legislated the sacrifices. But since the multitude of sacrifices according to the law are sent away, he has accepted one sacrifice in the last of the ages, for the abolition of sin, the lamb of God who takes away the sin of the world. And with the truth having appeared, the shadow is useless. And one must offer to God both virtues and faith. For with such sacrifices God is well pleased. Since also of old they offered for their own transgressions, and Christ permitted it, being prefigured in the things offered. But now having come, he has put an end to the types. But the phrase, "I am full," must be taken by itself, not connecting it with what follows. For to God alone belongs the fullness of all blessedness, but not of the things mentioned next. "For of his fullness we have all received." For he is the object of desire for all, while he himself desires nothing. From him is a crown full of grace and power. And Paul, after the recognition, returned to Jerusalem full of the spirit; from this, Abraham was full of days. And in the returning people full days will be found. But if he casts away all the worship through Moses, how is it that "One jot shall not pass from the law until all things are fulfilled?" Is it not then clear that having cast out the corporeal, he promises to fulfill the spiritual? But observe that he did not reject all blood, but that from 1848 irrational animals, in contrast to that which was shed in the last days for the remission of sins, speaking better than that of Abel. And with the sacrifices being transferred to the spiritual, it was necessary for the priesthood also to be transferred, so that the one according to the order of Melchizedek might enter in its place. One must also distinguish the whole burnt offering, and thus add, of rams; so that it might be added in harmony with, "I do not want." To which must be assigned the phrase, "Neither should you come to be seen by me." For the phrase, "I do not want," is common. And along with the sacrifices he sets aside also the command that every male must be seen before the Lord. For they were unjust and perverse. But it is written: "The eyes of the Lord are on the righteous." And, "His face beholds uprightness;" and he also says, "Who has required these things from your hands?" meaning the corporeal things of the law. For the whole law is summed up in this, "You shall love your neighbor as yourself."