In the Gospels, the words "how hard it is for those who have riches to enter the kingdom of God" are also repeated in the Gospel of Mark in the form "how hard it is for those who trust in riches to enter the kingdom of God." This is an important addition that helps us understand the mind of the Lord Jesus Christ...
In the Gospels, the words "how hard it is for those who have riches to enter the kingdom of God" are also repeated in the Gospel of Mark in the form "how hard it is for those who trust in riches to enter the kingdom of God." This is an important addition that helps us understand the mind of the Lord Jesus Christ. There is nothing inherently bad about money in and of itself; what is bad is that we so easily become slaves to it. We begin to think about how to acquire more and more, which easily becomes a passion, a kind of obsession. And then a person lives only for themselves and their money, which is far too little for a fulfilling life. Furthermore, earning money gradually consumes all of one's time and strength, leaving none for God, for love, for people, or for anything else... Moreover, a person imperceptibly begins to focus entirely on what they can do for themselves with their wealth: I will buy this, and then another... However, you cannot take any of this to the grave. In several places, the Gospel tells us that money is good as a means to do good works, and not only for oneself. In short, having enough money to live a dignified life and to do good for others is not bad at all. But it is important that money does not become the meaning and ultimate goal of life. As a means, however, why not?
It is understandable that if one has very little money, such spiritual problems, if they arise at all, do so on a much smaller scale. We must admit that one can be destitute and yet think only about money (this is often complicated by murmuring: "I am so good, yet I have been deprived of what I deserve"). This, obviously, is no better. Happiness is not found in money (nor in its quantity), but in being generous without murmuring. Perhaps generosity is precisely the key word in defining the Christian attitude toward wealth. Generosity sanctifies the one who has money, while greed defiles even the poor.
Poverty that is not fixated on itself and its meager resources has, perhaps, one significant advantage: one can truly and firmly put their hope in God. In prosperity, this hope gives way to gratitude to God for giving you the strength and ability to earn a living. Gratitude to God ("bundled," so to speak, with generosity) also strips wealth of the taint of sin. And to be grateful in poverty is a mark of true spiritual maturity.
Undoubtedly, poverty is a heavy burden. And every hardship in life can be an opportunity for a person to draw closer to Christ, who voluntarily impoverished Himself for our sake and became a poor man.
Finally, for a Christian, any condition in life is valuable only when God Himself calls them to it. Some (and they are the majority) He calls to be poor and to bear all the burdens of life with gratitude and generosity (even with small means). To others, the Lord directly says: "sell all that you have, and follow Me." And a third group is called to earn much money, and to help the first and the second... It is crucial to find your place and to answer your specific calling. Otherwise, neither poverty nor wealth will bring any spiritual benefit.
As for commerce... The Word of God looks favorably upon any honest human endeavor that is not coupled with sin, that brings benefit to others, and that causes no harm to anyone. Thus, the circle of forbidden occupations is quite limited: banditry, prostitution... Of course, commerce, like politics, can struggle to be entirely honest (especially in certain "exotic" countries, such as ours). But difficult does not mean impossible. I have even encountered honest and believing traffic police officers (admittedly, in the remote provinces and a long time ago, but the roads there were wonderful).
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7:8 And here - In the Levitical priesthood. But there - In the case of Melchisedec. He of whom it is testified that he liveth - Who is not spoken of as one that died for another to succeed him; but is represented only as living, no mention being made either of his birth or death.
7:9 And even Levi, who received tithes - Not in person, but in his successors, as it were, paid tithes - In the person of Abraham.
7:11 The apostle now demonstrates that the Levitical priesthood must yield to the priesthood of Christ, because Melchisedec, after whose order he is a priest,
- Is opposed to Aaron, Heb 7:11-14.
- Hath no end of life, Heb 7:15-19,
but "remaineth a priest continually." If now perfection were by the Levitical priesthood - If this perfectly answered all God's designs and man's wants For under it the people received the law - Whence some might infer, that perfection was by that priesthood. What farther need was there, that another priest - Of a new order, should be set up? From this single consideration it is plain, that both the priesthood and the law, which were inseparably connected, were now to give way to a better priesthood and more excellent dispensation.7:12 For - One of these cannot be changed without the other.
7:13 But the priesthood is manifestly changed from one order to another, and from one tribe to another. For he of whom these things are spoken - Namely, Jesus.Pertaineth to another tribe - That of Judah. Of which no man was suffered by the law to attend on, or minister at, the altar.
7:14 For it is evident that our Lord sprang out of Judah - Whatever difficulties have arisen since, during so long a tract of time, it was then clear beyond dispute.
7:15 And it is still far more evident, that - Both the priesthood and the law are changed, because the priest now raised up is not only of another tribe, but of a quite different order.
7:16 Who is made - A priest. Not after the law of a carnal commandment - Not according to the Mosaic law, which consisted chiefly of commandments that were carnal, compared to the spirituality of the gospel. But after the power of an endless life - Which he has in himself, as the eternal Son of God.
7:18 For there is implied in this new and everlasting priesthood, and in the new dispensation connected therewith, a disannulling of the preceding commandment - An abrogation of the Mosaic law. For the weakness and unprofitableness thereof - For its insufficiency either to justify or to sanctify.
7:19 For the law - Taken by itself, separate from the gospel. Made nothing perfect - Could not perfect its votaries, either in faith or love, in happiness or holiness.But the bringing in of a better hope - Of the gospel dispensation, which gives us a better ground of confidence, does. By which we draw nigh to God - Yea, so nigh as to be one spirit with him. And this is true perfection.
7:20 And - The greater solemnity wherewith he was made priest, farther proves the superior excellency of his priesthood.
7:21 The Lord sware and will not repent - Hence also it appears, that his is an unchangeable priesthood.
7:22 Of so much better a covenant - Unchangeable, eternal. Was Jesus made a surety - Or mediator. The word covenant frequently occurs in the remaining part of this epistle. The original word means either a covenant or a last will and testament. St. Paul takes it sometimes in the former, sometimes in the latter, sense; sometimes he includes both.
7:23 They were many priests - One after another.
7:24 He continueth for ever - In life and in his priesthood.That passeth not away - To any successor.
7:25 Wherefore he is able to save to the uttermost - From all the guilt, power, root, and consequence of sin.Them who come - By faith. To God through him - As their priest. Seeing he ever liveth to make intercession - That is, he ever lives and intercedes. He died once; he intercedes perpetually.