Hebrews 4.11–13
He had said above “There is no creature that is not manifest in His sight,” intimating His Godhead; then, since he had touched on the flesh, he again discourses more condescendingly, saying (ver. 14), “Having then a great High Priest, that is passed into the heavens”: and shows that His care is greater and that He protects them as His own, and would not have them fall away. For Moses indeed (he says) did not enter into the rest, while He [Christ] did enter in. And it is wonderful how he has nowhere stated the same, lest they might seem to find an excuse; he however implied it, but that he might not appear to bring an accusation against the man, he did not say it openly. For if, when none of these things had been said, they yet brought forward these [charges], saying, This man hath spoken against Moses and against the law (see Acts xxi. 21, 28); much more, if he had said, It is not Palestine but Heaven, would they have said stronger things than these.
[5.] But he attributes not all to the Priest, but requires also what is [to come] from us, I mean our profession. For “having,” he says, “a great High Priest, who is passed into the heavens, Jesus the Son of God, let us hold fast our profession” [or “confession” ]. What sort of profession does he mean? That there is a Resurrection, that there is a retribution: that there are good things innumerable; that Christ is God, that the Faith is right. These things let us profess, these things let us hold fast. For that they are true, is manifest from the fact, that the High Priest is within. We have not failed of [our hopes], let us confess; although the realities are not present, yet let us confess: if already they were present they were but a lie. So that this also is true, that [our good things] are deferred. For our High Priest also is Great.
Ver. 15. “For we have not an High Priest, who cannot be touched with the feeling of our infirmities.” He is not (he means) ignorant of what concerns us, as many of the High Priests, who know not those in tribulations, nor that there is tribulation at any time. For in the case of men it is impossible that one should know the affliction of the afflicted who has not had experience, and gone through the actual sensations. Our High Priest endured all things. Therefore He endured first and then ascended, that He might be able to sympathize with us.
But was “in all points tempted like as we are, yet without sin.” Observe how both above he has used the word “in like manner,” and here “after the likeness.” (c. ii. 14.) That is, He was persecuted, was spit upon, was accused, was mocked at, was falsely informed against, was driven out, at last was crucified.
“After our likeness, without sin.” In these words another thing also is suggested, that it is possible even for one in afflictions to go through them without sin. So that when he says also “in the likeness of flesh” (Rom. viii. 3), he means not that He took on Him [merely] “the likeness of flesh,” but “flesh.” Why then did he say “in the likeness”? Because he was speaking about “sinful flesh”: for it was “like” our flesh, since in nature it was the same with us, but in sin no longer the same.
[6.] Ver. 16. “Let us come then boldly [with confidence] unto the throne of His grace, that we may obtain mercy, and find grace to help in time of need.”
What “throne of grace” is he speaking of? that royal throne concerning which it is said, “The Lord said unto my Lord, Sit Thou on My right hand.” (Ps. cx. 1.)
What is “let us come boldly”? Because “we have a sinless High Priest” contending with the world. For, saith He, “Be of good cheer, I have overcome the world” (John xvi. 33); for, this is to suffer all things, and yet to be pure from sins. Although we (he means) are under sin, yet He is sinless.
How is it that we should “approach boldly”? Because now it is a throne of Grace, not a throne of Judgment. Therefore boldly, “that we may obtain mercy,” even such as we are seeking. For the affair is [one of] munificence, a royal largess.
“And may find grace to help in time of need [for help in due season].” He well said, “for help in time of need.” If thou approach now (he means) thou wilt receive both grace and mercy, for thou approachest “in due season”; but if thou approach then, no longer [wilt thou receive it]. For then the approach is unseasonable, for it is not “then a throne of Grace.” Till that time He sitteth granting pardon, but when the end [is come], then He riseth up to judgment. For it is said, “Arise, O God, judge the earth.” (Ps. lxxxii. 8.) (“Let us come boldly,” or he says again having no “evil conscience,” that is, not being in doubt, for such an one cannot “come with boldness.”) On this account it is said, “I have heard thee in an accepted time and in a day of salvation have I succored thee.” (2 Cor. vi. 2.) Since even now for those to find repentance who sin after baptism is of grace.
But lest when thou hearest of an High Priest, thou shouldst think that He standeth, he forthwith leads to the throne. But a Priest doth not sit, but stands. Seest thou that [for Him] to be made High Priest, is not of nature, but of grace and condescension, and humiliation?
Thus is it seasonable for us also now to say, “Let us draw near” asking “boldly”: let us only bring Faith and He gives all things. Now is the time of the gift; let no man despair of himself. Then [will be] the time of despairing, when the bride-chamber is shut, when the King is come in to see the guests, when they who shall be accounted worthy thereof, shall have received as their portion the Patriarch’s bosom: but now it is not as yet so. For still are the spectators assembled, still is the contest, still is the prize in suspense.
[7.] Let us then be earnest. For even Paul saith, “I so run not as uncertainly.” (1 Cor. ix. 26.) There is need of running, and of running vehemently. He that runneth [a race] seeth none of those that meet him; whether he be passing through meadows, or through dry places: he that runneth looketh not at the spectators, but at the prize. Whether they be rich or whether they be poor, whether one mock at him, or praise him, whether one insult, or cast stones at him, or plunder his house, whether he see children, or wife, or anything whatever. He is occupied in one thing alone, in running, in gaining the prize. He that runneth, never standeth still, since even if he slacken a little, he has lost the whole. He that runneth, not only slackens nothing before the end, but then even especially straineth his speed.
This have I spoken for those who say; In our younger days we used discipline, in our younger days we fasted, now we are grown old. Now most of all it behooves you to make your carefulness more intense. Do not count up to me the old things especially done well: be now youthful and vigorous. For he that runneth this bodily race, when gray hairs have overtaken him, probably is not able to run as he did before: for the whole contest depends on the body; but thou—wherefore dost thou lessen thy speed? For in this race there is need of a soul, a soul thoroughly awakened: and the soul is rather strengthened in old age; then it is in its full vigor, then is it in its pride.
For as the body, so long as it is oppressed by fevers and by one sickness after another, even if it be strong, is exhausted, but when it is freed from this attack, it recovers its proper force, so also the soul in youth is feverish, and is chiefly possessed by the love of glory, and luxurious living, and sensual lusts, and many other imaginations; but old age, when it comes on, drives away all these passions, some through satiety, some through philosophy. For old age relaxes the powers of the body, and does not permit the soul to make use of them even if it wish, but repressing them as enemies of various kinds, it sets her in a place free from troubles and produces a great calm, and brings in a greater fear.
For if none else does, it is said, yet they who are grown old know, that they are drawing to their end, and that they certainly stand near to death. When therefore the desires of this life are withdrawing, and the expectation of the judgment-seat is coming on, softening the stubbornness of the soul, does it not become more attentive, if one be willing?