[7.] (Ver. 26) "For such an High Priest also became us, who is holy, harmless, undefiled, separate from the sinners." Thou seest that the whole is said with reference to the manhood. (But when I say `the manhood,' I mean [the manhood] having Godhead; not dividing [one from the other], but leaving [you] to suppose what is suitable.) Didst thou mark the difference of the High Priest? He has summed up what was said before, "in all points tempted like as we are yet without sin." (c. iv. 15.) "For" (he says) "such an High Priest also became us, who is holy, harmless." "Harmless": what is it? Without wickedness: that which another Prophet says: "guile was not found in His mouth" (Isa. liii. 9), that is, [He is] not crafty. Could any one say thisconcerning God? And is one not ashamed to say that God is not crafty, nor deceitful? Concerning Him, however, in respect of the Flesh, it might be reasonable [to say it]. "Holy, undefiled." This too would any one say concerning God? For has He a nature capable of defilement? "Separate from sinners."
[8.] Does then this alone show the difference, or does the sacrifice itself also? How? (Ver. 27) "He needeth not" (he says) "daily, as the High Priest, to offer up sacrifices for his sins, for this He did once for all, when He offered up Himself." "This," what? Here what follows sounds a prelude concerning the exceeding greatness of the spiritual sacrifice and the interval [between them]. He has mentioned the point of the priest; he has mentioned that of the faith; he has mentioned that of the Covenant; not entirely indeed, still he has mentioned it. In this place what follows is a prelude concerning the sacrifice itself. Do not then, having heard that He is a priest, suppose that He is always executing the priest's office. For He executed it once, and thenceforward "sat down." (c. x. 12.) Lest thou suppose that He is standing on high, and is a minister, he shows that the matter is [part] of a dispensation [or economy]. For as He became a servant, so also [He became] a Priest and a Minister. But as after becoming a servant, He did not continue a servant, so also, having become a Minister, He did not continue a Minister. For it belongs not to a minister to sit, but to stand.
This then he hints at here, and also the greatness of the sacrifice, if being [but] one, and having been offered up once only, it affected that which all [the rest] were unable to do. But he does not yet [treat] of these points.
"For this He did," he says. "This"; what? "For" (he says) "it is of necessity that this [Man] have somewhat also to offer" (c. viii. 3); not for Himself; for how did He offer Himself? But for the people. What sayest thou? And is He able to do this? Yea (he says). "For the Law maketh men high priests, which have infirmity." (c. vii. 28.) And doth He not need to offer for Himself? No, he says. For, that you may not suppose that the [words, "this"] "He did once for all," are said respecting Himself also, hear what he says: "For the law maketh men high priests, which have infirmity." On this account they both offer continually, and for themselves. He however who is mighty, He that hath no sin, why should He offer for Himself, or oftentimes for others?
"But the word of the oath which was since the Law [maketh] the Son who has been consecrated for evermore." "Consecrated": what is that? Paul does not set down the common terms of contradistinction; for after saying "having Infirmity," he did not say "the Son" who is mighty, but "consecrated": i.e. mighty, as one might say. Thou seest that the name Son is used in contradistinction to that of servant. And by "infirmity" he means either sin or death.
What is, "for evermore"? Not now only without sin but always. If then He is perfect, if He never sins, if He lives always, why shall He offer many sacrifices for us? But for the present he does not insist strongly on this point: but what he does strongly insist upon is, His not offering on His own behalf.
[9.] Since then we have such an High Priest, let us imitate Him: let us walk in His footsteps. There is no other sacrifice: one alone has cleansed us, and after this, fire and hell. For indeed on this account he repeats it over and over, saying, "one Priest," "one Sacrifice," lest any one supposing that there are many [sacrifices] should sin without fear. Let us then, as many as have been counted worthy of The Seal, as many as have enjoyed The Sacrifice, as many as have partaken of the immortal Table, continue to guard our noble birth and our dignity for failing away is not without danger.
And as many as have not yet been counted worthy these [privileges], let not these either be confident on that account. For when a person goes on in sin, with the view of receiving holy baptism at the last gasp, oftentimes he will not obtain it. And, believe me, it is not to terrify you that I say what I am going to say. I have myself known many persons, to whom this has happened, who in expectation indeed of the enlightening sinned much, and on the day of their death went away empty. For God gave us baptism for this cause, that He might do away our sins, not that He might increase our sins. Whereas if any man have employed it as a security for sinning more, it becomes a cause of negligence. For if there had been no Washing, they would have lived more warily, as not having [the means of] forgiveness. Thou seest that we are the ones who cause it to be said "Let us do evil, that good may come." (Rom. iii. 8.)
Wherefore, I exhort you also who are uninitiated, be sober. Let no man follow after virtue asan hireling, no man as a senseless person, no man as after a heavy and burdensome thing, Let us pursue it then with a ready mind, and with joy. For if there were no reward laid up, ought we not to be good? But however, at least with a reward, let us become good. And how is this anything else than a disgrace and a very great condemnation? Unless thou give me a reward (says one), I do not become self-controlled. Then am I bold to say something: thou wilt never be self-controlled, no not even when thou livest with self-control, if thou dost it for a reward. Thou esteemest not virtue at all, if thou dost not love it. But on account of our great weakness, God was willing that for a time it should be practiced even for reward, yet not even so do we pursue it.
But let us suppose, if you will, that a man dies, after having done innumerable evil things, having also been counted worthy of baptism (which however I think does not readily happen), tell me, how will he depart thither? Not indeed called to account for the deeds he had done, but yet without confidence; as is reasonable. For when after living a hundred years, he has no good work to show, but only that he has not sinned, or rather not even this, but that he was saved by grace only, and when he sees others crowned, in splendor, and highly approved: even if he fall not into hell, tell me, will he endure his despondency?
[10.] But to make the matter clear by an example, Suppose there are two soldiers, andthat one of them steals, injures, overreaches, and that the other does none of these things, but acts the part of a brave man, does important things well, sets up trophies in war, stains his right hand with blood; then when the time arrives, suppose that (from the same rank in which the thief also was) he is at once conducted to the imperial throne and the purple; but suppose that the other remains there where he was, and merely of the royal kindness does not pay the penalty of his deeds, let him however be in the last place, and let him be stationed under the King. Tell me, will he be able to endure his despair when he sees him who was[ranked] with himself ascended even to the very highest dignities, and made thus glorious, and master of the world, while he himself still remains below, and has not even been freed from punishment with honor, but through the grace and kindness of the King? For even should the King forgive him, and release him from the charges against him, still he will live in shame; for surely not even will others admire him: since in such forgiveness, we admire not those who receive the gifts, but those who bestow them. And as much as the gifts are greater, so much the more are they ashamed who receive them, when their transgressions are great.
With what eyes then will such an one be able to took on those who are in the King's courts, when they exhibit their sweatings out of number and their wounds, whilst he has nothing to show, but has his salvation itself of the mere loving-kindness of God? For as if one were to beg off a murderer, a thief, an adulterer, when he was going to be arrested, and were to command him to stay at the porch of the King's palace, he will not afterwards be able to look any man in the face, although he has been set free from punishment: so too surely is this man's case.
For do not, I beseech you, suppose that because it is called a palace, therefore all attain the same things. For if here in Kings' courts there is the Prefect, and all who are about the King, and also those who are in very inferior stations, and occupy the place of what are called Decani (though the interval be so great between the Prefect and the Decanus) much more shall this be so in the royal court above.
And this I say not of myself. For Paul layeth down another difference greater even than these. For (he says) as many differences as there are between the sun and the moon and the stars and the very smallest star, so many also between those in the kingdom [of Heaven]. And that the difference between the sun and the smallest star is far greater than that between the Decanus (as he is called) and the Prefect, is evident to all. For while the sun shines upon all the world at once, and makes it bright, and hides the moon and the stars, the other often does not appear, not even in the dark. For there are many of the stars which we do not see. When then we see others become suns, and we have the rank of the very smallest stars, which are not even visible, what comfort shall we have?
Let us not, I beseech you, let us not be so slothful, not so inert, let us not barter away the salvation of God for an easy life, but let us make merchandise of it, and increase it. For even if one be a Catechumen, still he knows Christ, still he understands the Faith, still he is a hearer of the divine oracles, still he is not far from the knowledge; he knows the will of his Lord. Wherefore does he procrastinate? wherefore does he delay and postpone? Nothing is better than a good life whether here or there, whether in case of the Enlightened or of the Catechumens,
[11.] For tell me what burdensome command have we enjoined? Have a wife (it is said) and be chaste. Is this difficult? How? when many, not Christians only but heathens also, live chastely without a wife. That which the heathen surpasses for vainglory, thou dost not even keep for the fear of God.
Give (He says) to the poor out of what thou hast. Is this burdensome? But in this case also heathen condemn us who for vainglory only have emptied out their whole possessions.
Use not filthy communication. Is this difficult? For if it had not been enjoined, ought we not to have done right in this, to avoid appearing degraded? For that the contrary conduct is troublesome, I mean the using filthy communication, is manifest from the fact that the soul is ashamed and blushes if it have been led to say any such thing and would not unless perhaps it were drunk. For when sitting in a public place, even if thou doest it at home, why dost thou not do it there? Because of those that are present. Why dost thou not readily do the same thing before thy wife? That thou mayest not insult her. So then thou dost it not, lest thou shouldest insult thy wife; and dost thou not blush at insulting God? For He is everywhere present, and heareth all things.
Be not drunken, He says. For this very thing of itself, is it not a chastisement? He did not say, Put thy body on the rack, but what? Do not give it free rein so as to take away the authority of the mind: on the contrary "make not provision for the lusts thereof." (Rom. xiii. 14.)
Do not (He says) seize by violence what is not thine own; do not overreach; do not forswear thyself. What labors do these things require! what sweatings!
Speak evil of no man (He says) nor accuse falsely. The contrary indeed is a labor. For when thou hast spoken ill of another, immediately thou art in danger, in suspicion, [saying] Did he of whom I spake, hear? whether he be great or small. For should he be a great man, immediately thou wilt be indeed in danger; but if small, he will requite thee with as much, or rather with what is far more grievous; for he will say evil of thee in a greater degree. We are enjoined nothing difficult, nothing burdensome, if we have the will. And if we have not the will, even the easiest things will appear burdensome to us. What is easier than eating? but from great effeminacy many feel disgust even at this, and I hear many say, that it is weariness even to eat. None of these things is wearisome if thou hast but the will. For everything depends on the will after the grace from above. Let us will good things that we may attain also to the good things eternal, in Christ Jesus our Lord, whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever, and world without end. Amen.