Let us imitate him so that we may be “without sin” like him, so that “we may approach with confidence the throne of his grace” in the hour of retribution. “Let us obtain his mercy,” for instance, through prayers, so that he may be with us in the hour of our fight with the devil.
6. "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 to my Lord, Sit on My right hand." [Psalm 110:1]
What is "let us come boldly"? Because "we have a sinless High Priest" contending with the world. For, says He, "Be of good cheer, I have overcome the world" [John 16:33]; 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 you approach now (he means) you will receive both grace and mercy, for you approach "in due season"; but if you approach then, no longer [will you receive it]. For then the approach is unseasonable, for it is not "then a throne of Grace." Till that time He sits granting pardon, but when the end [has come], then He rises up to judgment. For it is said, "Arise, O God, judge the earth." [Psalm 82:8] ("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 you in an accepted time and in a day of salvation have I succored you." [2 Corinthians 6:2] Since even now for those to find repentance who sin after baptism is of grace.
But lest when you hear of an High Priest, you should think that He stands, he immediately leads to the throne. But a Priest does not sit, but stands. Do you see that [for Him] to be made High Priest, is not of nature, but of grace and condescension, and humiliation?
This 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 has 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 says, "I so run not as uncertainly." [1 Corinthians 9:26] There is need of running, and of running vehemently. He that runs [a race] sees none of those that meet him; whether he be passing through meadows, or through dry places: he that runs looks 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 runs, never stands still, since even if he slacken a little, he has lost the whole. He that runs, not only slackens nothing before the end, but then even especially strains 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 runs 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 do you lessen your 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?
8. What then (you allege) when we see old men more intractable than young ones? Thou tellest me of an excess of wickedness. For in the case of madmen too, we see them going over precipices, when no man pushes them. When therefore, an old man has the diseases of the young, this is an excess of wickedness; besides not even in youth would such an one have an excuse: since he is not able to say, "Remember not the sins of my youth, and my ignorances." [Psalm 25:7] For he who in old age remains the same, shows that even in youth, he was what he was not from ignorance, nor from inexperience, nor from the time of life, but from slothfulness. For that man may say, "Remember not the sins of my youth, and mine ignorances," who does such things as become an old man, who changes in old age. But if even in age he continue the same unseemly courses, how can such an one be worthy of the name of an old man, who has no reverence even for the time of life? For he who says, "Remember not the sins of my youth, nor my ignorances," utters this, as one doing right in his old age. Do not then, by the deeds of age, deprive yourself also of pardon for the sins of youth.
For how can what is done be otherwise than unreasonable, and beyond pardon? An old man sits in taverns. An old man hurries to horse-races — an old man goes up into theaters, running with the crowd like children. Truly it is a shame and a mockery, to be adorned outside with gray hairs, but within to have the mind of a child.
And indeed if a young man insult [him], he immediately puts forward his gray hairs. Reverence them first yourself; if however thou dost not reverence your own even when old, how can you demand of the young to reverence them? Thou dost not reverence the gray hairs, but puttest them to shame. God has honored you with whiteness of hairs: He has given you high dignity. Why do you betray the honor? How shall the young man reverence you, when you are more wanton than he? For the hoary head is then venerable, when it acts worthily of the gray head; but when it plays youth, it will be more ridiculous than the young. How then will you old men be able to give these exhortations to the young man when you are intoxicated by your disorderliness?
9. I say not these things as accusing the old, but the young. For in my judgment they who act thus even if they have come to their hundredth year, are young; just as the young if they be but little children, yet if they are sober-minded, are better than the old. And this doctrine is not my own, but Scripture also recognizes the same distinction. "For," it says, "honorable age is not that which stands in length of time, and an unspotted life is old age." [Wisdom 4:8-9]
For we honor the gray hair, not because we esteem the white color above the black, but because it is a proof of a virtuous life; and when we see them we conjecture therefrom the inward hoariness. But if men continue to do what is inconsistent with the hoary head, they will on that account become the more ridiculous. Since we also honor the Emperor, and the purple and the diadem, because they are symbols of his office. But if we should see him, with the purple, spitted on, trodden under foot by the guards, seized by the throat, cast into prison, torn to pieces, shall we then reverence the purple or the diadem, and not rather weep over the pomp itself? Claim not then to be honored for your hoary head, when you yourself wrongest it. For it ought indeed itself to receive satisfaction from you, because you bring disgrace on a form so noble and so honorable.
We say not these things against all [old persons], nor is our discourse against old age simply (I am not so mad as that), but against a youthful spirit bringing dishonor on old age. Nor is it concerning those who are grown old that we sorrowfully say these things, but concerning those who disgrace the hoary head.
For the old man is a king, if you will, and more royal than he who wears the purple, if he master his passions, and keep them under subjection, in the rank of guards. But if he be dragged about and thrust down from his throne, and become a slave of the love of money, and vainglory, and personal adornment, and luxuriousness, and drunkenness, anger, and sensual pleasures, and has his hair dressed out with oil, and shows an age insulted by his way of life, of what punishment would not such an one be worthy?
10. But may you not be such, O young men! For not even for you is there the excuse for sinning. Why so? Because it is possible to be old in youth: just as there are youths in old age, so also the reverse. For as in the one case the white hair saves no one, so in the other the black is no impediment. For if it is disgraceful for the old man to do these things of which I have spoken, much more than for the young man, yet still the young man is not freed from accusation. For a young man can have an excuse only, in case he is called to the management of affairs, when he is still inexperienced, when he needs time and practice; but no longer when it is necessary to display temperance and courage, nor yet when it is needful to keep his property.
For it sometimes happens that the young man is blamed more than the old. For the one needs much service, old age making him feeble: but the other being able, if he will, to provide for himself, what sort of excuse should he meet with, when he plunders more than the old, when he remembers injuries, when he is contemptuous, when he does not stand forward to protect others more than the old man, when he utters many things unseasonably, when he is insolent, when he reviles, when he is drunken?
And if in the [matter of] chastity he think that he cannot be impleaded, consider that here also he has many helps, if he will. For although desire trouble him more violently than it does the old, yet nevertheless there are many things which he can do more than an old man, and so charm that wild beast. What are these things? Labors, readings, watchings through the night, fastings.
11. What then are these things to us (one says) who are not monastics? Do you say this to me? Say it to Paul, when he says, "Watching with all perseverance and supplication" [Ephesians 6:18], when he says, "Make not provision for the flesh, to fulfill the lusts thereof." [Romans 13:14] For surely he wrote not these things to solitaries only, but to all that are in cities. For ought the man who lives in the world to have any advantage over the solitary, save only the living with a wife? In this point he has allowance, but in others none, but it is his duty to do all things equally with the solitary.
Moreover the Beatitudes [pronounced] by Christ, were not addressed to solitaries only: since in that case the whole world would have perished, and we should be accusing God of cruelty. And if these beatitudes were spoken to solitaries only, and the secular person cannot fulfill them, yet He permitted marriage, then He has destroyed all men. For if it be not possible, with marriage, to perform the duties of solitaries, all things have perished and are destroyed, and the [functions] of virtue are shut up in a strait.
And, how can marriage be honorable, which so hinders us? What then? It is possible, yea very possible, even if we have wives, to pursue after virtue, if we will. How? If having "wives," we "be as though we had none," if we rejoice not over our "possessions," if we "use the world as not abusing it." [1 Corinthians 7:29-31]
And if any persons have been hindered by marriage state, let them know that marriage is not the hindrance, but their purpose which made an ill use of marriage. Since it is not wine which makes drunkenness, but the evil purpose, and the using it beyond due measure. Use marriage with moderation, and you shall be first in the kingdom, and shall enjoy all good things, which may we all attain by the grace and love of our Lord Jesus Christ with whom to the Father together with the Holy Ghost be glory, might, honor, now and for ever and world without end. Amen.
Of what “throne of grace” is he speaking? That royal throne concerning which it is said, “The Lord says to my Lord, Sit at my right hand.”What is “let us come boldly”? We come boldly because “we have a sinless high priest” contending with the world. For he says, “Be of good cheer, I have overcome the world”; for this is to suffer all things and yet to be pure from sins. Though we are under sin, the apostle means, yet the High Priest 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.” He said well, “for help in time of need.” If you approach now, he means, you will receive both grace and mercy, for you approach “in time of need.” … Now he sits granting pardon, but when the end is come, then he rises up to judgment. For it is said, “Arise, O God, judge the earth.” “Let us come boldly” or, he says again, having no “evil conscience,” that is, not being in doubt, for such a one cannot “come with boldness.” On this account it is said, “At the acceptable time I have listened to you, and helped you on the day of salvation,” since even now, for those who sin after baptism, to find repentance is grace.
But lest when you hear he is High Priest, you should think that he stands, Paul immediately goes on to the “throne.” A priest does not sit but stands. Do you see 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 one despair. Then will be the time of despairing, when the bridechamber is shut, when the king is come in to see the guests, when they who will be accounted worthy will 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 the prize is in suspense.
As God, Christ the Lord has kingship by nature, an eternal throne: “Your throne, O God, is forever,” Scripture says, remember. But as man, high priest and apostle of our confession he hears the words “Sit at my right hand”; it is to this the divine apostle referred by “throne of grace.” In my view he hints also at the lovingkindness he will employ in judging, adding the comment, “so as to receive mercy and find grace by way of timely assistance”: making our approach in the present life and giving evidence of unalloyed and sincere faith, we shall on the day of judgment attain lovingkindness.
233. - Having exhorted them to hasten to enter into God’s rest, and as an inducement citing Christ’s greatness according to His divine nature, the Apostle here does the same in regard to His human nature. He does three things: first, he states His dignity; secondly, he shows his piety (v. 15); thirdly, he urges us to have confidence in Him (v. 16).
234. - He says, therefore: Thus we have said that we can speak to Him, Who is the living Word, the true judge and the high priest, Since we have a great high priest: ‘You are a priest for ever according to the order of Melchizedech’ (Ps. 104:4). Nor is He just a high priest, but He is a great one: ‘and the Lord showed me Jesus the high priest standing before the angel of the Lord’ (Zech 3:1) But He is called great, because He is not a high priest of temporal goods only, but of goods to come: ‘but Christ being come a high priest of the good things to come’ (below 9:11). Now two things pertained to a great high priest: one was his office, namely, to enter once a year with blood into the Holy of Holies. But this befits Christ in a special way: for the one enters with blood into a figurative Holy of Holies; but Christ through His own blood entered into the heavenly holy of holies. Hence, he says, ‘who has passed through the heavens’, i.e., He entered by His own power. The second thing is that he should be from a certain tribe, namely, from the stock of Aaron. But this belongs to Christ, Who is of nobler origin; hence, He is called the Son of God: ‘This is my beloved Son’ (Mt. 3:17); ‘You are my son; this day have I begotten you’ (Ps. 2:7). Therefore, because we have this high priest, let us hold fast our confession, i.e., let us cling with all our heart, because, as it says in Rom. (10:10): ‘With the heart we believe unto justice; but with the mouth, confession is made unto salvation.’ But Christ, the greatest high priest, demands this confession: ‘Everyone that shall confess me before men, I will also confess before my Father who is in heaven’ (Mt. 10:32). But he says, our confession. This can be understood in two ways: in one way, that the confession, as taken here, is a confession of faith. But faith is the source of hope. But Abraham begot Isaac, i.e., faith begot hope, not as a habit but at to its order to the act. For no one can hope or should hope for anything but what he can obtain. But the fact that we can obtain eternal things is due to faith.
235. - Then when he says, For we have not a high priest who is unable to sympathize with our infirmities, he shows that there is mercy and compassion in Him, lest perhaps anyone suppose that He cannot do anything but what His justice requires. Here it should be noted that Christ does not merely have the power, but is most ready to have compassion on our infirmities, because He has experienced our wretchedness, which, as God, He knew form all eternity by simple knowledge: ‘The Lord has compassion on them that fear him: for he knows our frame’ (Ps. 102:13).
236. - Hence, he adds, but as we are, tempted. But there are three kinds of temptation: one is from the flesh, namely, when the flesh lusts against the spirit, as it says in Gal (5:17) and this always involves sin, because, as Augustine says, there is one sin in which the flesh lusts against the spirit. But this was not in Christ; hence, he says, without sin, i.e., without thee slightest movement of sin: ‘Who did not sin, neither was guile found in His mouth’ (1 Pt. 2:22). Therefore, He is called the Lamb of God. Another is temptation either by enticing us with prosperity or by terrifying us with adversity. Now Christ was tempted in those ways: for He was enticed by prosperity. For whatever pertains to prosperity in this life, pertains either to the concupiscence of the flesh, to the concupiscence of the eyes, or to the pride of life (1 Jn. 2:16). The devil tempted Him with the first, when he tempted Him to gluttony, which is the mother of lust: ‘If you be the Son of God, command that these stones be made bread’ (Mt. 4:3); also to vainglory when he said: ‘All these things will I give you, if falling down you will adore me’ (Mt. 4:9). ‘When all the temptations were over, the devil left him for a time’ (Lk. 4:13). Furthermore, He was tempted by adversity and by the snares laid by the Pharisees, because they wished to ensnare Him in his speech. And by insults: ‘You that destroy the temple of God in three days rebuild it, save your own self’ (Mt. 27:40); and by scourges and torments. Therefore, outside of being tempted without sin, he has been tempted as we are.
237. - He says, as we are, which can be explained in two ways: in one way, so that a final cause is designated. As if to say: He was tempted in order to give us an example how to handle temptation: ‘Christ also suffered for us, leaving you an example, that you should follow his steps’ (1 Pt. 2:21). Or so that the consequent is denoted: as if to say: He was tempted in order that He might be like as we are in all things, except sin. For if he had existed without temptations, He would not have experienced them, and then He could not have compassion. But if He had sinned, He would not have been able to help us, but would need help.
238. - Then when he says, Let us go therefore with confidence to the throne of grace, he urges us to have confidence in him. As if to say: Since He can have compassion, let us go with confidence: ‘Behold, God is my savior; I will deal confidently and will not fear’ (Is. 12:2). Let us go, I say, to the throne. The king’s seat is called a throne. But Christ is king: ‘The king will reign and he will be wise’ (Jer. 23:5). But this throne has a twofold state: one, of justice in the future: ‘You have sat on the throne, who judge justice’ (Ps. 9:5). This will occur in the future: ‘When I shall take a time, I will judge justice’ (Ps. 74:3). The other throne is that of grace, which is meant here; hence, he adds, of his grace, namely, in the present, which is the time of mercy: ‘He shall give equal grace to the grace thereof’ (Zech 4:7). But by the grace of Christ we are freed of all misery, because we are freed from sin, which makes people wretched; hence, he says, that we may obtain mercy. Furthermore, by the grace of Christ we are aided in doing good; hence he says, and find grace; ‘You have found grace with God’ (Lk. 1:30); and this to help in time of need, i.e., to do good: ‘My help is from the Lord’ (Ps. 120:2). But that help comes through grace: ‘I have labored more abundantly than all they’ (1 Cor. 15:10). But this should come at a seasonable time; hence, he says, in time of need: ‘There is a time and opportunity for every business’ (Ec. 8:6). This is the present time, which is the time of mercy.
[AD 373] Ephrem the Syrian on Hebrews 4:16