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and shows a greater care, and that He presides over them as His own, and does not wish them to fall away. For Moses, he says, did not enter into the rest, but He did enter; and how, I say. It is not surprising, if he has nowhere stated it; for either, lest they seem to find an excuse, he included him too; or, lest he seem to accuse the man, he did not say it openly. For if, when none of these things were said, they brought forward these charges, saying, This man has spoken against Moses and against the law; much more if he had said: It is not Palestine, but heaven, would they have said greater things than these. But he does not give everything to the priest, but also seeks what is from us, I mean our confession. Having therefore, he says, a great high priest, who has passed through the heavens, Jesus the Son of God, let us hold fast our confession. What confession does he mean? That there is a resurrection, that there is a recompense, that there are countless good things, that Christ is God, that the faith is right; these things let us confess, these things let us hold fast. And that these things are true is clear from the high priest being within. Therefore, that we have not fallen away, let us confess; even if the things are not present, yet let us confess; if they were present now, it would be a lie. So this too is true, the being postponed; for our high priest is great; For we have not a high priest who is unable to sympathize with our weaknesses. He is not, he says, ignorant of our affairs, like many of the high priests, who do not know those in afflictions, nor even what affliction is. For among men it is impossible for one who has not had experience and gone through things by the senses to know the suffering of one who suffers. Our high priest endured all things; for for this reason He first endured, and then ascended, that He might be able to sympathize. But was in all points tempted as we are, yet without sin. See how both above he put, 'In like manner,' and here, 'As we are.' That is, He was persecuted, was spat upon, was accused, was mocked, was slandered, was driven out, and in the end was crucified. As we are, yet without sin. Here he also hints at something else, that it is possible to endure without sin, even while being in afflictions. So also when he says, 'In the likeness of flesh,' he does not mean this, that it was a likeness of flesh, but that He took on flesh. Why then did he say, 'In the likeness'? He was speaking about sinful flesh; for it was like our flesh; for in nature it was the same as ours, but in sin no longer the same. Let us therefore come boldly to His throne of grace, that we may obtain mercy, and find grace to help in time of need. What does he mean by throne of grace? The royal throne about which he says: The Lord said to my Lord, Sit at my right hand, until I make your enemies a footstool for your feet. As if he said: Let us come with boldness, because we have a sinless high priest, who has conquered the world. For be of good cheer, he says, I have overcome the world. For to suffer all things, yet be pure from sins, this is it. If we are under sin, he says, but He is sinless. how do we approach with boldness? Because it is a throne of grace, not a throne of judgment now. For this reason, Let us come with boldness, that we may obtain mercy, such as we seek, he says. For the matter is a generous gift, and a royal bounty. And find grace to help in time of need. He has said it well: 'To help in time of need.' If you approach now, he says, you will receive both grace and mercy; for you approach at a good time; but if you approach then, no longer; for then the approach is untimely; for then it is not a throne of grace. It is a throne of grace, as long as the King sits showing grace; but when the end comes, then He rises up for judgment; For Arise, he says, O God, judge the earth. There is also something else to say: Let us approach, he says, with boldness, that is, having no evil conscience, not doubting; for such a one cannot approach with boldness. For this reason also he says elsewhere: In an acceptable time I have heard you, and in a day of salvation I have helped you. Since even now, for those who sin after baptism to find repentance is of grace. But lest, hearing He is a high priest, you might think He is standing, immediately him upon the

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καὶ μείζονα δείκνυσι τὴν κηδεμονίαν, καὶ ὅτι ὥσπερ οἰκείων προΐσταται, καὶ οὐ θέλει αὐτοὺς ἐκπεσεῖν. Μωϋσῆς μὲν γὰρ, φησὶν, οὐκ εἰσῆλθεν εἰς τὴν κατάπαυσιν, αὐτὸς δὲ εἰσῆλθε· καὶ πῶς, ἐγὼ λέγω. Οὐ θαυμαστὸν δὲ, εἰ οὐδαμοῦ αὐτὸ τέθεικεν· ἢ γὰρ ἵνα μὴ δόξωσιν ἀπολογίαν εὑρίσκειν, συμπεριέλαβε καὶ αὐτόν· ἢ ἵνα μὴ δόξῃ κατηγορεῖν τοῦ ἀνδρὸς, φανερῶς αὐτὸ οὐκ εἶπεν. Εἰ γὰρ, οὐδενὸς τούτων λεχθέντος, ταῦτα προέφερον, λέγοντες, Κατὰ τοῦ Μωϋσέως καὶ κατὰ τοῦ νόμου οὗτος εἴρηκε· πολλῷ μᾶλλον εἰ εἶπεν· Οὐκ ἔστι Παλαιστίνη, ἀλλ' οὐρανὸς, μείζονα ἂν τούτων εἶπον. Ἀλλ' οὐ τὸ πᾶν τῷ ἱερεῖ δίδωσιν, ἀλλὰ καὶ τὰ παρ' ἡμῶν ζητεῖ, λέγω δὴ τὴν ὁμολογίαν. Ἔχοντες οὖν, φησὶν, ἀρχιερέα μέγαν, διεληλυθότα τοὺς οὐρανοὺς, Ἰησοῦν τὸν Υἱὸν τοῦ Θεοῦ, κρατῶμεν τῆς ὁμολογίας. Ποίαν ὁμολογίαν λέγει; Ὅτι ἀνάστασίς ἐστιν, ὅτι ἀνταπόδοσις, ὅτι μυρία ἀγαθὰ, ὅτι ὁ Χριστὸς Θεός ἐστιν, ὅτι ἡ πίστις ὀρθή· ταῦτα ὁμολογήσωμεν, ταῦτα κατέχωμεν. Ὅτι δὲ ταῦτα ἀληθῆ, δῆλον ἐκ τοῦ τὸν ἀρχιερέα ἔνδον εἶναι. Οὐκοῦν ὅτι οὐκ ἐξεπέσομεν, ὁμολογήσωμεν· εἰ καὶ μὴ πάρεστι τὰ πράγματα, ἀλλ' ἡμεῖς ὁμολογήσωμεν· εἰ ἄρτι παρῆν, ψεῦδος ἦν. Ὥστε καὶ τοῦτο ἀληθὲς, τὸ ὑπερτίθεσθαι· καὶ γὰρ ὁ ἀρχιερεὺς ἡμῶν μέγας· Οὐ γὰρ ἔχομεν ἀρχιερέα μὴ δυνάμενον συμπαθῆσαι ταῖς ἀσθενείαις ἡμῶν. Οὐκ ἔστι, φησὶν, ἀγνοῶν τὰ ἡμέτερα, ὡς πολλοὶ τῶν ἀρχιερέων, οἳ τοὺς ἐν θλίψεσιν οὐκ ἴσασιν, ἀλλ' οὐδὲ ὅ τί ποτέ ἐστι θλῖψις. Ἐπὶ γὰρ τῶν ἀνθρώπων ἀδύνατον εἰδέναι τὴν κάκωσιν τοῦ κακουμένου τὸν μὴ πεῖραν λαβόντα καὶ διὰ τῶν αἰσθητῶν ἐλθόντα. Πάντα ὑπέστη ὁ ἀρχιερεὺς ὁ ἡμέτερος· διὰ γὰρ τοῦτο πρῶτον ὑπέστη, καὶ τότε ἀνέβη, ἵνα δύνηται συμπαθεῖν. Πεπειρασμένον δὲ κατὰ πάντα καθ' ὁμοιότητα χωρὶς ἁμαρτίας. Ὅρα πῶς καὶ ἄνω τὸ, Παραπλησίως, ἔθηκε, καὶ ἐνταῦθα τὸ, Καθ' ὁμοιότητα. Τουτέστιν, ἐδιώχθη, ἐνεπτύσθη, κατηγορήθη, ἐσκώφθη, ἐσυκοφαντήθη, ἀπηλάθη, τὸ τέλος ἐσταυρώθη. Καθ' ὁμοιότητα χωρὶς ἁμαρτίας. Ἐνταῦθα καὶ ἄλλο αἰνίττεται, ὅτι δυνατὸν χωρὶς ἁμαρτίας, καὶ ἐν θλίψεσιν ὄντα διενεγκεῖν. Ὥστε καὶ ὅταν λέγῃ, Ἐν ὁμοιώματι σαρκὸς, οὐ τοῦτο φησὶν, ὅτι ὁμοίωμα σαρκὸς, ἀλλ' ὅτι σάρκα ἀνέλαβε. ∆ιὰ τί οὖν εἶπεν· Ἐν ὁμοιώματι; Περὶ ἁμαρτωλοῦ σαρκὸς ἔλεγεν· ὁμοία γὰρ ἦν τῇ σαρκὶ τῇ ἡμετέρᾳ· τῇ μὲν γὰρ φύσει ἡ αὐτὴ ἦν ἡμῖν, τῇ δὲ ἁμαρτίᾳ οὐκέτι ἡ αὐτή. Προσερχώμεθα οὖν μετὰ παῤῥησίας τῷ θρόνῳ τῆς χάριτος αὐτοῦ, ἵνα λάβωμεν ἔλεον, καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν. Θρόνον χάριτος τίνα φησί; Τὸν θρόνον τὸν βασιλικὸν περὶ οὗ φησιν· Εἶπεν ὁ Κύριος τῷ Κυρίῳ μου· Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου. Ὡσεὶ ἔλεγε· Προσερχώμεθα μετὰ παῤῥησίας, ὅτι ἀναμάρτητον ἔχομεν ἀρχιερέα, καταγωνιζόμενον τὴν οἰκουμένην. Θαρσεῖτε γὰρ, φησὶν, ἐγὼ νενίκηκα τὸν κόσμον. Τὸ γὰρ πάντα μὲν παθεῖν, καθαρὸν δὲ εἶναι ἁμαρτημάτων, τοῦτό ἐστιν. Εἰ ἡμεῖς ὑπὸ ἁμαρτίαν ἐσμὲν, φησὶν, αὐτὸς 63.64 δὲ ἀναμάρτητος. πῶς προσερχώμεθα μετὰ παῤῥησίας; Ὅτι θρόνος χάριτός ἐστιν, οὐ θρόνος κρίσεως νῦν. ∆ιὰ τοῦτο Προσερχώμεθα μετὰ παῤῥησίας, ἵνα λάβωμεν ἔλεον, οἷον ζητοῦμεν, φησί. Φιλοτιμία γὰρ τὸ πρᾶγμά ἐστι, καὶ δωρεὰ βασιλική. Καὶ χάριν εὕρωμεν εἰς εὔκαιρον βοήθειαν. Καλῶς εἴρηκεν· Εἰς εὔκαιρον βοήθειαν. Ἂν νῦν προσέλθῃς, φησὶ, λήψῃ καὶ χάριν καὶ ἔλεον· εὐκαίρως γὰρ προσέρχῃ· ἂν δὲ τότε προσέλθῃς, οὐκέτι· ἄκαιρος γὰρ τότε ἡ πρόσοδος· οὐ γάρ ἐστι τότε θρόνος χάριτος. Θρόνος χάριτός ἐστιν, ἕως κάθηται χαριζόμενος ὁ Βασιλεύς· ὅταν δὲ ἡ συντέλεια γένηται, τότε ἐγείρεται εἰς κρίσιν· Ἀνάστα γὰρ, φησὶν, ὁ Θεὸς, κρῖνον τὴν γῆν. Ἔστι καὶ ἕτερόν τι εἰπεῖν· Προσερχώμεθα, φησὶ, μετὰ παῤῥησίας, τουτέστι, μηδὲν ἔχοντες συνειδὸς πονηρὸν, μὴ διστάζοντες· οὐ γὰρ δύναται μετὰ παῤῥησίας ὁ τοιοῦτος προσελθεῖν. ∆ιὰ τοῦτο καὶ ἀλλαχοῦ λέγει· Καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι. Ἐπεὶ καὶ νῦν τὸ μετὰ τὸ λουτρὸν ἁμαρτάνοντας εὑρίσκειν μετάνοιαν, χάριτός ἐστιν. Ἵνα δὲ μὴ ἀκούσας αὐτὸν ἀρχιερέα, νομίσῃς ἑστάναι, εὐθέως αὐτὸν ἐπὶ τὸν