Homilies on the Epistle to the Hebrews

³ “Which [hope] we have as an anchor of the soul both sure and steadfast, and which enters into that within the veil: whither the forerunner is for us entered, even Jesus, made High Priest forever after the order of Melchisedec.” He shows, that while we are still in the world, and not yet departed from [this] life, we are already among the promises. For through hope we are already in heaven. He said, “Wait; for it shall surely be.” Afterwards giving them full assurance, he says, “nay rather by hope.” And he said not, “We are within,” but 'It has entered within,' which was more true and more persuasive. For as the anchor, dropped from the vessel, does not allow it to be carried about, even if ten thousand winds agitate it, but being depended upon makes it steady, so also does hope.

And see how very suitable an image he has discovered: For he said not, Foundation; which was not suitable; but, “Anchor.” For that which is on the tossing sea, and seems not to be very firmly fixed, stands on the water as upon land, and is shaken and yet is not shaken. For in regard to those who are very firm, and philosophic, Christ with good reason made that statement, saying, “Whosoever has built his house on a rock.” But in respect of those who are giving way, and who ought to be carried through by hope, Paul has suitably set down this. For the surge and the great storm toss the boat; but hope suffers it not to be carried hither and there, although winds innumerable agitate it: so that, unless we had this [hope] we should long ago have been sunk. Nor is it only in things spiritual, but also in the affairs of this life, that one may find the power of hope great. Whatever it may be, in merchandise, in husbandry, in a military expedition, unless one sets this before him, he would not even touch the work. But he said not simply “Anchor,” but “sure and steadfast” [i.e.] not shaken. “Which enters into that within the veil”; instead of 'which reaches through even to heaven.'

4. Then after this he led on to Faith also, that there might not only be hope, but a very true [hope]. For after the oath he lays down another thing too, even proof by facts, because “the forerunner is for us entered in, even Jesus.” But a forerunner is a forerunner of some one, as John was of Christ.

Now he did not simply say, “He is entered in,” but “where He is entered in a forerunner for us,” as though we also ought to attain. For there is no great interval between the forerunner and those who follow: otherwise he would not be a forerunner; for the forerunner and those who follow ought to be in the same road, and to arrive after [each other].

“Being made an High Priest forever after the order,” he says, “of Melchisedec.” Here is also another consolation, if our High Priest is on high, and far better than those among the Jews, not in the kind [of Priesthood] only, but also in the place, and the tabernacle, and the covenant, and the person. And this also is spoken according to the flesh.

5. Those then, whose High Priest He is, ought to be greatly superior. And as great as the difference is between Aaron and Christ, so great should it be between us and the Jews. For see, we have our victim on high, our priest on high, our sacrifice on high: let us bring such sacrifices as can be offered on that altar, no longer sheep and oxen, no longer blood and fat. All these things have been done away; and there has been brought in their stead “the reasonable service.” But what is “the reasonable service”? The [offerings made] through the soul; those made through the spirit. (“God,” it is said, “is a Spirit, and they that worship Him must worship Him in spirit and in truth”); things which have no need of a body, no need of instruments, nor of special places, whereof each one is himself the Priest, such as, moderation, temperance, mercifulness, enduring ill-treatment, long-suffering, humbleness of mind.

These sacrifices one may see in the Old [Testament] also, shadowed out beforehand. “Offer to God,” it is said, “a sacrifice of righteousness”; “Offer a sacrifice of praise”; and, “a sacrifice of praise shall glorify Me”, and, “the sacrifice of God is a broken spirit”; and “what does the Lord require of you but” to hearken to Him? “Burnt-offerings and sacrifices for sin You have had no pleasure in: then I said, Lo I come to do Your will, O God!”, and again, “To what purpose do ye bring the incense from Sheba?” “Take away from Me the noise of your songs, for I will not hear the melody of your viols.” But instead of these “I will have mercy and not sacrifice.” You see with what kind of “sacrifices God is well pleased.” You see also that already from the first the one class have given place, and these have come in their stead.

These therefore let us bring, for the other indeed are [the offerings] of wealth and of persons who have [possessions], but these of virtue: those from without, these from within: those any chance person even might perform; these only a few. And as much as a man is superior to a sheep, so much is this sacrifice superior to that; for here you offer your soul as a victim.

6. And other sacrifices also there are, which are indeed whole burnt-offerings, the bodies of the martyrs: there both soul and body [are offered]. These have a great savor of a sweet smell. Thou also art able, if you will, to bring such a sacrifice.

For what, if you dost not burn your body in the fire? Yet in a different fire you can, for instance, in that of voluntary poverty, in that of affliction. For to have it in one's power to spend one's days in luxury and expense, and yet to take up a life of toil and bitterness, and to mortify the body, is not this a whole burnt-offering? Mortify your body, and crucify it, and you shall yourself also receive the crown of this martyrdom. For what in the other case the sword accomplishes, that in this case let a willing mind effect. Let not the love of wealth burn, or possess you, but let this unreasonable appetite itself be consumed and quenched by the fire of the Spirit; let it be cut in pieces by the sword of the Spirit.

This is an excellent sacrifice, needing no priest but him who brings it. This is an excellent sacrifice, performed indeed below but immediately taken up on high. Do we not wonder that of old time fire came down and consumed all? It is possible now also that fire may come down far more wonderful than that, and consume all the presented offerings: nay rather, not consume, but bear them up to heaven. For it does not reduce them to ashes, but offers them as gifts to God.

7. Such were the offerings of Cornelius. For (it is said) “your prayers and your alms have come up for a memorial before God.” You see a most excellent union. Then are we heard, when we ourselves also hear the poor who come to us. “He” (it is said) “that stops his ears that he may not hear the poor”, his prayer God will not hearken to. “Blessed is he that considers the poor and needy: the Lord will deliver him in the evil day.” But what day is evil except that one which is evil to sinners?

What is meant by “he that considers”? He that understands what it is to be a poor man, that has thoroughly learned his affliction. For he that has learned his affliction, will certainly and immediately have compassion on him. When you see a poor man, do not hurry by, but immediately reflect what you would have been, had you been he. What would you not have wished that all should do for you? “He that considers” (he says). Reflect that he is a free-man like yourself, and shares the same noble birth with you, and possesses all things in common with you; and yet oftentimes he is not on a level even with your dogs. On the contrary, while they are satiated, he oftentimes lies, sleeps, hungry, and the free-man has become less honorable than your slaves.