Reference: Hebrews, The Epistle To The
Fausets
Canonicity. - Clement of Rome (1st century A.D.) refers to it oftener than any other canonical New Testament book, adopting its words as on a level with the rest of the New Testament. As the writer of this epistle claims authority Clement virtually sanctions it, and this in the apostolic age. Westcott (Canon, 22) observes, it seems transfused into Clement's mind. Justin Martyr quotes its authority for applying the titles "apostle" and "angel" to the Son of God. Clement of Alexandria refers it to Paul, on the authority of Pantaenus of Alexandria (in the middle of the second century) saying that as Jesus is called the "apostle" to the Hebrew, Paul does not in it call himself so, being apostle to the Gentiles; also that Paul prudently omitted his name at the beginning, because the Hebrew were prejudiced against him; that it was originally written in Hebrew for the Hebrew, and that Luke translated it into Greek for the Greeks, whence the style resembles that of Acts.
He however quotes the Greek epistle as Paul's, so also Origen; but in his Homilies he regards the style as more Grecian than Paul's but the thoughts as his. "The ancients who handed down the tradition of its Pauline authorship must have had good reason for doing so, though God alone knows the certainty who was the actual writer," i.e. probably the transcriber or else interpreter of Paul's thoughts. The Peshito old Syriac version has it. Tertullian in the beginning of the third century, in the African church, ascribes it to Barnabas. Irenaeus in Eusebius quotes it. About the same time Caius the presbyter of Rome mentions only 13 epistles of Paul, whereas if epistle to Hebrew were included there would be 14.
The Canon fragment of Muratori omits it, in the beginning of the third century. (See CANON.) The Latin church did not recognize it as Paul's for a long time subsequently. So Victorinus, Novatian of Rome, and Cyprian of Carthage. But in the fourth century Hilary of Poitiers (A.D. 368), Lucifer of Cagliari (A.D. 371), Ambrose of Milan (A.D. 397), and other Latins quote it as Paul's; the fifth council of Carthage (A.D. 419) formally recognizes it among his 14 epistles.
Style. - The partial resemblance of Luke's style to it is probably due to his having been companion of Paul: "each imitated his teacher; Luke imitated Paul flowing along with more than river fullness; Mark imitated Peter who studied brevity" (Chrysostom). But more familiarity with Jewish feeling, and with the peculiarities of their schools, appears in this epistle than in Luke's writings. The Alexandrian phraseology does not prove Apollos' authorship (Alford's theory). The Alexandrian church would not have so undoubtingly asserted Paul's authorship if Apollos their own countryman had really been the author. Paul, from his education in Hebrew at Jerusalem, and in Hellenistic at Tarsus, was familiar with Philo's modes of thought. At Jerusalem there was an Alexandrian synagogue (Ac 6:9).
Paul knew well how to adapt himself to his readers; to the Greek Corinthians who idolized rhetoric his style is unadorned, that their attention might be fixed on the gospel alone; to the Hebrew who were in no such danger he writes to win them (1Co 9:20) in a style attractive to those imbued with Philo's Alexandrian conceptions and accustomed to the combination of Alexandrian Greek philosophy and ornament with Judaism. All the Old Testament quotations except two (Heb 10:30; 13:5) are from the Septuagint, which was framed at Alexandria. The interweaving of the Septuagint peculiarities into the argument proves that the Greek epistle is an original, not a translation. The Hebrew Old Testament would have been quoted, had the original epistle been Hebrew
Pauline authorship. - This is further favored by internal evidence. The superiority of Christianity to Judaism in that the reality exceeds the type is a favorite topic of Paul. Compare this epistle with 2Co 3:6-18; Ga 3:23-25; 4:1-9,21-31. Herein allegorical interpretation, which the Alexandrians strained unduly, is legitimately under divine guidance employed. The divine Son is represented as the image of God; compare Heb 1:3, etc., with Paul's undoubted epistles, Php 2:6; Col 1:15-20; His lowering Himself for man's sake (Heb 2:9) with 2Co 8:9; Php 2:7-8; His final exaltation (Heb 2:8; 10:13; 12:2) with 1Co 15:25-27; His "mediator" (unique to Paul) office (Heb 8:6) with Ga 3:19-20; His sacrifice for sin prefigured by the Jewish sacrifices (Hebrews 7-10) with Ro 3:22-26; 1Co 5:7. "God of peace" is a phrase unique to Paul (Heb 13:20 with Ro 15:33; 1Th 5:23).
So "distributed gifts of the Holy Spirit" (Heb 2:4) with (Greek) "divisions of gifts ... the same Spirit" (1Co 12:4); "righteousness by faith" (Heb 10:38; 11:7) with the same quotation (Hab 2:4); Ro 1:17; 4:22; 5:1; Ga 3:11; Php 3:9. "The word of God ... the sword of the Spirit" (Heb 4:12) with Eph 6:17. Inexperienced Christians are "children needing milk," i.e. elementary teaching; riper Christians, as full grown men, require strong meat (Heb 5:12-13; 6:1 with 1Co 3:1-2; 14:20; Ga 4:9; Eph 4:13). Believers have "boldness of access to God by Christ" (Heb 10:19 with Ro 5:2; Eph 2:18; 3:12). Afflictions are a fight (Heb 10:32 with Php 1:30; Col 2:1).
The Christian life is a race (Heb 12:1 with 1Co 9:24; Php 3:12-14). The Jewish ritual is a service (Heb 9:1-6 with Ro 9:4); a "bondage," as not freeing us from consciousness of sin and fear of death (Heb 2:15 with Ga 5:1). Paul's characteristic "going off at a word" into a long parenthesis, playing upon like sounding words, and repeating favorite words, quotations from the Old Testament linked by "and again" (Heb 1:5; 2:12-13, with Ro 15:9-12; 2:8 with 1Co 15:27; Eph 1:22; 6:24 with Ro 12:19).
Reception in the East before the West. - No Greek father ascribes the epistle to any but Paul, for it was to the Hebrew of Alexandria and Palestine it was mainly addressed; but in the western and Latin churches of N. Africa and Rome, which it did not reach for some time, it was long doubted owing to its anonymous form, not opening as other epistles though closing like them; its Jewish argument; and its less distinctively Pauline style. Insufficient evidence for it, not positive evidence against it, led these for the first three centuries not to accept it. The fall of Jerusalem previous to the full growth of Christianity in N. Africa curtailed: contact between its churches and those Jews to whom this epistle is undressed. The epistle was, owing to distance, little known to the Latin churches. Muratori's Canon does not notice it.
When in the fourth century at last they found it was received as Pauline and canonical (the Alexandrians only doubted its authorship, not its authority) on good grounds in the Greek churches, they universally accepted it. The churches of the East and Jerusalem their center, the quarter to which the epistle was first sent, received it as Paul's, according to Cyril, bishop of Jerusalem (A.D. 349). Jerome, though bringing from Rome the Latin prejudice against this epistle, aggravated by its apparent sanction of the Novatian heresy (Heb 6:4-6), was constrained by the almost unanimous testimony of the Greek churches from the first to receive it as Paul's; after him Rome corrected its past error of rejecting it. Augustine too held its canonicity. What gives especial weight to the testimony for it of the Alexandrian church is, that church was founded by Mark, who was with Paul at Rome in his first confinement, when probably this epistle was written (Col 4:10), and possibly bore it to Jerusalem where his mother resided, visiting Colosse on the way, and from Jerusalem to Alexandria.
Peter also (2Pe 3:15-16), the apostle of the circumcision, in addressing the Hebrew Christians of the dispersion in the East, says, "as our beloved brother Paul ... hath written unto you," i.e. to the Hebrew. By adding "as also in all his epistles" he distinguishes the epistle to the Hebrew from the rest; and by classing it with the "other Scriptures" he asserts at once its Pauline authorship and divine inspiration. A generous testimony of Christian love to one who formerly rebuked him (Ga 2:7-14).
The apostle of the circumcisio
See Verses Found in Dictionary
so that they sold their possessions and goods, and distributed the money to every one as his occasions required.
for there was no poor among them, because as many as bad lands or houses, sold them, and brought the value,
when some out of the several synagogues, belonging to the freed men, to the Cyrenians, Alexandrians, and to those of Cilicia, and of Asia, came to dispute with Stephen.
then the disciples determin'd to send, each of them answerably to his abilities, some relief to the brethren residing in Judea: which they actually perform'd,
Then Paul directing himself to the council, thus said, "hitherto I have liv'd strictly conscientious, as God knows."
and 'tis my endeavour to preserve a conscience free from reproach both with respect to God, and with respect to men.
There it is that divine justification is revealed to be wholly by faith: as it is written, " the just shall live by faith."
but unto those who are contentious, and do not yield to the truth, but give way to injustice, indignation and wrath,
that divine justification, which by faith in Jesus Christ is extended to all, that believe; for there is no distinction: for all having sinned, all have forfeited eternal glory: read more. being justified by his unmerited favour through the redemption that is by Jesus Christ: whom God had ordained, thro' faith, to be the propitiatory victim by his blood, for the manifestation of his goodness, by patiently passing over their past transgressions: to manifest, I say, his goodness at this time: that he might appear to be just, and the justifier of him who believes in Jesus.
Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ, who has given us access by faith to that degree of favour, we are in, by which we triumph in the hopes of divine glory.
who are Israelites; who had the adoption, the glory, the covenants, the law, the form of divine worship, and the promises;
Now if the first-fruits be holy, so is the whole product: and if the root be holy, so are the branches. if then, some of the branches are broken off, and thou like a wild olive, were grafted in their place to partake of the root and sap of the olivestock; read more. don't triumph over the branches: or if you do, remember the root is not dependent upon you, but you upon the root. you will say then, "the branches were broken off, that I might be grafted in." well, be it so, for their incredulity they were broken off, and you by faith stand firm: be not then elated, but let this be your fear, lest God should not spare you, since he did not spare even the natural branches. consider then the divine benignity, and his severity: his severity to those who fell, and his benignity to you, provided you adhere thereto; otherwise you likewise will be lopt off. nay, even the Jews, if they don't continue still incredulous, shall be grafted in: since divine power can graft them in again. for if you were taken from the wild olive, which was natural to you, to be grafted into a good olive-stock of a different nature, with how much greater reason shall these who are the natural branches, be grafted into their own olive-tree?
Let love be without dissimulation. abhor that which is evil, adhere to that which is good.
dear brethren, avenge not yourselves, but leave that to the resentment of another: for it is written, "vengeance is mine; I will repay, saith the Lord."
but imitate the Lord Jesus Christ, and by no means indulge any sensual desires.
and you Gentiles ought to glorify God for his mercy; as it is written, "for this cause I will confess to thee among the Gentiles, and sing unto thy name ." and again the scripture saith, "rejoice, ye Gentiles, with his people." read more. and elsewhere, praise the Lord, all ye Gentiles, and laud him, all ye people." besides Esaias saith, "there shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles hope."
for those of Macedonia and Achaia, have thought fit to make a contribution for the poor converts at Jerusalem.
now the God of peace be with you all. Amen.
However, I could not speak to you, my brethren, as to the spiritual, or as to the dispassionate, but as to novices in christianity. I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, nor have you yet sufficient strength.
to the Jews, I became as a Jew, that I might gain the Jews; to those who are under the law, as under the law, that I might gain those who are under the law;
You know, that in a race, tho' all run, but one receives the prize: so run, that you may obtain.
Now there are different gifts, but the same spirit.
Brethren, be not childish in understanding: be as innocent as babes, but use your understanding like men.
for he must reign, "till God has cast all his enemies under his feet." the last enemy that shall be destroyed, is death. read more. for he hath subjected all things to him. but when it is said all things are subjected, it is plain that he is to be excepted, who did subject all things to him.
for he hath subjected all things to him. but when it is said all things are subjected, it is plain that he is to be excepted, who did subject all things to him.
I Paul salute you, and with my own handwriting. If any man love not the Lord Jesus Christ, let him be accurst. read more. the favour of our Lord Jesus Christ be with you.
who also hath enabled me to be a minister of the new covenant, not of the literal sense, but of the spiritual meaning: it is the letter that denounces death, but the spirit gives life. now if the law engraven on stone, the letter of whose sanction is death, was delivered with such glory, that the children of Israel could not steadily behold the face of Moses, for the glory of his countenance, tho' it was transient; read more. shall not the ministration of the spirit be more glorious? for if the ministration of condemnation was illustrious, the ministration of righteousness will be much more glorious. since that which distinguished the first had no glory, when compared to that of the other, which far excell'd it. if that which was only temporary was glorious, much more shall that which is permanent be glorious. Having then such an opinion of my ministry, I use great plainness of speech. and do not act as Moses did, who threw a veil over his face so as to hinder the children of Israel from perceiving the end of that which was to cease: besides, their minds were greatly prejudiced: for that very veil would still have obstructed the understanding of the old testament, unless it had been taken away by Christ. nevertheless, when Moses is read, the veil upon their mind continues unto this day: but when their mind shall turn to the Lord, that veil too shall be taken away. for the spiritual meaning of the law centers in him, and the spirit of the law is gospel-liberty: but as we lay aside the veil, the divine light gradually informs the mind, according as we attend to that spiritual sense, which points out the Lord.
for you are sensible of the beneficence of our Lord Jesus Christ; powerful as he was, for your sake he became poor, that you through his poverty might be made rich.
on the contrary, when they perceived that I had the province of preaching the gospel to the Gentiles, as Peter had that of preaching it to the Jews, (for he that had wrought powerfully in Peter with respect to his apostleship among the Jews, had also wrought powerfully in me upon account of the Gentiles:) and when James, read more. Peter, and John, who were esteemed to be pillars, perceived the favour that was bestowed on me, they admitted me and Barnabas into fellowship, and agreed, that we should go to the Gentiles, and they to the Jews. only they recommended to us to get collections for the poor in Judea: which I was very careful to do. But when Peter came to Antioch, I opposed him to his face, for he was to be blamed. for till certain Jews came thither from James, he used to eat with the Gentiles; but when they were come, he withdrew and separated himself, for fear of those, who were for circumcision: and the rest of the Jews dissembled likewise with him, insomuch that Barnabas himself was carried away with their hypocrisy. but when I saw, they conformed not their conduct to the truth of the gospel, I said to Peter before them all: if you being a Jew, live after the manner of the Gentiles, and not according to that of the Jews, why do you constrain the Gentiles to judaize?
but that no man is justified by the law in the sight of God, is evident: for, " the just shall live by faith."
"To what purpose then was the law?" it was added as a check to transgressors, till the offspring should come to whom the promise was made; and it was ordained by angels with the intervention of a mediator. now a mediator supposes two parties, of which God is but one.
but before faith came, we were shut up together as prisoners under the custody of the law, 'till faith was to be revealed. so that the law was our school-master to bring us to Christ, that we might be justified by faith. read more. but now faith being come, we are no longer under a pedagogue.
Now I say, that the heir, as long as he is a child, is in a state of servitude, tho' he is to be lord of all; being under tutors and guardians, 'till the time prefix'd by his father. read more. even so we, whilst we were children, were in a state of servitude to the elements of the world. but when the time appointed was accomplished, God sent forth his own son born of a woman, and subject to the law, to redeem those, who were under the law, that we might receive the adoption of sons. and because ye are sons, God has sent forth the spirit of his son into your hearts, crying Abba, that is, father; so that thou art no longer a bond servant, but a son: and if a son, then an heir of God thro' Christ. When you did not know God, you did service to those, who in reality are no Gods; but now that you know God, or rather that you are favoured by him, how can ye turn again to the weak and beggarly elements of the law, to which you desire again to be in bondage?
or rather that you are favoured by him, how can ye turn again to the weak and beggarly elements of the law, to which you desire again to be in bondage?
But tell me, you that are so willing to be under the law, why don't you consider the law? for it is there written, Abraham had two sons, the one by a bond-maid, the other by a free-woman. read more. he, who was of the bond-woman, was born according to the ordinary course of nature; but he, who was of the free-woman, was born by virtue of the promise. these things have an allegorical meaning: the two women signify the two covenants, the one from mount Sinai, which is represented by Agar, whose children were born in a state of servitude. this Agar answers to the Jerusalem now in being, for she is in servitude with her children: but the heavenly Jerusalem is represented by the free-woman, who is the mother of us all. for it is written, "rejoice thou barren, that bearest not; break out into loud acclamations, thou that hast not the travels of childbirth, for more are the children of the desolate, than of her that hath an husband." Now we, my brethren, as Isaac was, are the children of the promise. but as then, he that was born in the ordinary course of nature, persecuted him, who was born by an extraordinary power; even so it is now. but what saith the scripture? "cast out the bond-woman and her son; for the son of the bond-woman shall not share the inheritance with the son of the free-woman." so then, my brethren, we are not children of the bond-woman, but of the free-woman, by virtue of that freedom which Christ has procur'd for us.
Stand fast therefore, and be not hampered again with the yoke of bondage.
for he has subjected all things to him, and constituted him supreme head of the church,
for thro' him both of us have access by the same spirit to the father.
by whom we have freedom of access to God, with confidence, by faith in him.
till being united in a perfect belief, and acknowledgment of the son of God, we grow up to that full state of maturity required by Christ:
let salvation be your helmet, and the divine doctrine your spiritual sword.
grace be with all those that have love uncorrupted for our Lord Jesus Christ. amen.
being engag'd in the same conflict, in which you saw I was formerly, and hear that I am at present engag'd.
who tho' he was the image of God, did not affect to appear with divine majesty, but divested himself thereof, by assuming the form of a servant: being made in the likeness of men, read more. and his whole exterior showing nothing more than a meer man, he abased himself, and carried his submission so far as to die, even the death of the cross.
being circumcised the eighth day, of the family of Israel, of the tribe of Benjamin, an Hebrew by descent, by sect a Pharisee.
and be his true disciple, not professing that justification, which is derived from the law, but that which is from the gospel,
for I am not yet secure of the prize, I have not yet finish'd my course: but I press to obtain the reward, which Jesus Christ invited me to. I don't imagine, my brethren, that I am arriv'd at the goal; but this I do, unmindful of what is pass'd, I stretch towards that which is in view, read more. I press towards the mark for the prize to which God has called me from above by Jesus Christ.
giving thanks to the father, who has qualified you to share in that light he affords to his people:
he is the image of the invisible God, the first-born of the whole creation. for by him were all things created, that are in heaven, and that are on earth, both visible and invisible, the thrones, and the sovereigntys, the principalitys, and the powers: all were created by him, and for him: he is before all things, read more. and by him all things consist. he himself is the head of the church, which is his body. he is the prince, the first-born from the dead, that in all things he might be chief. for it seemed good to the father to inhabit the whole body of the church by Christ: and having made peace by the blood of his cross, to reconcile all things to himself, both those in heaven, and those upon earth.
For I wish you knew how great my concern is for you, and for those of Laodicea, and for such as have never seen me in person:
Persevere and be vigilant in prayer and in thanksgiving:
Aristarchus my companion in bonds salutes you. and so does Mark, nephew to Barnabas, for whom you have receiv'd recommendations. if he come to you, give him a kind reception.
have received from the Lord. I Paul salute you, and this salutation I write with my own hand. remember my bonds. grace be with you. AMEN.
I Paul salute you, this salutation being my own hand writing, which is the distinguishing mark of all my letters, so I write. the favour of our Lord Jesus Christ be with you all. AMEN.
and has in due time manifested by the preaching of his word, which is committed to me according to the commandment of God our saviour:
who being the radiation of his glory, and the imprest image of his substance, and governing all things by his powerful command, after having himself made expiation for our sins, sat down on the right hand of the divine majesty in the highest heavens.
for to which of the angels did he ever say, " thou art my son, this day have I begotten thee? and again, I will be his father, and he shall be my son?
God also giving an additional testimony both by signs, by prodigies, by divers miracles, and gifts of the holy spirit, which he distributes as he pleases.
thou hast put all things in subjection under his feet." now since he has put all in subjection to him, he left nothing that is not subjected to him. however we do not see as yet that all things are put under him. but Jesus, who was for a while inferior to the angels by his sufferings and death, we see was crown'd with glory and honour; when by the divine goodness, he had pass'd thro' death for every man.
"I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee." and again, "I will put my trust in him." and again, "behold, I, and the children which God hath given me.
and deliver them who thro' fear of death were all their life-time in a state of slavery.
whence it was necessary he should be in all things like his brethren; that he might be a merciful high priest, and faithfully discharge the divine office of expiating the sins of the people.
which shows that the people of God have a sabbath still to come.
for the word of God is active and efficacious, sharper than any two-edged sword, penetrating even to the division of soul and spirit, to the smallest and most inward parts, distinguishing the thoughts, and intentions of the heart.
who is passed into the heavens, Jesus the son of God, let us hold fast our profession. for we have not an high priest who is incapable of compassionating our miseries; since he was exposed to the same trials as we are, sin only excepted. let read more. us therefore approach with confidence to the throne of grace, that we may obtain the seasonable assistance of divine mercy and favour.
for though by this time you ought to be capable of teaching others, you want to be instructed anew in the first principles of the divine oracles; and are in such a state as to stand in need of milk, rather than of solid nourishment. now he that is disciplined like a child, is not prepared for the doctrine of justification:
Therefore omitting for the present the principles of the christian doctrine, we shall proceed to something more sublime, without mentioning those fundamental articles of repentance from destructive vices, and of divine faith:
For it is impossible for those who were once enlightned, and have received the heavenly gifts, communicated by the holy spirit, and have known by experience the truth of the divine promises, and the miracles of the age that was to come; it is impossible, read more. if they shall fall away, to re-instate themselves by repentance: seeing, as far in them lies, they crucify the son of God afresh, and expose him to open shame.
but that which bears thorns and briars, is look'd upon as lying under a curse; whose end will be to be burnt.
but that which bears thorns and briars, is look'd upon as lying under a curse; whose end will be to be burnt.
for God is too just to his promise not to regard your piety, and the love which you have shewn to the christian religion by the assistance ye have given to the saints, and still continue to give.
For this Melchisedec was both king of Salem, and a priest of the most high God; 'twas he who met Abraham returning from the slaughter of the kings, and blessed him: to whom also Abraham gave a tenth part of the whole booty: first, being by the signification of his name king of justice, and in fact king of Salem, which is, king of peace; read more. without father, without mother, without genealogy; his days have no beginning, and his life no end; but like the son of God, he was a perpetual priest. Now consider the dignity of this person, to whom even the patriarch Abraham gave the tenth of the spoils. 'tis true they of the race of Levi, who assume the office of the priesthood, have a right by law to take tithes of the people, that is, of their brethren, though they all issued from Abraham: but he who was not of their pedigree, received tithes from Abraham, and blessed him to whom the promises were made. now 'tis past dispute, he that is blessed is inferior to him that blesses: besides here they that receive tithes are men who die: but there 'twas he of whom it is testified that he liveth. and even Levi who received tithes, pay'd tithes, if I may so say, in the person of Abraham. for he was even then in the loins of his father, when Melchisedec met him.
which office he could not discharge here upon earth, where priests are already establish'd, who offer gifts according to the law: and officiate in the sanctuary, which was a gross representation of that in heaven, agreeable to the order given by God to Moses, when he projected the tabernacle, "be very exact, said he, in following the model which was laid before thee in the mount." read more. Our high priest then has obtained a priesthood so much the more excellent, as he is the mediator of a better alliance, established upon better promises.
now by stiling the second a new alliance, he has antiquated the first. but to be antiquated and obsolete is next to being abolished.
The first alliance then had rites of divine service, and a worldly sanctuary. for the disposition of the tabernacle was such, that in the first part named the sanctuary, were placed the candlestick, the table, and the shew-bread; read more. and beyond the veil, was the second part of the tabernacle which is called the holy of holys; there was the golden censer, and the ark of the covenant gilded all over with gold, wherein was the golden urn containing the manna, and Aaron's rod that budded, and the tables of the alliance. over the ark were the cherubims of glory covering the propitiatory with their wings, of which we cannot now enter into a particular detail. These things being thus disposed, the priests went at all times into the first part of the tabernacle, to officiate the divine service. but into the other part,
These things being thus disposed, the priests went at all times into the first part of the tabernacle, to officiate the divine service. but into the other part, the high priest only enter'd, and that but once every year, when he carried the blood, which he offered for himself, and for the errors of the people.
For if the blood of goats and of bulls, and the ashes of an heifer sprinkled on the unclean, can cleanse them from external impurities; how much more shall the blood of Christ, who through the holy spirit offered himself a spotless victim to God, purify our souls from deadly sins, to serve the living God? read more. and for this cause he is the mediator of the new testament, that, the transgressions that were unexpiated by the first testament, being expiated by his death, they who are called might receive the eternal inheritance, which was promised. For where a testament is, there the death of the testator is necessarily pre-suppos'd. because a testament has no effect till after the demise: it not being in force while the testator is alive. whence even the first testament was not established without the effusion of blood. for when every precept of the law had been represented by Moses to all the people, he took the blood of calves and of goats, with water, wool of a scarlet dye, and hyssop, and sprinkled both the book of the law and all the people, saying, "this is the blood of the testament which God has made in your behalf." he sprinkled likewise the tabernacle with blood, and all the vessels used in divine service. and indeed according to the law almost every thing is purified with blood, without the effusion of which, there is no remission of sins. It was therefore necessary that what was only a type of the heavenly sanctuary, should be purified by such sacrifices; but the heavenly sanctuary itself, by a more excellent sacrifice. for Christ is not entred into a sanctuary made by human art, such as is only representative of the true one, but into heaven itself, to appear from henceforth in the presence of God on our behalf: nor to make a frequent offering of himself, as the high priest every year enters into the holy of holies with other blood than his own. for then must he have suffered several times since the beginning of the world, when in the consummation of the ages, he has appeared once for all to expiate sin by offering himself as a sacrifice. as then it is appointed that men should die but once, after which the judgment ensues; so Christ being once offered up to take away the sins of many; he shall appear the second time, without making any further expiation to save those who expect him.
For the law being only an allusion to a future dispensation that was more excellent, and not an exact imitation of such a state, cannot by the anniversary sacrifices, which are offered, entirely purify those that present themselves. for then they would not have been repeated, because they who sacrificed being once purified, would not have been conscious of wanting any further atonement for their sins: read more. whereas their annual sacrifices were accompanied with an anniversary commemoration of their sins. And indeed it is not possible that the blood of bulls and of goats, should take away the guilt of sin. wherefore at his appearing in publick, he saith, "sacrifice and offering thou wouldst not, but a body hast thou prepared me: in burnt-offerings and sacrifices for sin thou hast had no pleasure: then said I, lo I come, as in the volume of the book it is written of me, to do thy will, O God." after having said, "victims, oblations, holocausts, and sacrifice for sin, thou wouldst not, neither hadst pleasure therein," tho' they are all prescrib'd by the law; he immediately adds, "lo, I come to do thy WILL, O God." he abolishes the first to establish the second: in consequence of which WILL we are sanctified by the oblation which Jesus Christ has made once for all of his own body. While the high priest in his daily administrations frequently repeated the same sacrifices which could by no means expiate sin; Christ, after he had offered one sacrifice for sin, sat down on the right hand of God for ever: expecting the only event still remaining, the entire subjection of his enemies.
expecting the only event still remaining, the entire subjection of his enemies. for by one single oblation he has purified for ever those that are sanctified. read more. and this is what the holy spirit declares, when after having said, "this is the alliance that I will make with them after those days, saith the Lord; I will put my laws into their hearts, and in their mind will I write them: he adds, and their sins and iniquities will I remember no more." now where they are remitted, there is no need of any further oblation for sin. Wherefore, my brethren, since by virtue of the blood of Jesus we have the liberty of entring into the holy of holies,
Wherefore, my brethren, since by virtue of the blood of Jesus we have the liberty of entring into the holy of holies,
let us draw near with sincerity, in full assurance of faith, having our consciences purified from guilt, and our bodies washed with pure water. Let us stedfastly maintain the hope which we have avow'd, since he is faithful that has promised:
as some do; but encourage one another: even so much the more, as you see the day approaching.
for we know who it is that has said, "vengeance belongeth unto me, I will repay." and again, "the Lord shall revenge his people."
Call to remembrance the former times, in which after ye were illuminated, you were forc'd to struggle with sufferings,
for you were passionately affected for those who were in bonds, and were pleas'd at the seizing of your goods, knowing that you have what is more excellent and lasting.
for you were passionately affected for those who were in bonds, and were pleas'd at the seizing of your goods, knowing that you have what is more excellent and lasting.
only wait but a little while, and he that is to come, will come without delay. the just shall have life by trusting in me, but if he revolt, he will be the object of my displeasure.
'Twas by faith that Noah being divinely warned of unforeseen events, with a religious concern built an ark to the preservation of his family; whereby the world became inexcusable, and he obtained the reward of that righteousness which is by faith.
Wherefore, since we are surrounded with so great a cloud of witnesses, let us lay aside every incumbrance, and the sin which does so easily embarrass us, and let us pursue with constancy the course that is proposed to us: having Jesus in our view, the author and finisher of our faith; who for the joy that was set before him, endured the cross, despising the shame, and is set down on the right hand of the throne of God.
You do not approach to any thing corporeal, to scorching fire, to smoak, darkness, and tempest, nor to the sound of trumpets, and the voice which pronounc'd such words, that they who heard, intreated they might hear it no more. read more. nor could they endure that threat, "if so much as a beast touch the mountain, it shall be stoned." and so terrible was the appearance, that Moses cry'd out, "I tremble with the fright." but you are come to mount Sion, to the city of the living God, the heavenly Jerusalem, and to an innumerable congress of angels, to the general assembly, the church of the first-born who are enroll'd in heaven, to God the judge of all, to the spirits of just men made perfect,
and this expression, yet once more" signifies the abolition of those changeable things which were only contriv'd, that what is unalterable might lastingly succeed.
remember those that are in chains, as if you were confin'd with them; and those who suffer adversity, as being your selves of the same body.
let your morals be free from avarice, being contented with what you have: for he hath said, "I will never leave thee, nor forsake thee."
let your morals be free from avarice, being contented with what you have: for he hath said, "I will never leave thee, nor forsake thee."
Remember those who have the rule over you, who have preach'd to you the word of God: imitate their faith; consider their conduct, and the exit they made.
Remember those who have the rule over you, who have preach'd to you the word of God: imitate their faith; consider their conduct, and the exit they made.
We have a victim, whereof they, who still serve at the tabernacle, have no more right to eat,
for Jesus likewise suffered without the gate, to show he was the expiatory victim for the people. let us therefore decamp, and bear the reproach of following his example: read more. for we have. no settled corporation here, but are in expectation of that which is approaching.
Confide in your guides, and be respectful: that they who are vigilant, as being accountable for your souls, may discharge themselves with cheerfulness, and not with anxiety, which would be to your prejudice.
I conjure you the more earnestly to do this, that I may be restored to you the sooner. May the God of peace, who has raised from the dead our Lord Jesus (who by the blood of the eternal covenant is become the grand pastor of
Pray, my brethren, favourably receive this exhortation, which I have writ to you in brief. know, that our brother Timothy is set at liberty. if he comes quickly, I shall make YOU a visit with him. read more. salute those who conduct you, and all the christians. they of Italy salute you.
that the patience of our Lord is for your advantage: as our dear brother Paul, according to the information he receiv'd, has writ to you, as it were in all his epistles, where he takes notice of these things: in which there are some passages that are difficult to understand, which the illiterate, and unstable wrest, as they do the rest of the scriptures, to their own ruin.