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
They sold their lands and other property, and distributed the proceeds among all, according to every one's necessities.
And, in fact, there was not a needy man among them, for all who were possessors of lands or houses sold them, and brought the money which they realised,
But some members of the so-called 'Synagogue of the Freed-men,' together with some Cyrenaeans, Alexandrians, Cilicians and men from Roman Asia, were roused to encounter Stephen in debate.
So the disciples decided to send relief, every one in proportion to his means, to the brethren living in Judaea.
Then Paul, fixing a steady gaze on the Sanhedrin, said, "Brethren, it is with a perfectly clear conscience that I have discharged my duties before God up to this day."
This too is my own earnest endeavour--always to have a clear conscience in relation to God and man.
For in the Good News a righteousness which comes from God is being revealed, depending on faith and tending to produce faith; as the Scripture has it, "The righteous man shall live by faith."
while on the other hand upon the self-willed who disobey the truth and obey unrighteousness will fall anger and fury, affliction and awful distress,
a righteousness coming from God, which depends on faith in Jesus Christ and extends to all who believe. No distinction is made; for all alike have sinned, and all consciously come short of the glory of God, read more. gaining acquittal from guilt by His free unpurchased grace through the deliverance which is found in Christ Jesus. He it is whom God put forward as a Mercy-seat, rendered efficacious through faith in His blood, in order to demonstrate His righteousness-- because of the passing over, in God's forbearance, of the sins previously committed-- with a view to demonstrating, at the present time, His righteousness, that He may be shown to be righteous Himself, and the giver of righteousness to those who believe in Jesus.
Standing then acquitted as the result of faith, let us enjoy peace with God through our Lord Jesus Christ, through whom also, as the result of faith, we have obtained an introduction into that state of favour with God in which we stand, and we exult in hope of some day sharing in God's glory.
To them belongs recognition as God's sons, and they have His glorious Presence and the Covenants, and the giving of the Law, and the Temple service, and the ancient Promises.
Now if the firstfruits of the dough are holy, so also is the whole mass; and if the root of a tree is holy, so also are the branches. And if some of the branches have been pruned away, and you, although you were but a wild olive, have been grafted in among them and have become a sharer with others in the rich sap of the root of the olive tree, read more. beware of glorying over the natural branches. Or if you are so glorying, do not forget that it is not you who uphold the root: the root upholds you. "Branches have been lopped off," you will say, "for the sake of my being grafted in." This is true; yet it was their unbelief that cut them off, and you only stand through your faith. Do not be puffed up with pride. Tremble rather--for if God did not spare the natural branches, neither will He spare you. Notice therefore God's kindness and God's severity. On those who have fallen His severity has descended, but upon you His kindness has come, provided that you do not cease to respond to that kindness. Otherwise you will be cut off also. Moreover, if they turn from their unbelief, they too will be grafted in. For God is powerful enough to graft them in again; and if you were cut from that which by nature is a wild olive and contrary to nature were grafted into the good olive tree, how much more certainly will these natural branches be grafted on their own olive tree?
Let your love be perfectly sincere. Regard with horror what is evil; cling to what is right.
Do not be revengeful, my dear friends, but give way before anger; for it is written, "'Revenge belongs to Me: I will pay back,' says the Lord."
On the contrary, clothe yourselves with the Lord Jesus Christ, and make no provision for gratifying your earthly cravings.
and that the Gentiles also have glorified God in acknowledgment of His mercy. So it is written, "For this reason I will praise Thee among the Gentiles, and sing psalms in honour of Thy name." And again the Psalmist says, "Be glad, ye Gentiles, in company with His People." read more. And again, "Praise the Lord, all ye Gentiles, and let all the people extol Him." And again Isaiah says, "There shall be the Root of Jesse and One who rises up to rule the Gentiles. On Him shall the Gentiles build their hopes."
for Macedonia and Greece have kindly contributed a certain sum in relief of the poor among God's people, in Jerusalem.
May God, who gives peace be with you all! Amen.
And as for myself, brethren, I found it impossible to speak to you as spiritual men. It had to be as to worldlings--mere babes in Christ. I fed you with milk and not with solid food, since for this you were not yet strong enough. And even now you are not strong enough:
To the Jews I have become like a Jew in order to win Jews; to men under the Law as if I were under the Law--although I am not--in order to win those who are under the Law;
Do you not know that in the foot-race the runners all run, but that only one gets the prize? You must run like him, in order to win with certainty.
Now there are various kinds of gifts, but there is one and the same Spirit;
Brethren, do not prove yourselves to be children in your minds. As regards evil, indeed, be utter babes, but as regards your minds prove yourselves to be men of ripe years.
For He must continue King until He shall have put all His enemies under His feet. The last enemy that is to be overthrown is Death; read more. for He will have put all things in subjection under His feet. And when He shall have declared that "All things are in subjection," it will be with the manifest exception of Him who has reduced them all to subjection to Him.
for He will have put all things in subjection under His feet. And when He shall have declared that "All things are in subjection," it will be with the manifest exception of Him who has reduced them all to subjection to Him.
The final greeting of me--Paul--with my own hand. If any one is destitute of love to the Lord, let him be accursed. OUR LORD IS COMING. read more. The grace of the Lord Jesus be with you.
It is He also who has made us competent to serve Him in connexion with a new Covenant, which is not a written code but a Spirit; for the written code inflicts death, but the Spirit gives Life. If, however, the service that proclaims death--its code being engraved in writing upon stones--came with glory, so that the children of Israel could not look steadily on the face of Moses because of the brightness of his face--a vanishing brightness; read more. will not the service of the Spirit be far more glorious? For if the service which pronounces doom had glory, far more glorious still is the service which tells of righteousness. For, in fact, that which was once resplendent in glory has no glory at all in this respect, that it pales before the glory which surpasses it. For if that which was to be abolished came with glory, much more is that which is permanent arrayed in glory. Therefore, cherishing a hope like this, we speak without reserve, and we do not imitate Moses, who used to throw a veil over his face to hide from the gaze of the children of Israel the passing away of what was but transitory. Nay, their minds were made dull; for to this very day during the reading of the book of the ancient Covenant, the same veil remains unlifted, because it is only in Christ that it is to be abolished. Yes, to this day, whenever Moses is read, a veil lies upon their hearts. But whenever the heart of the nation shall have returned to the Lord, the veil will be withdrawn. Now by "the Lord" is meant the Spirit; and where the Spirit of the Lord is, freedom is enjoyed. And all of us, with unveiled faces, reflecting like bright mirrors the glory of the Lord, are being transformed into the same likeness, from one degree of radiant holiness to another, even as derived from the Lord the Spirit.
For you know the condescending goodness of our Lord Jesus Christ--how for your sakes He became poor, though He was rich, in order that you through His poverty might grow rich.
Indeed, when they saw that I was entrusted with the preaching of the Good News to the Gentiles as Peter had been with that to the Jews-- for He who had been at work within Peter with a view to his Apostleship to the Jews had also been at work within me with a view to my Apostleship to the Gentiles-- read more. and when they perceived the mission which was graciously entrusted to me, they (that is to say, James, Peter, and John, who were considered to be the pillars of the Church) Only they urged that we should remember their poor--a thing which was uppermost in my own mind. Now when Peter visited Antioch, I remonstrated with him to his face, because he had incurred just censure. For until certain persons came from James he had been accustomed to eat with Gentiles; but as soon as these persons came, he withdrew and separated himself for fear of the Circumcision party. And along with him the other Jews also concealed their real opinions, so that even Barnabas was carried away by their lack of straightforwardness. As soon as I saw that they were not walking uprightly in the spirit of the Good News, I said to Peter, before them all, "If you, though you are a Jew, live as a Gentile does, and not as a Jew, how can you make the Gentiles follow Jewish customs?
It is evident, too, that no one can find acceptance with God simply by obeying the Law, because "the righteous shall live by faith,"
Why then was the Law given? It was imposed later on for the sake of defining sin, until the seed should come to whom God had made the promise; and its details were laid down by a mediator with the help of angels. But there cannot be a mediator where only one individual is concerned.
Before this faith came, we Jews were perpetual prisoners under the Law, living under restraints and limitations in preparation for the faith which was soon to be revealed. So that the Law has acted the part of a tutor-slave to lead us to Christ, in order that through faith we may be declared to be free from guilt. read more. But now that this faith has come, we are no longer under a tutor-slave.
Now I say that so long as an heir is a child, he in no respect differs from a slave, although he is the owner of everything, but he is under the control of guardians and trustees until the time his father has appointed. read more. So we also, when spiritually we were children, were subject to the world's rudimentary notions, and were enslaved. But, when the time was fully come, God sent forth His Son, born of a woman, born subject to Law, in order to purchase the freedom of all who were subject to Law, so that we might receive recognition as sons. And because you are sons, God has sent out the Spirit of His Son to enter your hearts and cry "Abba! our Father!" Therefore you are no longer a slave, but a son; and if a son, then an heir also through God's own act. But at one time, you Gentiles, having no knowledge of God, were slaves to gods which in reality do not exist. Now, however, having come to know God--or rather to be known by Him--how is it you are again turning back to weak and worthless rudimentary notions to which you are once more willing to be enslaved?
Now, however, having come to know God--or rather to be known by Him--how is it you are again turning back to weak and worthless rudimentary notions to which you are once more willing to be enslaved?
Tell me--you who want to continue to be subject to Law--will you not listen to the Law? For it is written that Abraham had two sons, one by the slave-girl and one by the free woman. read more. But we see that the child of the slave-girl was born in the common course of nature; but the child of the free woman in fulfilment of the promise. All this is allegorical; for the women represent two Covenants. One has its origin on Mount Sinai, and bears children destined for slavery. This is Hagar; for the name Hagar stands for Mount Sinai in Arabia, and corresponds to the present Jerusalem, which is in bondage together with her children. But the Jerusalem which is above is free, and *she* is *our* mother. For it is written, "Rejoice, thou barren woman that bearest not, break forth into a joyful cry, thou that dost not travail with child. For the desolate woman has many children--more indeed than she who has the husband." But you, brethren, like Isaac, are children born in fulfilment of a promise. Yet just as, at that time, the child born in the common course of nature persecuted the one whose birth was due to the power of the Spirit, so it is now. But what says the Scripture? "Send away the slave-girl and her son, for never shall the slave-girl's son share the inheritance with the son of the free woman." Therefore, brethren, since we are not the children of a slave-girl, but of the free woman--
Christ having made us gloriously free--stand fast and do not again be hampered with the yoke of slavery.
God has put all things under His feet, and has appointed Him universal and supreme Head of the Church, which is His Body,
because it is through Him that Jews and Gentiles alike have access through one Spirit to the Father.
in whom we have this bold and confident access through our faith in Him.
till we all of us arrive at oneness in faith and in the knowledge of the Son of God, and at mature manhood and the stature of full-grown men in Christ.
and take the helmet of salvation, and the sword of the Spirit which is the word of God.
May grace be with all who love our Lord Jesus Christ with perfect sincerity.
maintaining, as you do, the same kind of conflict that you once saw in me and which you still hear that I am engaged in.
Although from the beginning He had the nature of God He did not reckon His equality with God a treasure to be tightly grasped. Nay, He stripped Himself of His glory, and took on Him the nature of a bondservant by becoming a man like other men. read more. And being recognized as truly human, He humbled Himself and even stooped to die; yes, to die on a cross.
circumcised, as I was, on the eighth day, a member of the race of Israel and of the tribe of Benjamin, a Hebrew sprung from Hebrews; as to the Law a Pharisee;
not having a righteousness of my own, derived from the Law, but that which arises from faith in Christ--the righteousness which comes from God through faith.
I do not say that I have already won the race or have already reached perfection. But I am pressing on, striving to lay hold of the prize for which also Christ has laid hold of me. Brethren, I do not imagine that I have yet laid hold of it. But this one thing I do--forgetting everything which is past and stretching forward to what lies in front of me, read more. with my eyes fixed on the goal I push on to secure the prize of God's heavenward call in Christ Jesus.
and give thanks to the Father who has made us fit to receive our share of the inheritance of God's people in Light.
Christ is the visible representation of the invisible God, the Firstborn and Lord of all creation. For in Him was created the universe of things in heaven and on earth, things seen and things unseen, thrones, dominions, princedoms, powers--all were created, and exist through and for Him. read more. And HE IS before all things and in and through Him the universe is a harmonious whole. Moreover He is the Head of His Body, the Church. He is the Beginning, the Firstborn from among the dead, in order that He Himself may in all things occupy the foremost place. For it was the Father's gracious will that the whole of the divine perfections should dwell in Him. And God purposed through Him to reconcile the universe to Himself, making peace through His blood, which was shed upon the Cross--to reconcile to Himself through Him, I say, things on earth and things in Heaven.
For I would have you know in how severe a struggle I am engaged on behalf of you and the brethren in Laodicea and of all who have not known me personally,
Be earnest and unwearied in prayer, being on the alert in it and in your giving of thanks.
Aristarchus my fellow prisoner sends greeting to you, and so does Barnabas's cousin Mark. You have received instructions as to him; if he comes to you, give him a welcome.
I Paul add with my own hand this final greeting. Be mindful of me in my imprisonment. Grace be with you.
I Paul add the greeting with my own hand, which is the credential in every letter of mine. This is my handwriting. May the grace of our Lord Jesus Christ be with you all.
And at the appointed time He clearly made known His Message in the preaching with which I was entrusted by the command of God our Saviour:
He brightly reflects God's glory and is the exact representation of His being, and upholds the universe by His all-powerful word. After securing man's purification from sin He took His seat at the right hand of the Majesty on high,
For to which of the angels did God ever say, "My Son art Thou: I have this day become Thy Father;" and again, "I will be a Father to Him, and He shall be My Son"?
while God corroborated their testimony by signs and marvels and various miracles, and by gifts of the Holy Spirit distributed in accordance with His own will.
Thou hast put everything in subjection under his feet." For this subjecting of the universe to man implies the leaving nothing not subject to him. But we do not as yet see the universe subject to him. But Jesus--who was made a little inferior to the angels in order that through God's grace He might taste death for every human being--we already see wearing a crown of glory and honour because of His having suffered death.
as when He says: "I will proclaim Thy name to My brothers: in the midst of the congregation I will hymn Thy praises;" and again, "As for Me, I will be one whose trust reposes in God;" and again, "Here am I, and here are the children God has given Me."
and might set at liberty all those who through fear of death had been subject to lifelong slavery.
And for this purpose it was necessary that in all respects He should be made to resemble His brothers, so that He might become a compassionate and faithful High Priest in things relating to God, in order to atone for the sins of the people.
It follows that there still remains a sabbath rest for the people of God.
For God's Message is full of life and power, and is keener than the sharpest two-edged sword. It pierces even to the severance of soul from spirit, and penetrates between the joints and the marrow, and it can discern the secret thoughts and purposes of the heart.
Inasmuch, then, as we have in Jesus, the Son of God, a great High Priest who has passed into Heaven itself, let us hold firmly to our profession of faith. For we have not a High Priest who is unable to feel for us in our weaknesses, but one who was tempted in every respect just as we are tempted, and yet did not sin. read more. Therefore let us come boldly to the throne of grace, that we may receive mercy and find grace to help us in our times of need.
For although, considering the long time you have been believers, you ought now to be teachers of others, you really need some one to teach you over again the very rudiments of the truths of God, and you have come to require milk instead of solid food. By people who live on milk I mean those who are imperfectly acquainted with the teaching concerning righteousness.
Therefore leaving elementary instruction about the Christ, let us advance to mature manhood and not be continually re-laying a foundation of repentance from lifeless works and of faith in God,
For it is impossible, in the case of those who have once for all been enlightened, and have tasted the sweetness of the heavenly gift, and have been made partakers of the Holy Spirit, and have realized how good the word of God is and how mighty are the powers of the coming Age, and then fell away-- read more. it is impossible, I say, to keep bringing them back to a new repentance, for, to their own undoing, they are repeatedly crucifying the Son of God afresh and exposing Him to open shame.
But if it only yields a mass of thorns and briers, it is considered worthless, and is in danger of being cursed, and in the end will be destroyed by fire.
But if it only yields a mass of thorns and briers, it is considered worthless, and is in danger of being cursed, and in the end will be destroyed by fire.
For God is not unjust so that He is unmindful of your labour and of the love which you have manifested towards Himself in having rendered services to His people and in still rendering them.
For this man, Melchizedek, King of Salem and priest of the Most High God--he who when Abraham was returning after defeating the kings met him and pronounced a blessing on him-- to whom also Abraham presented a tenth part of all--being first, as his name signifies, King of righteousness, and secondly King of Salem, that is, King of peace: read more. with no father or mother, and no record of ancestry: having neither beginning of days nor end of life, but made a type of the Son of God--this man Melchizedek remains a priest for ever. Now think how great this priest-king must have been to whom Abraham the patriarch gave a tenth part of the best of the spoil. And those of the descendants of Levi who receive the priesthood are authorized by the Law to take tithes from the people, that is, from their brethren, though these have sprung from Abraham. But, in this instance, one who does not trace his origin from them takes tithes from Abraham, and pronounces a blessing on him to whom the promises belong. And beyond all dispute it is always the inferior who is blessed by the superior. Moreover here frail mortal men receive tithes: there one receives them about whom there is evidence that he is alive. And Levi too--if I may so speak--pays tithes through Abraham: for Levi was yet in the loins of his forefather when Melchizedek met Abraham.
If then He were still on earth, He would not be a priest at all, since here there are already those who present the offerings in obedience to the Law, and serve a copy and type of the heavenly things, just as Moses was divinely instructed when about to build the tabernacle. For God said, "See that you make everything in imitation of the pattern shown you on the mountain." read more. But, as a matter of fact, the ministry which Christ has obtained is all the nobler a ministry, in that He is at the same time the negotiator of a sublimer covenant, based upon sublimer promises.
By using the words, "a new Covenant," He has made the first one obsolete; but whatever is decaying and showing signs of old age is not far from disappearing altogether.
Now even the first Covenant had regulations for divine worship, and had also its sanctuary--a sanctuary belonging to this world. For a sacred tent was constructed--the outer one, in which were the lamp and the table and the presented loaves; and this is called the Holy place. read more. And behind the second veil was a sacred tent called the Holy of holies. This had a censer of gold, and the ark of the Covenant lined with gold and completely covered with gold, and in it were a gold vase which held the manna, and Aaron's rod which budded and the tables of the Covenant. And above the ark were the Cherubim denoting God's glorious presence and overshadowing the Mercy-seat. But I cannot now speak about all these in detail. These arrangements having long been completed, the priests, when conducting the divine services, continually enter the outer tent.
These arrangements having long been completed, the priests, when conducting the divine services, continually enter the outer tent. But into the second, the High Priest goes only on one day of the year, and goes alone, taking with him blood, which he offers on his own behalf and on account of the sins which the people have ignorantly committed.
For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have contracted defilement make them holy so as to bring about ceremonial purity, how much more certainly shall the blood of Christ, who strengthened by the eternal Spirit offered Himself to God, free from blemish, purify your consciences from lifeless works for you to serve the ever-living God? read more. And because of this He is the negotiator of a new Covenant, in order that, since a life has been given in atonement for the offences committed under the first Covenant, those who have been called may receive the eternal inheritance which has been promised to them. For where there is a legal 'will,' there must also be a death brought forward in evidence--the death of him who made it. And a will is only of force in the case of a deceased person, being never of any avail so long as he who made it lives. Accordingly we find that the first Covenant was not inaugurated without blood. For when Moses had proclaimed to all the people every commandment contained in the Law, he took the blood of the calves and of the goats and with them water, scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood which confirms the Covenant that God has made binding upon you." And in the same way he also sprinkled blood upon the Tent of worship and upon all the vessels used in the ministry. Indeed we may almost say that in obedience to the Law everything is sprinkled with blood, and that apart from the outpouring of blood there is no remission of sins. It was needful therefore that the copies of the things in Heaven should be cleansed in this way, but that the heavenly things themselves should be cleansed with more costly sacrifices. For not into a Holy place built by men's hands--a mere copy of the reality--did Christ enter, but He entered Heaven itself, now to appear in the presence of God on our behalf. Nor did He enter for the purpose of many times offering Himself in sacrifice, just as the High Priest enters the Holy place, year after year, taking with him blood not his own. In that case Christ would have needed to suffer many times, from the creation of the world onwards; but as a matter of fact He has appeared once for all, at the Close of the Ages, in order to do away with sin by the sacrifice of Himself. And since it is reserved for all mankind once to die, and afterwards to be judged; so the Christ also, having been once offered in sacrifice in order that He might bear the sins of many, will appear a second time, separated from sin, to those who are eagerly expecting Him, to make their salvation complete.
For, since the Law exhibits only an outline of the blessings to come and not a perfect representation of the things themselves, the priests can never, by repeating the same sacrifices which they continually offer year after year, give complete freedom from sin to those who draw near. For then would not the sacrifices have ceased to be offered, because the consciences of the worshippers--who in that case would now have been cleansed once for all--would no longer be burdened with sins? read more. But in those sacrifices sins are recalled to memory year after year. For it is impossible for the blood of bulls and goats to take away sins. That is why, when He comes into the world, He says, "Sacrifice and offering Thou has not desired, but a body Thou hast prepared for Me. In whole burnt-offerings and in sin-offerings Thou hast taken no pleasure. Then I said, 'I have come--in the roll of the book it is written concerning Me--to do Thy will, O God.'" After saying the words I have just quoted, "Sacrifices and offerings or whole burnt-offerings and sin-offerings Thou hast not desired or taken pleasure in" --all such being offered in obedience to the Law-- He then adds, "I have come to do Thy will." He does away with the first in order to establish the second. It is through that divine will that we have been set free from sin, through the offering of Jesus Christ as our sacrifice once for all. And while every priest stands ministering, day after day, and constantly offering the same sacrifices--though such can never rid us of our sins-- this Priest, on the contrary, after offering for sins a single sacrifice of perpetual efficacy, took His seat at God's right hand, waiting from that time onward until His enemies be put as a footstool under His feet.
waiting from that time onward until His enemies be put as a footstool under His feet. For by a single offering He has for ever completed the blessing for those whom He is setting free from sin. read more. And the Holy Spirit also gives us His testimony; for when He had said, "'This is the Covenant that I will make with them after those days,' says the Lord: 'I will put My laws upon their hearts and will write them on their minds;'" He adds, "And their sins and offences I will remember no longer." But where these have been forgiven no further offering for sin is required. Since then, brethren, we have free access to the Holy place through the blood of Jesus,
Since then, brethren, we have free access to the Holy place through the blood of Jesus,
let us draw near with sincerity and unfaltering faith, having had our hearts sprinkled, once for all, from consciences oppressed with sin, and our bodies bathed in pure water. Let us hold firmly to an unflinching avowal of our hope, for He is faithful who gave us the promises.
not neglecting--as some habitually do--to meet together, but encouraging one another, and doing this all the more since you can see the day of Christ approaching.
For we know who it is that has said, "Vengeance belongs to Me: I will pay back;" and again, "The Lord will be His people's judge."
But continually recall to mind the days now past, when on being first enlightened you went through a great conflict and many sufferings.
For you not only showed sympathy with those who were imprisoned, but you even submitted with joy when your property was taken from you, being well aware that you have in your own selves a more valuable possession and one which will remain.
For you not only showed sympathy with those who were imprisoned, but you even submitted with joy when your property was taken from you, being well aware that you have in your own selves a more valuable possession and one which will remain.
For there is still but a short time and then "The coming One will come and will not delay. But it is by faith that My righteous servant shall live; and if he shrinks back, My soul takes no pleasure in him."
Through faith Noah, being divinely taught about things as yet unseen, reverently gave heed and built an ark for the safety of his family, and by this act he condemned the world, and became an heir of the righteousness which depends on faith.
Therefore, surrounded as we are by such a vast cloud of witnesses, let us fling aside every encumbrance and the sin that so readily entangles our feet. And let us run with patient endurance the race that lies before us, simply fixing our gaze upon Jesus, our Prince Leader in the faith, who will also award us the prize. He, for the sake of the joy which lay before Him, patiently endured the cross, looking with contempt upon its shame, and afterwards seated Himself-- where He still sits--at the right hand of the throne of God.
For you have not come to a material object all ablaze with fire, and to gloom and darkness and storm and trumpet-blast and the sound of words-- a sound of such a kind that those who heard it entreated that no more should be added. read more. For they could not endure the order which had been given, "Even a wild beast, if it touches the mountain, shall be stoned to death;" and so terrible was the scene that Moses said, "I tremble with fear." On the contrary you have come to Mount Zion, and to the city of the ever-living God, the heavenly Jerusalem, to countless hosts of angels, to the great festal gathering and Church of the first-born, whose names are recorded in Heaven, and to a Judge who is God of all, and to the spirits of righteous men made perfect,
Here the words "Yet again, once for all" denote the removal of the things which can be shaken--created things--in order that the things which cannot be shaken may remain.
Remember prisoners, as if you were in prison with them; and remember those suffering ill-treatment, for you yourselves also are still in the body.
Your lives should be untainted by love for money. Be content with what you have; for God Himself has said, "I will never, never let go your hand: I will never never forsake you."
Your lives should be untainted by love for money. Be content with what you have; for God Himself has said, "I will never, never let go your hand: I will never never forsake you."
Remember your former leaders--it was they who brought you God's Message. Bear in mind how they ended their lives, and imitate their faith.
Remember your former leaders--it was they who brought you God's Message. Bear in mind how they ended their lives, and imitate their faith.
We Christians have an altar from which the ministers of the Jewish Tent have no right to eat.
And for this reason Jesus also, in order, by His own blood, to set the people free from sin, suffered outside the gate. Therefore let us go to Him outside the camp, sharing the insults directed against Him. read more. For we have no permanent city here, but we are longing for the city which is soon to be ours.
Obey your leaders and be submissive to them. For they are keeping watch over your souls as those who will have to give account; that they may do this with joy and not with lamentation. For that would be of no advantage to you.
I specially urge this upon you in order that I may be the more speedily restored to you. Now may God who gives peace, and brought Jesus, our Lord, up again from among the dead--even Him who, by virtue of the blood of the eternal Covenant, is the great Shepherd of the sheep--
Bear with me, brethren, when I thus exhort you; for, in fact, it is but a short letter that I have written to you. You will rejoice to hear that our brother Timothy has been set at liberty. If he comes soon, I will see you with him. read more. Greet all your leaders and all God's people. The brethren from Italy send you greetings.
Greet all your leaders and all God's people. The brethren from Italy send you greetings.
And always regard the patient forbearance of our Lord as salvation, as our dear brother Paul also has written to you in virtue of the wisdom granted to him. That is what he says in all his letters, when speaking in them of these things. In those letters there are some statements hard to understand, which ill-taught and unprincipled people pervert, just as they do the rest of the Scriptures, to their own ruin.