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
Behold, his soul is puffed up, it is not upright within him: but the just shall live by his faith.
and sold their possessions and substance, and distributed them to all, according as any one might have need.
For neither was there any one in want among them; for as many as were owners of lands or houses, selling them, brought the price of what was sold
And there arose up certain of those of the synagogue called of freedmen, and of Cyrenians, and of Alexandrians, and of those of Cilicia and Asia, disputing with Stephen.
And they determined, according as any one of the disciples was well off, each of them to send to the brethren who dwelt in Judaea, to minister to them;
And Paul, fixing his eyes on the council, said, Brethren, I have walked in all good conscience with God unto this day.
For this cause I also exercise myself to have in everything a conscience without offence towards God and men.
for righteousness of God is revealed therein, on the principle of faith, to faith: according as it is written, But the just shall live by faith.
But to those that are contentious, and are disobedient to the truth, but obey unrighteousness, there shall be wrath and indignation,
righteousness of God by faith of Jesus Christ towards all,and upon all those who believe: for there is no difference; for all have sinned, and come short of the glory of God; read more. being justified freely by his grace through the redemption which is in Christ Jesus; whom God has set forth a mercy-seat, through faith in his blood, for the shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God; for the shewing forth of his righteousness in the present time, so that he should be just, and justify him that is of the faith of Jesus.
Therefore having been justified on the principle of faith, we have peace towards God through our Lord Jesus Christ; by whom we have also access by faith into this favour in which we stand, and we boast in hope of the glory of God.
who are Israelites; whose is the adoption, and the glory, and the covenants, and the law-giving, and the service, and the promises;
Now if the first-fruit be holy, the lump also; and if the root be holy, the branches also. Now if some of the branches have been broken out, and thou, being a wild olive tree, hast been grafted in amongst them, and hast become a fellow-partaker of the root and of the fatness of the olive tree, read more. boast not against the branches; but if thou boast, it is not thou bearest the root, but the root thee. Thou wilt say then, The branches have been broken out in order that I might be grafted in. Right: they have been broken out through unbelief, and thou standest through faith. Be not high-minded, but fear: if God indeed has not spared the natural branches; lest it might be he spare not thee either. Behold then the goodness and severity of God: upon them who have fallen, severity; upon thee goodness of God, if thou shalt abide in goodness, since otherwise thou also wilt be cut away. And they too, if they abide not in unbelief, shall be grafted in; for God is able again to graft them in. For if thou hast been cut out of the olive tree wild by nature, and, contrary to nature, hast been grafted into the good olive tree, how much rather shall they, who are according to nature be grafted into their own olive tree?
Let love be unfeigned; abhorring evil; cleaving to good:
not avenging yourselves, beloved, but give place to wrath; for it is written, Vengeance belongs to me, I will recompense, saith the Lord.
But put on the Lord Jesus Christ, and do not take forethought for the flesh to fulfil its lusts.
and that the nations should glorify God for mercy; according as it is written, For this cause I will confess to thee among the nations, and will sing to thy name. And again he says, Rejoice, nations, with his people. read more. And again, Praise the Lord, all ye nations, and let all the peoples laud him. And again, Esaias says, There shall be the root of Jesse, and one that arises, to rule over the nations: in him shall the nations hope.
for Macedonia and Achaia have been well pleased to make a certain contribution for the poor of the saints who are in Jerusalem.
And the God of peace be with you all. Amen.
And I, brethren, have not been able to speak to you as to spiritual, but as to fleshly; as to babes in Christ. I have given you milk to drink, not meat, for ye have not yet been able, nor indeed are ye yet able;
And I became to the Jews as a Jew, in order that I might gain the Jews: to those under law, as under law, not being myself under law, in order that I might gain those under law:
Know ye not that they who run in the race-course run all, but one receives the prize? Thus run in order that ye may obtain.
But there are distinctions of gifts, but the same Spirit;
Brethren, be not children in your minds, but in malice be babes; but in your minds be grown men.
For he must reign until he put all enemies under his feet. The last enemy that is annulled is death. read more. For he has put all things in subjection under his feet. But when he says that all things are put in subjection, it is evident that it is except him who put all things in subjection to him.
For he has put all things in subjection under his feet. But when he says that all things are put in subjection, it is evident that it is except him who put all things in subjection to him.
The salutation of me Paul with my own hand. If any one love not the Lord Jesus Christ let him be Anathema Maranatha. read more. The grace of the Lord Jesus Christ be with you.
who has also made us competent, as ministers of the new covenant; not of letter, but of spirit. For the letter kills, but the Spirit quickens. (But if the ministry of death, in letters, graven in stones, began with glory, so that the children of Israel could not fix their eyes on the face of Moses, on account of the glory of his face, a glory which is annulled; read more. how shall not rather the ministry of the Spirit subsist in glory? For if the ministry of condemnation be glory, much rather the ministry of righteousness abounds in glory. For also that which was glorified is not glorified in this respect, on account of the surpassing glory. For if that annulled was introduced with glory, much rather that which abides subsists in glory. Having therefore such hope, we use much boldness: and not according as Moses put a veil on his own face, so that the children of Israel should not fix their eyes on the end of that annulled. But their thoughts have been darkened, for unto this day the same veil remains in reading the old covenant, unremoved, which in Christ is annulled. But unto this day, when Moses is read, the veil lies upon their heart. But when it shall turn to the Lord, the veil is taken away.) Now the Lord is the Spirit, but where the Spirit of the Lord is, there is liberty. But we all, looking on the glory of the Lord, with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit.
For ye know the grace of our Lord Jesus Christ, that for your sakes he, being rich, became poor, in order that ye by his poverty might be enriched.
but, on the contrary, seeing that the glad tidings of the uncircumcision were confided to me, even as to Peter that of the circumcision, (for he that wrought in Peter for the apostleship of the circumcision wrought also in me towards the Gentiles,) read more. and recognising the grace given to me, James and Cephas and John, who were conspicuous as being pillars, gave to me and Barnabas the right hands of fellowship, that we should go to the nations, and they to the circumcision; only that we should remember the poor, which same thing also I was diligent to do. But when Peter came to Antioch, I withstood him to the face, because he was to be condemned: for before that certain came from James, he ate with those of the nations; but when they came, he drew back and separated himself, fearing those of the circumcision; and the rest of the Jews also played the same dissembling part with him; so that even Barnabas was carried away too by their dissimulation. But when I saw that they do not walk straightforwardly, according to the truth of the glad tidings, I said to Peter before all, If thou, being a Jew, livest as the nations and not as the Jews, how dost thou compel the nations to Judaize?
but that by law no one is justified with God is evident, because The just shall live on the principle of faith;
Why then the law? It was added for the sake of transgressions, until the seed came to whom the promise was made, ordained through angels in the hand of a mediator. But a mediator is not of one, but God is one.
But before faith came, we were guarded under law, shut up to faith which was about to be revealed. So that the law has been our tutor up to Christ, that we might be justified on the principle of faith. read more. But, faith having come, we are no longer under a tutor;
Now I say, As long as the heir is a child, he differs nothing from a bondman, though he be lord of all; but he is under guardians and stewards until the period fixed by the father. read more. So we also, when we were children, were held in bondage under the principles of the world; but when the fulness of the time was come, God sent forth his Son, come of woman, come under law, that he might redeem those under law, that we might receive sonship. But because ye are sons, God has sent out the Spirit of his Son into our hearts, crying, Abba, Father. So thou art no longer bondman, but son; but if son, heir also through God. But then indeed, not knowing God, ye were in bondage to those who by nature are not gods; but now, knowing God, but rather being known by God, how do ye turn again to the weak and beggarly principles to which ye desire to be again anew in bondage?
but now, knowing God, but rather being known by God, how do ye turn again to the weak and beggarly principles to which ye desire to be again anew in bondage?
Tell me, ye who are desirous of being under law, do ye not listen to the law? For it is written that Abraham had two sons; one of the maid servant, and one of the free woman. read more. But he that was of the maid servant was born according to flesh, and he that was of the free woman through the promise. Which things have an allegorical sense; for these are two covenants: one from mount Sinai, gendering to bondage, which is Hagar. For Hagar is mount Sinai in Arabia, and corresponds to Jerusalem which is now, for she is in bondage with her children; but the Jerusalem above is free, which is our mother. For it is written, Rejoice, thou barren that bearest not; break out and cry, thou that travailest not; because the children of the desolate are more numerous than those of her that has a husband. But ye, brethren, after the pattern of Isaac, are children of promise. But as then he that was born according to flesh persecuted him that was born according to Spirit, so also it is now. But what says the scripture? Cast out the maid servant and her son; for the son of the maid servant shall not inherit with the son of the free woman. So then, brethren, we are not maid servant's children, but children of the free woman.
Christ has set us free in freedom; stand fast therefore, and be not held again in a yoke of bondage.
and has put all things under his feet, and gave him to be head over all things to the assembly,
For through him we have both access by one Spirit to the Father.
in whom we have boldness and access in confidence by the faith of him.
until we all arrive at the unity of the faith and of the knowledge of the Son of God, at the full-grown man, at the measure of the stature of the fulness of the Christ;
Have also the helmet of salvation, and the sword of the Spirit, which is God's word;
Grace with all them that love our Lord Jesus Christ in incorruption.
having the same conflict which ye have seen in me, and now hear of in me.
who, subsisting in the form of God, did not esteem it an object of rapine to be on an equality with God; but emptied himself, taking a bondman's form, taking his place in the likeness of men; read more. and having been found in figure as a man, humbled himself, becoming obedient even unto death, and that the death of the cross.
as to circumcision, I received it the eighth day; of the race of Israel, of the tribe of Benjamin, Hebrew of Hebrews; as to the law, a Pharisee;
and that I may be found in him, not having my righteousness, which would be on the principle of law, but that which is by faith of Christ, the righteousness which is of God through faith,
Not that I have already obtained the prize, or am already perfected; but I pursue, if also I may get possession of it, seeing that also I have been taken possession of by Christ Jesus. Brethren, I do not count to have got possession myself; but one thing forgetting the things behind, and stretching out to the things before, read more. I pursue, looking towards the goal, for the prize of the calling on high of God in Christ Jesus.
giving thanks to the Father, who has made us fit for sharing the portion of the saints in light,
who is image of the invisible God, firstborn of all creation; because by him were created all things, the things in the heavens and the things upon the earth, the visible and the invisible, whether thrones, or lordships, or principalities, or authorities: all things have been created by him and for him. read more. And he is before all, and all things subsist together by him. And he is the head of the body, the assembly; who is the beginning, firstborn from among the dead, that he might have the first place in all things: for in him all the fulness of the Godhead was pleased to dwell, and by him to reconcile all things to itself, having made peace by the blood of his cross by him, whether the things on the earth or the things in the heavens.
For I would have you know what combat I have for you, and those in Laodicea, and as many as have not seen my face in flesh;
Persevere in prayer, watching in it with thanksgiving;
Aristarchus my fellow-captive salutes you, and Mark, Barnabas's cousin, concerning whom ye have received orders, (if he come to you, receive him,)
The salutation by the hand of me, Paul, which is the mark in every letter; so I write. The grace of our Lord Jesus Christ be with you all.
but has manifested in its own due season his word, in the proclamation with which I have been entrusted, according to the commandment of our Saviour God;
who being the effulgence of his glory and the expression of his substance, and upholding all things by the word of his power, having made by himself the purification of sins, set himself down on the right hand of the greatness on high,
For to which of the angels said he ever, Thou art my Son: this day have I begotten thee? and again, I will be to him for father, and he shall be to me for son?
God bearing, besides, witness with them to it, both by signs and wonders, and various acts of power, and distributions of the Holy Spirit, according to his will?
thou hast subjected all things under his feet. For in subjecting all things to him, he has left nothing unsubject to him. But now we see not yet all things subjected to him, but we see Jesus, who was made some little inferior to angels on account of the suffering of death, crowned with glory and honour; so that by the grace of God he should taste death for every thing.
saying, I will declare thy name to my brethren; in the midst of the assembly will I sing thy praises. And again, I will trust in him. And again, Behold, I and the children which God has given me.
and might set free all those who through fear of death through the whole of their life were subject to bondage.
Wherefore it behoved him in all things to be made like to his brethren, that he might be a merciful and faithful high priest in things relating to God, to make propitiation for the sins of the people;
There remains then a sabbatism to the people of God.
For the word of God is living and operative, and sharper than any two-edged sword, and penetrating to the division of soul and spirit, both of joints and marrow, and a discerner of the thoughts and intents of the heart.
Having therefore a great high priest who has passed through the heavens, Jesus the Son of God, let us hold fast the confession. For we have not a high priest not able to sympathise with our infirmities, but tempted in all things in like manner, sin apart. read more. Let us approach therefore with boldness to the throne of grace, that we may receive mercy, and find grace for seasonable help.
For when for the time ye ought to be teachers, ye have again need that one should teach you what are the elements of the beginning of the oracles of God, and are become such as have need of milk, and not of solid food. For every one that partakes of milk is unskilled in the word of righteousness, for he is a babe;
Wherefore, leaving the word of the beginning of the Christ, let us go on to what belongs to full growth, not laying again a foundation of repentance from dead works and faith in God,
For it is impossible to renew again to repentance those once enlightened, and who have tasted of the heavenly gift, and have been made partakers of the Holy Spirit, and have tasted the good word of God, and the works of power of the age to come, read more. and have fallen away, crucifying for themselves as they do the Son of God, and making a show of him.
but bringing forth thorns and briars, it is found worthless and nigh to a curse, whose end is to be burned.
but bringing forth thorns and briars, it is found worthless and nigh to a curse, whose end is to be burned.
For God is not unrighteous to forget your work, and the love which ye have shewn to his name, having ministered to the saints, and still ministering.
For this Melchisedec, King of Salem, priest of the most high God, who met Abraham returning from smiting the kings, and blessed him; to whom Abraham gave also the tenth portion of all; first being interpreted King of righteousness, and then also King of Salem, which is King of peace; read more. without father, without mother, without genealogy; having neither beginning of days nor end of life, but assimilated to the Son of God, abides a priest continually. Now consider how great this personage was, to whom even the patriarch Abraham gave a tenth out of the spoils. And they indeed from among the sons of Levi, who receive the priesthood, have commandment to take tithes from the people according to the law, that is from their brethren, though these are come out of the loins of Abraham: but he who has no genealogy from them has tithed Abraham, and blessed him who had the promises. But beyond all gainsaying, the inferior is blessed by the better. And here dying men receive tithes; but there one of whom the witness is that he lives; and, so to speak, through Abraham, Levi also, who received tithes, has been made to pay tithes. For he was yet in the loins of his father when Melchisedec met him.
If then indeed he were upon earth, he would not even be a priest, there being those who offer the gifts according to the law, (who serve the representation and shadow of heavenly things, according as Moses was oracularly told when about to make the tabernacle; for See, saith He, that thou make all things according to the pattern which has been shewn to thee in the mountain.) read more. But now he has got a more excellent ministry, by so much as he is mediator of a better covenant, which is established on the footing of better promises.
In that he says New, he has made the first old; but that which grows old and aged is near disappearing.
The first therefore also indeed had ordinances of service, and the sanctuary, a worldly one. For a tabernacle was set up; the first, in which were both the candlestick and the table and the exposition of the loaves, which is called Holy; read more. but after the second veil a tabernacle which is called Holy of holies, having a golden censer, and the ark of the covenant, covered round in every part with gold, in which were the golden pot that had the manna, and the rod of Aaron that had sprouted, and the tables of the covenant; and above over it the cherubim of glory shadowing the mercy-seat; concerning which it is not now the time to speak in detail. Now these things being thus ordered, into the first tabernacle the priests enter at all times, accomplishing the services;
Now these things being thus ordered, into the first tabernacle the priests enter at all times, accomplishing the services; but into the second, the high priest only, once a year, not without blood, which he offers for himself and for the errors of the people:
For if the blood of goats and bulls, and a heifer's ashes sprinkling the defiled, sanctifies for the purity of the flesh, how much rather shall the blood of the Christ, who by the eternal Spirit offered himself spotless to God, purify your conscience from dead works to worship the living God? read more. And for this reason he is mediator of a new covenant, so that, death having taken place for redemption of the transgressions under the first covenant, the called might receive the promise of the eternal inheritance. (For where there is a testament, the death of the testator must needs come in. For a testament is of force when men are dead, since it is in no way of force while the testator is alive.) Whence neither the first was inaugurated without blood. For every commandment having been spoken according to the law by Moses to all the people; having taken the blood of calves and goats, with water and scarlet wool and hyssop, he sprinkled both the book itself and all the people, saying, This is the blood of the covenant which God has enjoined to you. And the tabernacle too and all the vessels of service he sprinkled in like manner with blood; and almost all things are purified with blood according to the law, and without blood-shedding there is no remission. It was necessary then that the figurative representations of the things in the heavens should be purified with these; but the heavenly things themselves with sacrifices better than these. For the Christ is not entered into holy places made with hand, figures of the true, but into heaven itself, now to appear before the face of God for us: nor in order that he should offer himself often, as the high priest enters into the holy places every year with blood not his own; since he had then been obliged often to suffer from the foundation of the world. But now once in the consummation of the ages he has been manifested for the putting away of sin by his sacrifice. And forasmuch as it is the portion of men once to die, and after this judgment; thus the Christ also, having been once offered to bear the sins of many, shall appear to those that look for him the second time without sin for salvation.
For the law, having a shadow of the coming good things, not the image itself of the things, can never, by the same sacrifices which they offer continually yearly, perfect those who approach. Since, would they not indeed have ceased being offered, on account of the worshippers once purged having no longer any conscience of sins? read more. But in these there is a calling to mind of sins yearly. For blood of bulls and goats is incapable of taking away sins. Wherefore coming into the world he says, Sacrifice and offering thou willedst not; but thou hast prepared me a body. Thou tookest no pleasure in burnt-offerings and sacrifices for sin. Then I said, Lo, I come (in the roll of the book it is written of me) to do, O God, thy will. Above, saying Sacrifices and offerings and burnt-offerings and sacrifices for sin thou willedst not, neither tookest pleasure in (which are offered according to the law); then he said, Lo, I come to do thy will. He takes away the first that he may establish the second; by which will we have been sanctified through the offering of the body of Jesus Christ once for all. And every priest stands daily ministering, and offering often the same sacrifices, which can never take away sins. But he, having offered one sacrifice for sins, sat down in perpetuity at the right hand of God, waiting from henceforth until his enemies be set for the footstool of his feet.
waiting from henceforth until his enemies be set for the footstool of his feet. For by one offering he has perfected in perpetuity the sanctified. read more. And the Holy Spirit also bears us witness of it; for after what was said: This is the covenant which I will establish towards them after those days, saith the Lord: Giving my laws into their hearts, I will write them also in their understandings; and their sins and their lawlessnesses I will never remember any more. But where there is remission of these, there is no longer a sacrifice for sin. Having therefore, brethren, boldness for entering into the holy of holies by the blood of Jesus,
Having therefore, brethren, boldness for entering into the holy of holies by the blood of Jesus,
let us approach with a true heart, in full assurance of faith, sprinkled as to our hearts from a wicked conscience, and washed as to our body with pure water. Let us hold fast the confession of the hope unwavering, (for he is faithful who has promised;)
not forsaking the assembling of ourselves together, as the custom is with some; but encouraging one another, and by so much the more as ye see the day drawing near.
For we know him that said, To me belongs vengeance; I will recompense, saith the Lord: and again, The Lord shall judge his people.
But call to mind the earlier days in which, having been enlightened, ye endured much conflict of sufferings;
For ye both sympathised with prisoners and accepted with joy the plunder of your goods, knowing that ye have for yourselves a better substance, and an abiding one.
For ye both sympathised with prisoners and accepted with joy the plunder of your goods, knowing that ye have for yourselves a better substance, and an abiding one.
For yet a very little while he that comes will come, and will not delay. But the just shall live by faith; and, if he draw back, my soul does not take pleasure in him.
By faith, Noah, oracularly warned concerning things not yet seen, moved with fear, prepared an ark for the saving of his house; by which he condemned the world, and became heir of the righteousness which is according to faith.
Let us also therefore, having so great a cloud of witnesses surrounding us, laying aside every weight, and sin which so easily entangles us, run with endurance the race that lies before us, looking stedfastly on Jesus the leader and completer of faith: who, in view of the joy lying before him, endured the cross, having despised the shame, and is set down at the right hand of the throne of God.
For ye have not come to the mount that might be touched and was all on fire, and to obscurity, and darkness, and tempest, and trumpet's sound, and voice of words; which they that heard, excusing themselves, declined the word being addressed to them any more: read more. (for they were not able to bear what was enjoined: And if a beast should touch the mountain, it shall be stoned; and, so fearful was the sight, Moses said, I am exceedingly afraid and full of trembling;) but ye have come to mount Zion; and to the city of the living God, heavenly Jerusalem; and to myriads of angels, the universal gathering; and to the assembly of the firstborn who are registered in heaven; and to God, judge of all; and to the spirits of just men made perfect;
But this Yet once, signifies the removing of what is shaken, as being made, that what is not shaken may remain.
Remember prisoners, as bound with them; those that are evil-treated, as being yourselves also in the body.
Let your conversation be without love of money, satisfied with your present circumstances; for he has said, I will not leave thee, neither will I forsake thee.
Let your conversation be without love of money, satisfied with your present circumstances; for he has said, I will not leave thee, neither will I forsake thee.
Remember your leaders who have spoken to you the word of God; and considering the issue of their conversation, imitate their faith.
Remember your leaders who have spoken to you the word of God; and considering the issue of their conversation, imitate their faith.
We have an altar of which they have no right to eat who serve the tabernacle;
Wherefore also Jesus, that he might sanctify the people by his own blood, suffered without the gate: therefore let us go forth to him without the camp, bearing his reproach: read more. for we have not here an abiding city, but we seek the coming one.
Obey your leaders, and be submissive; for they watch over your souls as those that shall give account; that they may do this with joy, and not groaning, for this would be unprofitable for you.
But I much more beseech you to do this, that I may the more quickly be restored to you. But the God of peace, who brought again from among the dead our Lord Jesus, the great shepherd of the sheep, in the power of the blood of the eternal covenant,
But I beseech you, brethren, bear the word of exhortation, for it is but in few words that I have written to you. Know that our brother Timotheus is set at liberty; with whom, if he should come soon, I will see you. read more. Salute all your leaders, and all the saints. They from Italy salute you.
and account the longsuffering of our Lord to be salvation; according as our beloved brother Paul also has written to you according to the wisdom given to him, as also in all his epistles, speaking in them of these things; among which some things are hard to be understood, which the untaught and ill-established wrest, as also the other scriptures, to their own destruction.