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
and sold their possessions and goods, and divided them among all, as every one had need.
Neither was there any person in want among them: for as many as were possessors of fields or houses disposed of them, and brought the prices of the things sold,
Then rose up certain men of the synagogue of the freed-men, and of the Cyrenians, and of the Alexandrians, and of those from Cilicia and Asia, disputing with Stephen.
Then the disciples, as everyman had ability, determined every individual of them to send a sum to be distributed among the brethren who dwelt in Judea:
THEN Paul, looking earnestly at the sanhedrim, said, Men and brethren, I have lived in all good conscience unto God even to this day.
For this cause indeed I exert my utmost care to keep my conscience ever unoffending towards God and towards man.
For the righteousness of God by faith is therein revealed for belief; as it is written, "Now the just by faith shall live."
But to those who are of a contentious spirit, and do not obey the truth, but obey unrighteousness, indignation, and wrath;
the righteousness of God indeed by faith in Jesus Christ unto all and upon all that believe: for there is no difference: for all have sinned, and come short of the glory of God; read more. justified freely by his grace through the redemption which is in Christ Jesus: whom God hath proposed as the propitiatory sacrifice through faith in his blood, in demonstration of his justice for the remission of past sins, through the patience of God; for a demonstration of his justice at this present time: that he might be just, though justifying him who is of the faith of Jesus.
And therefore it was imputed to him for righteousness.
BEING justified therefore by faith, we have peace with God through our Lord Jesus Christ: by whom also we have had an introduction through faith into this grace in which we have stood fast, and are rejoicing in hope of the glory of God.
who are Israelites; whose is the adoption, and the glory, and the covenants, and the gift of the law, and the sacred service, and the promises;
Now if the first fruits be holy, so is the mass: and if the root be holy, so are the branches. But if some of the branches have been broken off, and thou though a wild olive hast been grafted in among them, and become a partaker of the root and fatness of the olive tree; read more. boast not against the branches. But if thou boast, thou bearest not the root, but the root thee. Wilt thou say then, The branches were broken off, that I might be grafted in? Admitted; by unbelief they were broken off, and thou standest by faith. Be not high minded, but fear: for if God spared not the native branches, tremble lest he spare not thee. Behold therefore the kindness and severity of God: to those indeed who fell, severity; but unto thee, kindness, if thou continuest in that kindness: otherwise thou also shalt be cut off. But they also, if they continue not in unbelief, shall be grafted in: for God is able to graft them in again. For if thou hast been cut out of the naturally wild olive, and contrary to nature hast been grafted into the good olive: how much more shall these, which are native branches, be grafted into their own olive tree?
Let love be undissembled. Abhor that which is evil; cleave to that which is good.
Avenge not yourselves, beloved, but give place unto wrath: for it is written, "Vengeance belongeth to me; I will recompence, saith the Lord."
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to gratify its passions.
and that the Gentiles might glorify God for his mercy; as it is written, "For this cause will I confess unto thee among the Gentiles, and sing unto thy name." And again he saith, "Rejoice, ye Gentiles, with his people." read more. And again, "Praise the Lord, all ye nations, and laud him, all ye people." And again Isaiah saith, "There shall be a root of Jesse, and he that ariseth to reign over the Gentiles, in him shall the Gentiles trust."
For Macedonia and Achaia have been pleased to make a certain contribution for the poor of the saints that are at Jerusalem.
Now the God of peace be with you all! Amen.
AND I, brethren, have been unable to speak to you as unto spiritual men, but as to carnal, even as to babes in Christ. And I have given you milk to drink, and not meat: for hitherto ye have not been capable of it, yea, even to the present moment ye are not capable of it.
And I became to the Jews as a Jew, that I might gain the Jews; to those under the law, as under the law, that I might gain those who are under the law;
Know ye not that they who run on the course, all run indeed, yet but one obtaineth the price? So run, that ye may obtain.
But there are diversities of gifts, though the same Spirit.
Brethren, be not children in your minds: though in naughtiness be ye children, but in your minds be men complete.
For he must reign, until he hath put all enemies under his feet. The last enemy shall be destroyed, death. read more. For he hath put all things under his feet. But when he saith, that all things are put under him, it is evident that there is an exception of him, who subjected all things to him.
For he hath put all things under his feet. But when he saith, that all things are put under him, it is evident that there is an exception of him, who subjected all things to him.
The salutation of Paul with mine own hand. If any man love not the Lord Jesus Christ, let him be Anathema, Maranatha. read more. The grace of our Lord Jesus Christ be with you.
Who hath made us also able ministers of the new testament, not of the letter but of the spirit; for the letter killeth, but the spirit giveth life. For if the ministry of death in letters graven on stone, was attended with glory, so that the children of Israel could not keep their eyes fixed upon the countenance of Moses, because of the glory of his countenance, though [soon] evanescent; read more. how much more will not the ministry of the Spirit be attended with glory? For if the ministry of condemnation is glory, much more doth the ministry of righteousness excel in glory. For that which was glorious hath no glory, comparatively, because of the glory which excelleth. For if that which was abolished came in a glorious manner, much more is that which remaineth glorious. Having therefore such a hope, we use much freedom of speech. And [act] not as Moses who spread a veil over his face, in order that the children of Israel might not look stedfastly to the end of that which should be abolished. But their understandings were darkened: for unto this day the same veil in their reading the old testament abideth unremoved; which veil is taken away by Christ. For unto this day, when Moses is read, the veil is spread over their hearts. Nevertheless, when Israel shall turn unto the Lord, the veil shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. And we all with face unveiled, beholding the glory of the Lord [reflected] as in a mirror, according to the same image, receive a transformation from glory into glory, as by the Lord, the Spirit.
For ye know the grace of our Lord Jesus Christ, that for your sake he became poor though he was rich, that ye by his poverty should be made rich.
but contrariwise when they saw that I was entrusted with the gospel to the uncircumcision, as Peter was to the circumcision: (for he that wrought powerfully by Peter in his apostolic mission to the circumcision, wrought mightily also by me among the Gentiles.) read more. And when they knew the grace which was bestowed on me, James and Cephas and John, who appeared to be the pillars [of the church], gave unto me and Barnabas the right hand of fellowship, that we should go unto the Gentiles, and they to the circumcision: only desiring that we would remember the poor??he very thing which I have also been diligent to perform. But when Peter came to Antioch I withstood him to his face, because he was blameable. For before certain persons came from James, he did eat with the Gentiles, but when they were come, he withdrew, and separated himself, fearing those of the circumcision. And the other Jews were guilty of the same dissimulation with him, so that even Barnabas was carried away by their hypocrisy. But when I saw that they walked not directly according to the truth of the gospel, I said to Peter before them all, If thou, being a Jew, livest as the Gentiles, and not as do the Jews, why compellest thou the Gentiles to judaize?
But that by the law no man is justified before God is evident: because "The just by faith shall live."
To what end then was the law given? It was given on account of transgressions, until that seed should come to whom the promise was made, being delivered through the ministry of angels into the hand of a mediator. But the mediator of the one [seed] he is not, though God is one.
But before the faith came, we were in ward under the law, shut up together for the faith that should be revealed. Wherefore the law was our conductor, as of children, to Christ, that we might be justified by faith. read more. But when faith was come, we were no longer under a paedagogue.
NOW I affirm, that as long as the heir is an infant, he differeth nothing from a servant, though he be master of all; but is under tutors and trustees until the time fixed by his father. read more. So we also, when we were infants, were in bondage under the first elementary principles of the world: but when the fulness of time was come, God sent forth his Son born of a woman, born under the law, that he might redeem those who were under the law, that we might receive the adoption of sons. But because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father! Therefore thou art no more a slave, but a son, and if a son, an heir also of God through Christ. But at that time when ye knew not God, ye served those who by nature are not gods. But now after having known God, or rather being known of God, how turn ye back again to those weak and beggarly elements, to which again a second time ye desire to be in bondage?
But now after having known God, or rather being known of God, how turn ye back again to those weak and beggarly elements, to which again a second time ye desire to be in bondage?
Tell me, ye that desire to be under the law, do ye not hear the law? For it is written that Abraham had two sons, the one by a bondwoman, and the other by a free. read more. Now the son of the bond-maid was born after the flesh, but that by the free woman was by promise. Which things are allegorical; for these are the two covenants, the one from mount Sinai, gendering unto bondage, which is represented by Agar. For this Agar is mount Sinai in Arabia, and corresponds with Jerusalem that now is, and is in bondage with her children. But the Jerusalem above is free, which is the mother of us all. For it is written, "Rejoice, thou barren who bearest not, cry out and shout for joy, thou that travailest not, for more are the children of her that was desolate, than of her which had an husband." So we, brethren, as Isaac, are the children of the promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so is it now. But what saith the scripture? "Cast out the bond-woman and her son for the son of the bond-maid shall in no wise inherit with the son of the free woman." So then, brethren, we are not the children of the bondwoman, but of the free.
STAND fast therefore in the liberty with which Christ has made you free, and be not again held under a yoke of bondage.
and hath put all things under his feet, and hath appointed him head over all to the church,
for through him we both have access by one Spirit unto the Father.
in whom we have boldness and access with confidence to God by the faith of him.
until we all attain in the unity of the faith, and the knowledge of the Son of God, unto a state of complete manhood, unto the measure of the stature of the fulness of Christ:
And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
Grace be with all those who love our Lord Jesus Christ in sincerity.
experiencing the same conflict which ye have seen in me, and now hear to be in me.
who being in the form of God counted it no usurpation to claim equality with God: but emptied himself, assuming the form of a servant, made after the similitude of mortal men; read more. and found in fashion as man, he humbled himself, becoming obedient to death, even to the death of the cross.
circumcised the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of Hebrews;
and be found in him, not having mine own righteousness, which is by the law, but that which is through faith in Christ, the righteousness which is of God by faith:
Not that I have already attained, or am now perfect: but I pursue, that I may overtake that for which also by his apprehension of me I am destined by Christ Jesus. Brethren, I count not myself to have overtaken it; but this one object I pursue, forgetting the things which are behind, and reaching out to those which are before, read more. I press towards the mark for the prize of the divine calling from on high in Christ Jesus.
giving thanks to God, even the Father, who hath made us meet for a portion in the inheritance of the saints in light;
Who is the image of the invisible God, the prime author of all creation: for by him were all things created, celestial and terrestrial, visible or invisible, whether thrones, or dominations, or principalities, or powers, all were created by him, and for him: read more. and he is before all, and by him all things subsist. And he is the head of the body, the church; he is the beginning, the first begotten from the dead, that he might be in all things pre-eminent. For it hath pleased the Father that in him all fulness should dwell; and by him to reconcile all things to himself, making peace by the blood of his cross: by him, I say, whether they be things on earth, or things in the heavens.
FOR I wish you to know how great a struggle I sustain for you, and those at Laodicea, and as many as have not seen my face in the flesh;
Persevere in prayer, watching therein with thanksgiving;
There salute you Aristarchus my fellow-prisoner, and Mark nephew to Barnabas, concerning whom ye have received injunctions; if he come unto you, receive him,
The salutation of Paul with mine own hand. Remember my chains. Grace be with you. Amen.
The salutation of Paul with my own hand, which is my sign in every letter: so I write. The grace of our Lord Jesus Christ be with you all. Amen.
but hath manifested in his own appointed season his word by the preaching, with which I have been entrusted, according to the command of our Saviour God;
who being the splendour of his glory, and the very impress of his substance, and upholding all things with his powerful word, by himself having effected the cleansing of our sins, he sat down at the right hand of Majesty on high;
For to which of the angels ever said he, "My Son art thou, I have to-day begotten thee?" And again, "I will be to him a Father, and he shall be to me a Son?"
God superadding his testimony with them, by signs, and wonders, and various miracles, and gifts of the Holy Ghost, according to his own will?
thou hast subjected all things under his feet." Now in subjecting all things to him, he left nothing unsubjected to him; but at present we see not yet all things subjected to him. But we see Jesus for a little while made lower than angels, by the suffering of death, crowned with glory and honour, that, by the grace of God, he might taste of death for every one.
saying, "I will declare thy name to my brethren, in the midst of the church I will sing hymns to thee." And again, "I will place my confidence in him." And again, "Behold! Here am I, and the children which God hath given me."
and deliver those, even as many as through their whole life were subjects of bondage to the fear of death.
Wherefore he ought in all things to be made like to his brethren, in order to become a merciful and faithful high-priest in those things which relate to God, to make a propitiation for the sins of the people:
A sabbatical rest then still remaineth for the people of God.
For the word of God is quickening, and energetic, and sharper than every two-edged sword, and piercing through and through, so as to divide both soul and spirit, both joints and spinal marrow, and critically judges the thoughts and intents of the heart.
Having then a great high-priest passed through the heavens, Jesus the Son of God, let us hold fast the confession. For we have not an high-priest incapable of a fellow-feeling with our infirmities, but one tempted in all points, in exact resemblance with ourselves, sin excepted. read more. Let us therefore approach with boldness the throne of grace, that we may receive mercy, and find grace for seasonable help.
For though ye ought for the time to be teachers of others, ye have again need that some one teach you the leading principles of the oracles of God; and are become as those who need milk, and not solid food. For every one who useth milk is inexperienced in the word of righteousness: for he is an infant.
WHEREFORE, desisting from initiatory discourse respecting Christ, let us advance towards perfection; not again laying a foundation of repentance from dead works, and faith in God,
For it is not possible to renew again unto repentance those who have been once illuminated, and have tasted the celestial gift, and have been made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, read more. and yet have fallen away: for they crucify again to themselves the Son of God, and expose him to public infamy.
but if it produceth thorns and thistles, it is abandoned, and near the curse [of barrenness], whose end will be for burning.
but if it produceth thorns and thistles, it is abandoned, and near the curse [of barrenness], whose end will be for burning.
For God is not unjust, to forget your work and labour of love, which ye have demonstrated in his name, having ministered assistance to the saints, and still ministering.
FOR this Melchisedec, king of Salem, a priest of God most high, who met Abraham returning from the slaughter of the kings, and blessed him; to whom also Abraham gave a tenth share of all the spoil: being, as the interpretation of his name imports, first, King of righteousness, and then also King of Salem, that is, King of peace: read more. without father, without mother, without genealogy, having neither beginning of days nor end of life, but in exact resemblance with the Son of God, abideth a priest for ever. Now observe how great is this [Melchisedec], to whom even Abraham the patriarch gave the tenth of the spoils. For they indeed of the sons of Levi, who are admitted to priesthood, have an order to receive tithes from the people according to the law, that is, of their brethren, though also sprung from the loins of Abraham. But he who derived not his genealogy from them, received tithes from Abraham, and blessed him who had the promises; but without all dispute the inferior receives benediction from the superior. And here indeed dying men receive the tithes, but there he hath a testimony borne to him that he liveth. And, if I may so say, through Abraham even Levi, who receiveth tithes, paid tithes. For he was as yet in the loins of his father when Melchisedec met him.
For if he were on earth, he would not be a priest, there being priests who offer gifts according to the law; who perform the service after the figure and shadow of things in the heavens, as Moses was divinely instructed, when he was about to finish the tabernacle. "For see," saith God, "that thou make all things according to the model shewed thee on the mount." read more. But now hath Christ obtained a more excellent ministry, inasmuch as he is the mediator of a better covenant, which hath been established on better promises.
In calling it a new covenant, he hath made the first antiquated. Now what is antiquated and grown aged, is near evanescence.
THEN also the first tabernacle had indeed regulations for the divine service, and a sanctuary furnished. For the tabernacle was prepared; the first part, in which was both the candlestick, and the table, and the shew-bread, which is called the holy. read more. But behind the second vail was the tabernacle, called the holy of holies: having the golden censer, and the coffer of the covenant, overlaid with gold within and without, in which were the golden urn containing the manna, and Aaron's rod which had budded, and the stone tables of the covenant; and above, over it the cherubim of glory, overshadowing the propitiatory. Now when these things were thus disposed, the priests entered continually into the first tabernacle indeed, performing the divine services:
Now when these things were thus disposed, the priests entered continually into the first tabernacle indeed, performing the divine services: but into the second once in every year entered the high-priest alone, not without blood, which he offered for his own inadvertencies, and for those of the people:
For if the blood of bulls, and of goats, and the ashes of an heifer sprinkling the defiled sanctifieth to corporal purification, how much more shall the blood of Christ, who, by the eternal Spirit, offered up himself in sacrifice without blemish to God, cleanse our conscience from dead works, that we may perform divine service to the living God? read more. And for this cause he is the mediator of the new testament, that, death being suffered for the redemption of transgressions committed against the first testament, they who are called might receive the promise of an eternal inheritance. For where a testament is, of necessity the death of the testator is implied. For a testament is valid when men are dead; for else it is of no efficacy whilst the testator is alive. Wherefore also that first testament was not consecrated without blood. For when every command according to the law had been spoken by Moses to all the people, taking the blood of calves and of 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 testament which God hath enjoined unto you. And the tabernacle also, and all the vessels employed in the divine service, he in like manner sprinkled with blood. And almost all things are purified by blood according to the law, and without effusion of blood there is no remission of sin. There was a necessity therefore that the representations of the things in heaven should be purified by these; but the celestial things themselves with better sacrifices than these. For Christ is not entered into the holies made with hands, the antitypes of the true; but into heaven itself, now to appear before the presence of God for us: and not that he should often offer up himself in sacrifice, as the high-priest enters every year into the holies with blood not his own, (for in that case he must have suffered often since the foundation of the world:) but now once for all at the consummation of the ages hath he been manifested for the abolishing sin by the sacrifice of himself. And forasmuch as it is appointed to men once to die, but after this the judgment, so Christ having been once offered in sacrifice to bear the sins of men, will appear the second time without sin, to those who expect him, for their salvation.
NOW the law, having a shadow of the good things which were to come, not the very substance of the things, cannot possibly, by the same sacrifices which they offer year by year continually, make those perfect who approach [God]; else they would have discontinued to make the offering, because they who performed the service being once made clean, would have had no more sense of sins on their conscience. read more. But in these [sacrifices] there is a commemoration of sins every year. For it is impossible that the blood of bulls and goats should take away sin. Wherefore, coming into the world, he saith, "Sacrifice and oblation thou hast not chosen, but thou hast exactly fashioned a body for me: thou hast had no delight in whole burnt-offerings and sacrifices for sin: then I said, Here am I; (in the volume of the book it is written of me) I come to do thy will, O God." Having said before that sacrifice, and oblation, and whole burnt-offerings and sin-offerings thou hast not chosen, nor takest pleasure in, (which are offered according to the law,) he then added, Lo, I come to do thy will, O God. He abolishes the first that he may establish the second. By the which will we are sanctified through the oblation of the body of Jesus Christ, once for all. And every priest standeth indeed daily performing the divine service, and frequently offering the same sacrifices, which cannot possibly take away sins: but this person, having offered one sacrifice for sins, for ever hath seated himself at the right hand of God; henceforth waiting till his enemies be put as a footstool for his feet.
henceforth waiting till his enemies be put as a footstool for his feet. For by one oblation he hath made those perfect for ever who are sanctified. read more. Now the Holy Ghost also beareth this testimony to us: for after declaring before, "This is the testament which I will appoint to them after those days, saith the Lord; giving my laws to their hearts, even on their minds will I inscribe them;" [he adds,] "and their sins and their iniquities I will in no wise remember any more." Now where there is remission of these, no more offering for sin [is needed]. Having therefore, brethren, entire liberty of entrance into the holies by the blood of Jesus??20 a way, which he hath consecrated for us, newly opened, and giving life, through the vail, that is, his flesh;
Having therefore, brethren, entire liberty of entrance into the holies by the blood of Jesus??20 a way, which he hath consecrated for us, newly opened, and giving life, through the vail, that is, his flesh;
let us come to him with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and the body washed with pure water: let us hold fast the profession of hope unwavering, (for he who promises is faithful.)
not deserting the assembling of ourselves together, as is the custom with some, but exhorting to it; and so much the more, as ye see the day approaching.
For we know him who declares, "Vengeance is mine, I will repay, saith the Lord." And again, "The Lord will judge his people."
But remember the past days in which, after ye had been illuminated, ye endured a great conflict of sufferings;
For ye have been fellow-sufferers with my bonds, and received with joy the plundering of your properties, knowing in yourselves that you have in the heavens a better substance, and permanent.
For ye have been fellow-sufferers with my bonds, and received with joy the plundering of your properties, knowing in yourselves that you have in the heavens a better substance, and permanent.
For yet a little, very little while, and he that is coming will come, and will not delay. "The just man then will live by faith;" and if he draw back, my soul shall have no delight in him.
By faith Noah, being divinely warned respecting things not yet seen, filled with reverential awe, prepared an ark for the salvation of his household, by which he condemned the world, and became heir of the righteousness which is by faith.
THEREFORE also seeing we have so great a cloud of witnesses surrounding us, laying aside every weight, and that most easily besetting sin, let us run with patience the race lying before us, earnestly looking up to Jesus the author and the finisher of faith; who, for the joy set before him, endured the cross, despising shame, and hath sat down at the right hand of the throne of God.
For ye have not approached the mountain that could only be groped for, and that burned with fire, and the thick cloud, and the darkness, and the tempest, and the sound of a trumpet, and the voice of words, which they who heard, earnestly begged that the discourse might not be directed to them: read more. for they could not bear the charge given, and "If but a beast touch the mountain he shall be stoned, or shot through with a dart:" and so terrible was the appearance, that Moses said, I am exceedingly afraid and trembling: but ye are come unto mount Sion, and to the city of the living God, to the heavenly Jerusalem, and to myriads of angels, and to the general assembly and church of the first-born registered in the heavens, and to God the judge of all, and to the spirits of just men perfected,
Now this word yet once more manifests the removal of the things shaken, as of things formed, that the things not shaken may endure.
Remember those who are in chains, as in chains with them; and those who are suffering afflictions, as being yourselves also in the body.
Let the tenor of your life be divested of the love of money; content with your present possessions: for he hath said, "I will in no wise leave thee, neither will I in any case forsake thee."
Let the tenor of your life be divested of the love of money; content with your present possessions: for he hath said, "I will in no wise leave thee, neither will I in any case forsake thee."
Remember your presidents, who have spoken to you the word of God: the ultimate issue of whose conduct attentively observing, be imitators of their fidelity.
Remember your presidents, who have spoken to you the word of God: the ultimate issue of whose conduct attentively observing, be imitators of their fidelity.
We have an altar, of which they have no right to eat, who perform the service in the tabernacle.
Wherefore Jesus also, that he might sanctify the people with 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 earnestly seek that which is to come.
Obey your presidents, and be subject to them: for they are vigilant for your souls, as being to render an account, that they may do it with joy, and not groaning: for that would be disadvantageous for you.
Now the God of peace, who brought again from the dead our Lord Jesus, the great pastor of the sheep, by the blood of the everlasting testament,
But I entreat you, brethren, suffer the word of exhortation; for I have written to you in few words. Know that our brother Timothy is set at liberty; with whom, if he come shortly, I will see you. read more. Salute all your presiding ministers, and all the saints. They of Italy salute you.
Salute all your presiding ministers, and all the saints. They of Italy salute you.
And account the long suffering of our Lord conducive to salvation; as our beloved brother Paul also, according to the wisdom given to him, hath written unto you; as also in all his epistles, speaking in them of these things, of which some are difficult to be understood, which the uninstructed and the unstable torture, as indeed they do the rest of the scriptures unto their own destruction.