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, he whose soul is not upright in him will become filled with pride, but the just in his faith shall live.
and sold their possessions and property and distributed them to everyone, as each one had need.
Neither was there any among them that lacked, for as many as were possessors of lands or houses sold them and brought the prices of the things that were sold
Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians and Alexandrians and of those of Cilicia and of Asia, disputing with Stephen.
Then the disciples, each one according to what he had, determined to send relief unto the brethren who dwelt in Judea,
Then Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.
And for this reason do I exercise myself to have always a conscience void of offense toward God and toward men.
For in him is the righteousness of God revealed from faith to faith, as it is written, The just shall live by faith.
but unto those that are contentious and do not obey the truth, but are persuaded by unrighteousness, indignation and wrath.
the righteousness, that is, of God by the faith of Jesus, the Christ, for all and upon all those that believe in him, for there is no difference; for all have sinned and are made destitute of the glory of God, read more. being justified freely by his grace through the redemption that is in Jesus, the Christ, whom God purposed for reconciliation through faith in his blood for the manifestation of his righteousness, for the remission of sins that are past, by the patience of God, manifesting in this time his righteousness that he only be the just one and the justifier of him that is of the faith of Jesus.
therefore, his faith was also attributed unto him as righteousness.
Justified therefore by faith, we have peace with God through our Lord Jesus, the Christ, by whom we also have access by faith into this grace in which we stand and glory in hope of the glory of the sons of God.
who are Israelites, to whom pertains the adoption as sons and the glory and the covenants and the giving of the law and the service of God and the promises,
For if the firstfruit is holy, so shall the rest be; and if the root is holy, so shall be the branches. And if some of the branches were broken off, and thou, being a wild olive tree, wert grafted in among them and hath been made participant of the root and of the fatness of the olive tree, read more. do not boast against the branches. But if thou boast, know that thou dost not bear the root, but the root thee. Thou wilt say then, The branches were broken off that I might be grafted in. Good; because of their unbelief they were broken off, but thou by faith art standing. Do not be highminded, but fear that if God did not forgive the natural branches, neither shall he forgive thee. Behold, therefore, the goodness and severity of God: on those who fell, severity, but toward thee, goodness if thou continue in his goodness; otherwise thou also shalt be cut off. And even them, if they do not continue in unbelief, shall be grafted in, for God is powerful enough to graft them in again. For if thou wert cut out of the olive tree which is wild by nature and wert grafted contrary to nature into the good olive tree, how much more shall these, which are the natural branches, be grafted into their own olive tree?
Let love be without dissimulation, abhorring that which is evil, causing you to come unto that which is good;
Not defending yourselves, dearly beloved; but rather give place unto the wrath of God, for it is written, Vengeance is mine; I will repay, saith the Lord.
But be clothed with the Lord Jesus Christ, and do not listen to the flesh, to fulfil its desires.
but that the Gentiles glorify God by mercy; as it is written, For this cause I will confess thee among the Gentiles and sing unto thy name. And again he says, Rejoice, ye Gentiles, with his people. read more. And again, Praise the Lord, all ye Gentiles; and magnify him, all the peoples. And again, Isaiah says, There shall be a root of Jesse and he that shall rise to reign over the Gentiles; in him the Gentiles shall wait for salvation.
For it has pleased those of Macedonia and Achaia to make a certain contribution for the poor saints who are in Jerusalem.
Now the God of peace be with you all. Amen.
And I, brothers, could not speak unto you as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with solid food, for until now ye were not able to bear it, neither yet now are ye able.
And unto the Jews I became as a Jew, that I might gain the Jews; to those that are under the law, as under the law, that I might gain those that are under the law;
Know ye not that those who run in a race indeed all run, but one receives the prize? So run, that ye may obtain it.
Now there is dispersal of gifts, but the same Spirit.
Brothers, be not children in understanding, howbeit in malice be ye children; but in understanding be perfect.
For he must reign until he has put all enemies under his feet. The last enemy that shall be destroyed is death. read more. For he has put all things under his feet. But when he says all things are put under him, it is clear that he is excepted, who did put all things under him.
For he has put all things under his feet. But when he says all things are put under him, it is clear that he is excepted, who did put all things under him.
The salutation of me, Paul, is with my own hand. If any man does not love the Lord Jesus Christ, let him be anathema. Our Lord has come. read more. The grace of our Lord Jesus Christ be with you.
who also has made us able ministers of the new testament, not of the letter, but of the Spirit; for the letter kills, but the Spirit gives life. But if the ministry of death in the letter engraved in stones was glorious, so that the sons of Israel could not steadfastly behold the face of Moses for the glory of his countenance which glory was to fade away, read more. How shall not the ministry of the Spirit be for greater glory? For if the ministry of condemnation had glory, much more shall the ministry of righteousness abound in glory. For even that which was so glorious had no glory in this respect, in comparison with the glory that excels. For if that which fades away was glorious, much more shall that which remains be glorious. Seeing then that we have such hope, we speak with great confidence, And not as Moses, who put a veil over his face, that the sons of Israel could not steadfastly look to the end of that glory which was to fade away: (And thus their senses became hardened, for until this day remains the same veil not uncovered in the reading of the old testament, which veil is taken away in Christ. But even unto this day when Moses is read, the veil is upon their heart. Nevertheless when they convert to the Lord, the veil shall be taken away.) For the Lord is the Spirit, and where that Spirit of the Lord is, there is liberty. Therefore we all, beholding as in a glass the glory of the Lord with uncovered face, are transformed from glory to glory into the same likeness, even as by the Spirit of the Lord.
For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor that ye through his poverty might be enriched.
But to the contrary, when they saw that the gospel of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter (for he that showed himself forth in Peter for apostleship of the circumcision, the same also showed himself forth in me toward the Gentiles); read more. and when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship that we should go unto the Gentiles, and they unto the circumcision. Only they asked that we should remember the poor; the same which I was also diligent to do. But when Peter was come to Antioch, I withstood him to the face because he was to be blamed. For before certain ones came from James, he ate with the Gentiles, but when they were come, he withdrew and separated himself, fearing those who were of the circumcision. And the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their hypocrisy. But when I saw that they did not walk uprightly according to the truth of the gospel, I said unto Peter before them all, If thou, being a Jew, dost live after the manner of Gentiles, and not as do the Jews, why dost thou compel the Gentiles to live as do the Jews?
But that no one is justified by the law in the sight of God, it is evident, for The just shall live by faith.
For what then serves the law? It was added because of rebellions until the seed should come to whom the promise was made, and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one, but God is one.
But before faith came, we were under the law, shut up unto the faith which should afterwards be revealed. Therefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. read more. But when faith is come, we are no longer under the hand of the schoolmaster.
Now I say That the heir, as long as he is a child differs in nothing from a slave, though he be lord of all, but is under the hand of tutors and governors until the time appointed of the father. read more. Even so we, when we were children, were in slavery under the elements of the world, but when the fullness of the time was come, God sent forth his Son, born of a woman, born under the law, to redeem those that were under the law, that we might receive the adoption of sons. And because ye are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father; therefore, thou art no longer a slave, but a son; and if a son, then an heir of God through Christ. However then, when ye did not know God, ye did service unto those who by nature are not gods. But now, having known God, or rather being known of God, how do ye turn again to the weak and beggarly elements, in which ye desire again to be in slavery?
But now, having known God, or rather being known of God, how do ye turn again to the weak and beggarly elements, in which ye desire again to be in slavery?
Tell me, ye that desire to be under the law, have ye not heard the law? For it is written that Abraham had two sons, the one by a bondmaid, the other by a freewoman. read more. But he who was of the bondwoman was born according to the flesh, but he of the freewoman was born through the promise. Which things are an allegory; for these women are the two covenants: the one from the Mount Sinai, which begat unto slavery, which is Hagar. For this Hagar or Sinai is a mount in Arabia, which corresponds to the one that is now Jerusalem, which together with her children is in slavery. But the Jerusalem of above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth into praise and cry, thou that travailest not: for the desolate has many more children than she who has a husband. So that we, brethren, as Isaac was, are the children of promise. But as then he that was born according to the flesh persecuted him that was born according to the Spirit, even so it is now. Nevertheless what does the scripture say? Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free.
Stand fast therefore in the liberty with which Christ has made us free and do not be entangled again with the yoke of slavery.
And has put all things under his feet and gave him to be the head over all things to the congregation ,
For through him we both have access by one Spirit unto the Father.
In whom we have security and access with confidence by the faith of him.
until we all come forth in the unity of the faith and of the knowledge of the Son of God unto a perfect man, unto the measure of the coming of age of the Christ:
And take the helmet of salvation and the sword of the Spirit, which is the word of God;
Grace be with all those that love our Lord Jesus Christ in incorruption. Amen.
having the same conflict which ye saw in me and now hear to be in me.
who, being in the form of God, thought it not robbery to be equal with God, but emptied himself, taking the form of a slave, made in the likeness of men, read more. and being found in fashion as a man, he humbled himself and became obedient unto death, even the death of the cross .
Circumcised the eighth day, of the lineage of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee;
and be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:
Not as though I had already attained it, either were already perfect, but I follow after, if I may lay hold of that for which I have also been laid hold of by the Christ, Jesus. Brethren, I do not reckon to have laid hold of it yet, but this one thing I do, forgetting those things which are behind and extending myself unto those things which are ahead, read more. I press toward the mark for the prize of the high calling of God in Christ Jesus.
giving thanks unto the Father, who has made us worthy to participate in the inheritance of the saints in light,
who is the image of the invisible God, the firstborn of every creature; for by him were all things created, that are in the heavens and that are in earth, visible and invisible, whether they are thrones or dominions or principalities or powers: all things were created by him and in him; read more. And he is before all things, and by him all things consist. And he is the head of the body, the congregation , who is the beginning, the firstborn from the dead, that in all things he might have the preeminence. For it pleased the Father that in him should all fullness dwell and by him to reconcile all things unto himself, having made peace through the blood of his cross , whether they are the things in the earth or the things in the heavens.
For I would that ye knew what great conflict I have for you and for those at Laodicea and for as many as have not seen my face in the flesh,
Persevere in prayer and watch in the same with thanksgiving,
Aristarchus, my fellowprisoner, salutes you, and Mark, nephew to Barnabas, (concerning whom ye have received commandments, if he comes unto you, receive him),
The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.
Receive saving health from my hand, Paul, which is the sign in all my letters: so I write. The grace of our Lord Jesus Christ be with you all. Amen.
and has manifested in due times. It is his word through preaching, which is committed unto me according to the commandment of God our Saviour;
who being the brightness of his glory and the express image of his substance and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high;
For unto which of the angels did he say at any time, Thou art my Son, this day I have begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
God also bearing them witness, both with signs and wonders and with diverse miracles and gifts of the Holy Spirit, distributing them according to his own will?
Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we do not see yet that all things are put under him. But we see this same Jesus, crowned with glory and honour, who was made a little lower than the angels for the suffering of death, that he by the grace of God should taste death for every man.
saying, I will declare thy name unto my brethren; in the midst of the congregation I will praise thee. And again, I will put my trust in him. And again, Behold I and the children which God has given me.
and deliver those who through fear of death were all their lifetime subject to slavery.
Therefore in all things he should be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people.
There remains therefore a rest for the people of God.
For the word of God is alive and efficient and sharper than any twoedged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
Having, therefore, a great high priest who penetrated the heavens, Jesus the Son of God, let us hold fast this profession of our hope. For we do not have a high priest who cannot sympathize with our weaknesses, but was in all points tempted like as we are, yet without sin. read more. Let us, therefore, come boldly unto the throne of his grace, that we may obtain mercy and find grace to help in time of need.
For you should now be teaching others, if we look at the time, yet you need to be taught again which are the first elements of the oracles of God and are become such as have need of milk, and not of strong food. For any one that uses milk is not qualified in the word of righteousness, for he is a babe.
Therefore, leaving now the word of the beginning of the establishment of the Christ, let us go on unto perfection, not laying again the foundation of repentance from works of death, and of faith in God,
For it is impossible that those who once received the light and tasted of that heavenly gift and were made partakers of the Holy Spirit and likewise have tasted the good word of God and the virtue of the age to come, read more. and have backslidden, be renewed again by repentance, crucifying again for themselves the Son of God and putting him to an open shame.
but that which bears thorns and briers is rejected and is near unto cursing, whose end shall be by fire.
but that which bears thorns and briers is rejected and is near unto cursing, whose end shall be by fire.
For God is not unjust to forget your work and labour of charity which ye have showed in his name, having helped the saints and helping them.
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings and blessed him, to whom Abraham also gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is King of peace; read more. without father, without mother, without lineage, having neither beginning of days, nor end of life, but made like unto the Son of God; abides a priest continually. Now consider how great this one was, unto whom even the patriarch Abraham gave the tenth of the spoils. And verily those that are of the sons of Levi, who receive the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they also have come out of the loins of Abraham; but he whose descent is not counted in those took tithes from Abraham and blessed him that had the promises. And without any contradiction the less is blessed of the better. In the same manner, here men that die take tithes; but there he received them, of whom it is witnessed that he lives. And as I may so say, Levi also, who received tithes, paid tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him.
For if he were on earth, he should not even be a priest, being present still the other priests that offer gifts according to the law, (who serve as an example and shadow of the heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, saith he, that thou make all things according to the pattern showed unto thee in the mount); read more. but now a more excellent ministry is his, in that he is the mediator of a better testament, which was established upon better promises.
In that he says, New, he has made the first old. Now that which decays and waxes old is ready to vanish away.
Nevertheless the first had its justifications of worship and its worldly sanctuary. For there was a tabernacle made: the first, in which was the lampstand and the table and the showbread, which is called the sanctuary. read more. And after the second veil was the tabernacle which is called the Holy of Holies, which had a golden censer and the ark of the covenant overlaid round about with gold, in which was the golden urn that had the manna, and Aaron's rod that budded, and the tables of the testament, and over it the cherubim of glory shadowing the seat of reconciliation, of which we cannot now speak particularly. Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God.
Now when these things were thus ordained, the priests went always into the first tabernacle, accomplishing the service of God. But into the second the high priest went alone once every year, not without blood, which he offered for his own ignorance, and for that of the people:
For if the blood of bulls and of goats and the ashes of a heifer sprinkling the unclean, sanctified to the purifying of the flesh, how much more shall the blood of the Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from the works of death to serve the living God? read more. And for this cause he is the mediator of the new testament, so that death intervening for the redemption of the rebellions that took place under the first testament, those who are called might receive the promise of the eternal inheritance. For where a testament is, there must also of necessity intervene the death of the testator. For a testament is confirmed by the death: otherwise it is not valid as long as the testator lives. From which came that not even the first one was dedicated without blood. For when Moses had read every commandment of the law to all the people, taking the blood of calves and of goats, with water, and scarlet wool, and hyssop, he sprinkled both the book and all the people, saying, This is the blood of the testament which God has commanded unto you. Moreover he sprinkled with blood both the tabernacle and all the vessels of the ministry. And almost all things are by the law purged with blood, and without shedding of blood there is no remission. So that it was necessary that the figures of the heavenly things should be purified with these, but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the sanctuary made with hands (which is a figure of the true), but into the heaven itself, now to appear in the presence of God for us, nor yet that he should offer himself many times (as the high priest enters into the sanctuary each year with blood that is not his own); otherwise it would have been necessary for him to suffer many times since the foundation of the world; but now once in the consummation of the ages he has appeared to abolish sin by the sacrifice of himself. And as it is appointed unto men to die once, and after this the judgment; so also the Christ is offered once to take away the sins of many; and unto those that wait for him without sin he shall appear the second time unto saving health.
For the law having a shadow of good things to come, and not the very image of the things, can never make perfect those who come by the same sacrifices which they offer year by year continually. Otherwise, they would cease to offer them, because those that sacrifice, once purged, would have no more conscience of sin. read more. But in these sacrifices each year the same remembrance of sins is made. For the blood of bulls and of goats cannot take away sins. Therefore when he came into the world, he said, Sacrifice and offering thou dost not desire, but a body hast thou prepared me; in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Behold, I come (in the volume of the book it is written of me) to do thy will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou dost not desire, neither hadst pleasure therein, which are offered by the law; then he said, Behold, I come to do thy will, O God. He took away the first, that he may establish the second. In this will, we are sanctified through the offering of the body of Jesus, the Christ, once for all. And so every priest stands daily ministering and offering many times the same sacrifices, which can never take away sins, but this man, after he had offered one sacrifice for sins for ever, is seated at the right hand of God, waiting for that which follows, that is, until his enemies are made his footstool.
waiting for that which follows, that is, until his enemies are made his footstool. For by one offering he has perfected for ever those that are sanctified. read more. Likewise the Holy Spirit gives us the same witness, who afterwards said, This is the testament that I will make with them after those days, saith the Lord, I will give my laws in their hearts, and in their souls will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the sanctuary by the blood of Jesus,
Having therefore, brethren, boldness to enter into the sanctuary by the blood of Jesus,
let us draw near with a true heart in full assurance of faith, having our hearts purified from an evil conscience and our bodies washed with pure water; let us hold fast the profession of our hope without wavering (for he is faithful that promised).
not forsaking our gathering together, as the manner of some is, but exhorting one another and so much the more, when ye see that day approaching.
For we know who he is that has said, Vengeance belongs to me, I will recompense, saith the Lord. And again, The Lord shall judge his people.
But bring to memory the former days, in which, after ye received the light, ye endured a great fight of afflictions;
For ye had compassion of me in my bonds and took joyfully the spoiling of your goods, knowing that in yourselves ye have a better substance in the heavens, and that abides.
For ye had compassion of me in my bonds and took joyfully the spoiling of your goods, knowing that in yourselves ye have a better substance in the heavens, and that abides.
For yet a little while, and he that shall come will come and will not tarry. Now the just shall live by faith, but if any man draws back, my soul shall have no pleasure in him.
By faith Noah, having received revelation of things not seen as yet, with great care prepared an ark to the saving of his house, by which he condemned the world and was made heir of the righteousness which is by faith.
Therefore, seeing we also are compassed about with so great a cloud of witnesses, leaving behind all the weight of the sin which surrounds us, let us run with patience the race that is set before us, with our eyes fixed on Jesus, the author and finisher of our faith, who having been offered joy, endured the cross , despising the shame and was seated at the right hand of the throne of God.
For ye are not come unto the mount that might be touched and that burned with fire nor unto blackness and darkness and tempest and the sound of a trumpet and the voice of words, which voice those that heard intreated that the word should not be spoken to them any more; read more. (for they could not endure that which was commanded, and if so much as a beast should touch the mountain, it shall be stoned or thrust through with a dart: and so terrible was the sight that Moses said, I exceedingly fear and quake); but ye are come unto Mount Sion and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the congregation of the called out ones of the firstborn, who are registered in the heavens and to God the Judge of all and to the spirits of just men made perfect
And this word, Yet even once, signifies the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.
Remember those that are in bonds as bound with them and those who suffer adversity as being yourselves also in the body.
Let your conversation be without covetousness, and be content with such things as ye have; for he has said, I will never leave thee, nor forsake thee.
Let your conversation be without covetousness, and be content with such things as ye have; for he has said, I will never leave thee, nor forsake thee.
Remember your pastors, who have spoken unto you the word of God, whose faith follow, considering the end of their conversation:
Remember your pastors, who have spoken unto you the word of God, whose faith follow, considering the end of their conversation:
We have an altar, of which those who serve the tabernacle have no faculty to eat.
Therefore, Jesus also, that he might sanctify the people with his own blood, suffered outside the gate. Let us go forth, therefore, unto him outside the camp, bearing his reproach. read more. For here we have no continuing city, but we seek the one that is coming.
Listen to your pastors, and do not resist them, for they watch for your souls as those that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you.
And I beseech you all the more to do this, that I may be restored unto you sooner. Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the eternal testament,
And I beseech you, brethren, that ye receive this word of exhortation, that I have written unto you briefly. Know ye that our brother Timothy is set at liberty; with whom, if he comes shortly, I will see you. read more. Salute all thy pastors and all the saints. The brethren of Italy salute you.
Salute all thy pastors and all the saints. The brethren of Italy salute you.
And have as saving health the patience of our Lord, even as our beloved brother Paul also according to the wisdom given unto him has written unto you in almost all his epistles, speaking in them of these things, among which are some things that are hard to understand, which those that are ignorant and unstable twist, as they do also the other scriptures, unto their own destruction.