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 which is proud is not upright in him: but the just shall live by his faith.
And sold their possessions and goods, and distributed them to all men, as every man 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 them of Cilicia and of Asia, disputing with Stephen.
Then the disciples, every man according to his ability, determined to send relief unto the brethren who dwelt in Judea:
And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day.
And in this do I exercise myself, to have always a conscience void of offense toward God, and toward men.
For in it is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith.
But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Even the righteousness of God which is by faith in Jesus Christ unto all and upon all them that 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 that is in Christ Jesus: Whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; To declare, I say, at this time his righteousness: that he might be just, and the justifier of him who believes in Jesus.
Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: By whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.
Who are Israelites; to whom pertains the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises;
For if the firstfruit are holy, the lump is also holy: and if the root is holy, so are the branches. And if some of the branches were broken off, and you, being a wild olive tree, were grafted in among them, and with them partake of the root and fatness of the olive tree; read more. Boast not against the branches. But if you boast, you bear not the root, but the root you. You will say then, The branches were broken off, that I might be grafted in. Well; because of unbelief they were broken off, and you stand by faith. Be not arrogant, but fear: For if God spared not the natural branches, take heed lest he also not spare you. Behold therefore the goodness and severity of God: on them who fell, severity; but toward you, goodness, if you continue in his goodness: otherwise you also shall be cut off. And they also, if they abide not still in unbelief, shall be grafted in: for God is able to graft them in again. For if you were cut out of the olive tree which is wild by nature, and were grafted contrary to nature into a good olive tree: how much more shall these, who are the natural branches, be grafted into their own olive tree?
Let love be without hypocrisy. Abhor that which is evil; cleave to that which is good.
Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, says the Lord.
But put on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof.
And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to you among the Gentiles, and sing unto your name. And again he says, Rejoice, you Gentiles, with his people. read more. And again, Praise the Lord, all you Gentiles; and laud him, all you people. And again, Isaiah says, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust.
For it has pleased them of Macedonia and Achaia to make a certain contribution for the poor saints who are at Jerusalem.
Now the God of peace be with you all. Amen.
And I, brethren, 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 you were not able to bear it, neither yet now are you able.
And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as under the law, that I might gain them that are under the law;
Know you not that they who run in a race all run, but one receives the prize? So run, that you may obtain.
Now there are diversities of gifts, but the same Spirit.
Brethren, be not children in understanding: but in malice be children, but in understanding be men.
For he must reign, till 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 is of me Paul with my 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 also has made us able ministers of the new covenant; not of the letter, but of the spirit: for the letter kills, but the spirit gives life. But if the ministry of death, written and engraved in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: read more. How shall not the ministry of the Spirit be more glorious? For if the ministry of condemnation be glory, much more does the ministry of righteousness exceed in glory. For even that which was made glorious had no glory in this respect, by reason of the glory that excels. For if that which is done away was glorious, much more that which remains is glorious. Seeing then that we have such hope, we use great plainness of speech: And not as Moses, who put a veil over his face, that the children of Israel could not steadfastly see the end of that which is abolished: But their minds were blinded: for until this day remains the same veil not taken away in the reading of the old covenant; which veil is done away in Christ. But even unto this day, when Moses is read, the veil is upon their hearts. Nevertheless when one shall turn to 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. But we all, with unveiled face beholding as in a mirror the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord.
For you know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that you through his poverty might be rich.
But on 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 worked effectually in Peter to the apostleship of the circumcision, the same was mighty 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 would that we should remember the poor; the same which I also was eager to do. But when Peter came to Antioch, I withstood him to his face, because he was to be blamed. For before certain men came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them who were of the circumcision. And the other Jews joined likewise with him; so that Barnabas also was carried away with their hypocrisy. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before them all, If you, being a Jew, live after the manner of Gentiles, and not as do the Jews, why compel you the Gentiles to live as do the Jews?
But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
Why then the law? It was added because of transgressions, till the descendant 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 kept 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 after faith is come, we are no longer under a schoolmaster.
Now I say, That the heir, as long as he is a child, differs nothing from a servant, though he be lord of all; But is under tutors and governors until the time appointed of the father. read more. Even so we, when we were children, were in bondage under the elements of the world: But when the fullness of the time came, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption as sons. And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Therefore you are no more a servant, but a son; and if a son, then an heir of God through Christ. But then, when you knew not God, you did service unto them which by nature are no gods. But now, after you have known God, or rather are known of God, how turn you again to the weak and beggarly elements, to which you desire again to be in bondage?
But now, after you have known God, or rather are known of God, how turn you again to the weak and beggarly elements, to which you desire again to be in bondage?
Tell me, you that desire to be under the law, do you not hear the law? For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman. read more. But he who was of the bondwoman was born after the flesh; but he of the free woman was by promise. Which things are an allegory: for these are the two covenants; the one from mount Sinai, which brings forth to bondage, which is Hagar. For this Hagar is mount Sinai in Arabia, and answers to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, you barren that bear not; break forth and cry, you that travail not: for the desolate has many more children than she who has a husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what says the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the free woman. 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 be not entangled again with the yoke of bondage.
And has put all things under his feet, and gave him to be the head over all things 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 through faith in him.
Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ:
And take the helmet of salvation, and the sword of the Spirit, which is the word of God:
Grace be with all them that love our Lord Jesus Christ in sincerity. Amen.
Having the same conflict which you saw in me, and now hear to be in me.
Who, being in the form of God, thought it not a thing to be grasped to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was 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 stock of Israel, of the tribe of Benjamin, a Hebrew of the 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, either were already perfect: but I follow after, if indeed I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, 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 fit to be partakers of the inheritance of the saints in light:
Who is the image of the invisible God, the firstborn of all creation: For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: read more. And he is before all things, and by him all things are held together. And he is the head of the body, the church: 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, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.
For I desire that you know what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh;
Continue in prayer, and watch in it with thanksgiving;
Aristarchus my fellow prisoner greets you, and Mark, cousin to Barnabas, (concerning whom you received commandments: if he come unto you, receive him;)
The salutation by the hand of me Paul. Remember my bonds. Grace be with you. Amen.
The salutation of Paul with my own hand, which is a sign in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen.
But has in due times manifested his word through preaching, which is committed unto me according to the commandment of God our Savior;
Who being the brightness of his glory, and the express image of his person, 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 said he at any time, You are my Son, this day have I begotten you? 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 various miracles, and gifts of the Holy Spirit, according to his own will?
You have 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 see not yet all things put under him. But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor; that he by the grace of God should taste death for every man.
Saying, I will declare your name unto my brethren, in the midst of the congregation will I sing praise unto you. And again, I will put my trust in him. And again, Behold I and the children whom God has given me.
And deliver them who through fear of death were all their lifetime subject to bondage.
Therefore in all things he had to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people.
There remains therefore a rest to the people of God.
For the word of God is living, and powerful, and sharper than any two-edged 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.
Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not a high priest who cannot be touched with the feeling of our weaknesses; but was in all points tempted like we are, yet without sin. read more. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
For when for the time you ought to be teachers, you have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of solid food. For every one that uses milk is unskillful in the word of righteousness: for he is a babe.
Therefore leaving the principles of the doctrine of Christ, let us go on unto maturity; not laying again the foundation of repentance from dead works, and of faith toward God,
For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Spirit, And have tasted the good word of God, and the powers of the age to come, read more. If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
But that which bears thorns and briars is worthless, and is near unto cursing; whose end is to be burned.
But that which bears thorns and briars is worthless, and is near unto cursing; whose end is to be burned.
For God is not unrighteous to forget your work and labor of love, which you have showed toward his name, in that you have ministered to the saints, and do minister.
For this Melchizedek, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham 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 descent, 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 man was, unto whom even the patriarch Abraham gave the tenth of the spoils. And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they are descendants of Abraham: But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receives them, of whom it is witnessed that he lives. And as I may so say, Levi also, who receives tithes, paid tithes in Abraham. For he was yet in the loins of his father, when Melchizedek met him.
For if he were on earth, he would not be a priest, seeing that there are priests that offer gifts according to the law: Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle: for, See, says he, that you make all things according to the pattern showed to you in the mount. read more. But now has he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
In that he says, A new covenant, he has made the first old. Now that which decays and grows old is ready to vanish away.
Then verily the first covenant had also ordinances of divine service, and an earthly 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 behind the second veil, the tabernacle which is called the Holiest of all; Which had the golden censer, and the ark of the covenant overlaid round about with gold, in which was the golden pot that had manna, and Aaron's rod that budded, and the tablets of the covenant; And over it the cherubim of glory shadowing the mercy seat; of which we cannot now speak particularly. Now when these things were thus prepared, the priests went always into the first tabernacle, accomplishing the service of God.
Now when these things were thus prepared, the priests went always into the first tabernacle, accomplishing the service of God. But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:
For if the blood of bulls and of goats, and the ashes of a heifer sprinkling the unclean, sanctifies to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? read more. And for this cause he is the mediator of the new covenant, that by means of death, for the redemption of the transgressions that were under the first covenant, they who are called might receive the promise of eternal inheritance. For where a will is, there must also of necessity be the death of the maker. For a will is in force after men are dead: otherwise it is of no strength at all while the maker lives. Hence neither the first covenant was dedicated without blood. For when Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, Saying, This is the blood of the covenant 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 is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ has not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: Nor yet that he should offer himself often, as the high priest enters into the holy place every year with blood of others; For then must he often have suffered since the foundation of the world: but now once in the end of the age has he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation.
For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the ones approaching perfect. For then would they not have ceased to be offered? because the worshipers once purged should have had no more consciousness of sins. read more. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Therefore when he comes into the world, he says, Sacrifice and offering you desired not, but a body have you prepared me: In burnt offerings and sacrifices for sin you have had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do your will, O God. Above when he said, Sacrifice and offering and burnt offerings and offering for sin you desired not, neither had pleasure in them; which are offered by the law; Then said he, Lo, I come to do your will, O God. He takes away the first, that he may establish the second. By the which will we are sanctified through the offering of the body of Jesus Christ once for all. And every priest stands daily ministering and offering frequently the same sacrifices, which can never take away sins: But this man, after he had offered one sacrifice for sins forever, sat down on the right hand of God; From then on waiting till his enemies be made his footstool.
From then on waiting till his enemies be made his footstool. For by one offering he has perfected forever them that are sanctified. read more. The Holy Spirit also is a witness to us: for after this he had said before, This is the covenant that I will make with them after those days, says the Lord, I will put my laws into their hearts, and in their minds 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 holiest by the blood of Jesus,
Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,
Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;)
Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as you see the day approaching.
For we know him that has said, Vengeance belongs unto me, I will recompense, says the Lord. And again, The Lord shall judge his people.
But call to remembrance the former days, in which, after you were illuminated, you endured a great fight with afflictions;
For you had compassion on me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that you have in heaven a better and an enduring possession.
For you had compassion on me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that you have in heaven a better and an enduring possession.
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 draw back, my soul shall have no pleasure in him.
By faith Noah, being warned of God of things not seen as yet, moved by fear, prepared an ark to the saving of his house; by which he condemned the world, and became heir of the righteousness which is by faith.
Therefore seeing we also are surrounded with so great a cloud of witnesses, let us lay aside every weight, and the sin which does so easily ensnare us, and let us run with patience the race that is set before us, Looking unto Jesus the author and perfecter of our faith; who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.
For you 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 they that heard entreated 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 an animal touch the mountain, it shall be stoned, or thrust through with a spear: And so terrible was the sight, that Moses said, I exceedingly fear and quake:) But you are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, To the general assembly and church of the firstborn, who are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
And this word, Yet once more, 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 them that are in bonds, as bound with them; and them who suffer adversity, as being yourselves also in the body.
Let your conduct be without covetousness; and be content with such things as you have: for he has said, I will never leave you, nor forsake you.
Let your conduct be without covetousness; and be content with such things as you have: for he has said, I will never leave you, nor forsake you.
Remember them who have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their manner of life.
Remember them who have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their manner of life.
We have an altar, of which they have no right to eat who serve the tabernacle.
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 have we no continuing city, but we seek one to come.
Obey them that have the rule over you, and submit yourselves: for they watch for your souls, as they that must give account, that they may do it with joy, and not with grief: for that is unprofitable for you.
But I beseech you rather to do this, that I may be restored to you the 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 everlasting covenant,
And I beseech you, brethren, bear with the word of exhortation: for I have written a letter unto you in few words. Know that our brother Timothy is set at liberty; with whom, if he comes shortly, I will see you. read more. Greet all them that have the rule over you, and all the saints. They of Italy greet you.
Greet all them that have the rule over you, and all the saints. They of Italy greet you.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him has written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable twist, as they do also the other scriptures, unto their own destruction.