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, whoso will not believe, his soul shall not prosper: but the just shall live by his faith.
And sold their possessions and goods, and departed 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 price of the things that were sold,
Then there arose certain of the Synagogue, which are called Libertines, and Cyrenians, and of Alexandria, and of Cilicia, and of Asia: and disputed with Stephen.
Then the disciples, every man according to his ability, purposed to send succour unto the brethren which dwelt in Jewry,
Paul beheld the council and said, "Men and brethren, I have lived in all good conscience before God until this day."
And therefore study I to have a clear conscience toward God, and toward man also.
For by it, the righteousness which cometh of God is opened, from faith to faith. As it is written, "The just shall live by faith."
But unto them that are rebellious, and disobey the truth, and follow iniquity, shall come indignation and wrath,
The righteousness, no doubt, which is good before God cometh by the faith of Jesus Christ: unto all, and upon all them that believe. There is no difference: For all have sinned, and lack the praise that is of valour before God: read more. but are justified freely by his grace, through the redemption that is in Christ Jesus - whom God hath set forth for a mercy seat through faith in his blood, to show the righteousness which before him is of valour, in that he forgiveth the sins that are passed, which God did suffer to show at this time: the righteousness that is allowed of him, that he might be counted just, and a justifier of him which believeth on Jesus.
And therefore was it reckoned to him for righteousness.
Because therefore that we are justified by faith we are at peace with God through our Lord Jesus Christ: by whom we have a way in, through faith, unto this grace wherein we stand and rejoice in hope of the praise that shall be given of God.
Which are the Israelites, to whom pertaineth the adoption, and the glory, and the covenants and the law that was given and the service of God, and the promises,
For if one piece be holy, the whole heap is holy. And if the root be holy, the branches are holy also. Though some of the branches be broken off, and thou, being a wild olive tree, art graft in among them, and made partaker of the root and fatness of the olive tree; read more. boast not thyself against the branches. For if thou boast thyself, remember that thou bearest not the root, but the root thee. Thou wilt say then, "The branches are broken off, that I might be graft in." Thou sayest well: because of unbelief they are broken off, and thou standest steadfast in faith. Be not high minded, but fear: seeing that God spared not the natural branches, lest haply he also spare not thee. Behold the kindness and rigorousness of God: on them which fell, rigorousness: but towards thee, kindness; if thou continue in his kindness. Or else thou shalt be hewn off, and they if they bide not still in unbelief shall be grafted in again. For God is of power to graft them in again. For if thou wast cut out of a natural wild olive tree, and wast grafted contrary to nature in a true olive tree: how much more shall the natural branches be graffed in their own olive tree again?
Let love be without dissimulation. Hate that which is evil, and cleave unto that which is good.
Dearly beloved, avenge not yourselves but give room unto the wrath of God. For it is written, "Vengeance is mine, and I will reward, saith the Lord."
but put ye on the Lord Jesus Christ. And make not provision for the flesh, to fulfill the lusts of it.
And let the gentiles praise God for his mercy. As it is written, "For this cause I will praise thee among the gentiles, and sing in thy name." And again he saith, "Ye gentiles rejoice with his people." read more. And again, "Praise the Lord all ye gentiles, and laud him all nations." And in another place Isaiah saith, "There shall be the root of Jesse, and he that shall rise to reign over the gentiles: in him shall the gentiles trust."
For it hath pleased them of Macedonia and Achaia, to make a certain distribution upon the poor saints which are at Jerusalem.
The God of peace be with all you Amen.
And I could not speak unto you brethren as unto spiritual: but as unto carnal, even as it were unto babes in Christ. I gave you milk to drink and not meat. For ye then were not strong - no, neither yet are strong.
And unto the Jews, I became as a Jew, to win the Jews. To them that were under the law, was I made as though I had been under the law, to win them that were under the law.
Perceive ye not how that they which run in a course, run all, yet but one receiveth the reward? So run that ye may obtain.
There are diversities of gifts verily, yet but one spirit.
Brethren, be not children in wit. Howbeit, as concerning maliciousness be children: but in wit be perfect.
For he must reign till he have put all his enemies under his feet. The last enemy that shall be destroyed is death. read more. "For he hath put all things under his feet." But when he saith, "All things are put under him," it is manifest, that he is excepted, which did put all things under him.
"For he hath put all things under his feet." But when he saith, "All things are put under him," it is manifest, that he is excepted, which did put all things under him.
The salutation of me Paul with mine own hand: If any man love not the Lord Jesus Christ, the same be anathema. Maranatha. read more. The grace of the Lord Jesus Christ be with you all.
which hath made us able to minister the new testament, not of the letter, but of the spirit. For the letter killeth, but the spirit giveth life. If the ministration of death through the letters figured in stones was glorious, so that the children of Israel could not behold the face of Moses for the glory of countenance - which glory nevertheless is done away - read more. why shall not the ministration of the spirit be much more glorious? For if the ministering of condemnation be glorious: much more doth the ministration of righteousness exceed in glory. For no doubt that which was there glorified is not once glorified in respect of this exceeding glory. Then if that which is destroyed was glorious, much more shall that which remaineth be glorious. Seeing then that we have such trust, we use great boldness; and do not as Moses - which put a veil over his face, that the children of Israel should not see for what purpose that served, which is put away. But their minds were blinded. For until this day remaineth the same covering, untaken away, in the old testament when they read it - which in Christ is put away: But even unto this day, when Moses is read the veil hangeth before their hearts. Nevertheless when they turn to the Lord, the veil shall be taken away. The Lord no doubt is a spirit. And where the spirit of the Lord is, there is liberty. But we all behold the glory of the Lord with his face open, and we are changed unto the same similitude, from glory to glory, even of the spirit of the Lord.
Ye know the liberality of our Lord Jesus Christ, which though he were rich, yet for your sakes became poor: that ye through his poverty might be made rich.
But contrariwise, when they saw that the gospel over the uncircumcision was committed unto me, as the gospel over circumcision was unto Peter - For he that was mighty in Peter in the apostleship over the circumcision, the same was mighty in me among the gentiles - read more. and therefore when James, Cephas, and John, which seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the righthands, and agreed with us that we should preach among the heathen, and they among the Jews: warning only that we should remember the poor, which thing also I was diligent to do. And when Peter was come to Antioch, I withstood him in the face, for he was worthy to be blamed. For yer that certain came from James, he ate with the gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision, and the other Jews dissembled likewise; Insomuch that Barnabas was brought into their simulation also. But when I saw that they went not the right way after the truth of the gospel, I said unto Peter, before all men, "If thou, being a Jew, livest after the manner of the gentiles, and not as do the Jews: why causest thou the gentiles to live as do the Jews?"
That no man is justified by the law in the sight of God is evident. For the just shall live by faith.
Wherefore then serveth the law? The law was added because of transgression - till the seed came, to which the promise was made - and it was ordained by angels in the hand of a mediator. A mediator is not a mediator of one. But God is one.
Before that faith came, we were kept and shut up under the law, unto the faith which should afterward be declared. Wherefore the law was our schoolmaster unto the time of Christ, that we might be made righteous by faith. read more. But after that faith is come, now are we no longer under a schoolmaster.
And I say that the heir, as long as he is a child, differeth not 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, as long as we were children, were in bondage under the ordinances of the world: But when the time was full come, God sent his son - born of a woman, and made bond unto the law - to redeem them which were under the law: that we through election might receive the inheritance that belongeth unto the natural sons. Because ye are sons, God hath sent the spirit of his son into our hearts, which crieth "Abba, father." Wherefore now art thou not a servant, but a son. If thou be the son, thou art also the heir of God through Christ. Notwithstanding, when ye knew not God, ye did service unto them, which by nature were no gods: But now, seeing ye know God - yea rather are known of God - how is it that ye turn again unto the weak and beggarly ceremonies, whereunto again ye desire afresh to be in bondage?
But now, seeing ye know God - yea rather are known of God - how is it that ye turn again unto the weak and beggarly ceremonies, whereunto again ye desire afresh to be in bondage?
Tell me, ye that desire to be under the law: have ye not heard of the law? For it is written that Abraham had two sons, the one by a bondmaid, the other by a free woman. read more. Yea, and he which was of the bondwoman, was born after the flesh: but he which was of the freewoman, was born by promise. Which things betoken mystery. For these women are two testaments, the one from the mount Sinai, which gendreth unto bondage, which is Hagar. - For mount Sinai is called Hagar in Arabia, and bordereth upon the city which is now Jerusalem - 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 thou barren, that bearest no children: break forth and cry, thou that travailest not. For the desolate hath many more children, than she which hath a husband." Brethren, we are, after the manner of Isaac, children of promise: But as then he that was born carnally, persecuted him that was born spiritually; Even so is it now. Nevertheless, what saith the scripture? "Put away 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 freewoman.
Stand fast therefore in the liberty wherewith Christ hath made us free, and wrap not yourselves again in the yoke of bondage.
And hath put all things under his feet, and hath made him above all things, the head of the congregation:
For through him we both have an open way in, in one spirit unto the father.
by whom we are bold to draw nigh in that trust, which we have by faith on him.
till we, everyone - in the unity of faith, and knowledge of the son of God - grow up unto a perfect man, after the measure of age which is 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 which love our Lord Jesus Christ in pureness. Amen. {Sent from Rome unto the Ephesians by Tychicus.}
and have even the same fight which ye saw me have and now hear of me.
Which, being in the shape of God, thought it not robbery to be equal with God. Nevertheless, he made himself of no reputation, and took on him the shape of a servant, and became like unto men, and was found in his apparel as a man. read more. He humbled himself and became obedient unto the death, even the death of the cross.
circumcised the eighth day, of the kindred of Israel, of the tribe of Benjamin, an Hebrew born of the Hebrews; as concerning the law, a Pharisee,
and might be found in him, not having mine own righteousness which is of the law: But that which springeth of the faith which is in Christ. I mean, the righteousness which cometh of God through faith
Not as though I had already attained to it, either were already perfect: but I follow, if that I may comprehend that, wherein I am comprehended of Christ Jesus. Brethren, I count not myself that I have gotten it: but one thing I say: I forget that which is behind me, and stretch myself unto that which is before me; read more. and press unto that mark appointed, to obtain the reward of the high calling of God in Christ Jesus.
giving thanks unto the father which hath made us meet to be partakers of the inheritance of saints in light.
which is the image of the invisible God, first begotten of all creatures: for by him were all things created, things that are in heaven, and things that are in earth: things visible, and things invisible: whether they be majesty or lordship, either rule or power. read more. All things are created by him, and in him, and he is before all things, and in him all things have their being. And he is the head of the body, that is, to wit, of the congregation: he is the beginning and first begotten of 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, and to set at peace by him through the blood of his cross both things in heaven and things in earth.
I would ye knew what fighting I have for your sakes, and for them of Laodicea, and for as many as have not seen my person in the flesh,
Continue in prayer and watch in the same with thanksgiving,
Aristarchus my prison fellow saluteth you; And Mark, Barnabas' sister's son: touching whom, ye 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. {Sent from Rome by Tychicus and Onesimus.}
The salutation of me, Paul, with mine own hand. This is the token in all epistles. So I write. The grace of our Lord Jesus be with you all. Amen. {The end of the Second Epistle unto the Thessalonians, Sent from Athens.}
but hath opened his word at the time appointed, through preaching; which preaching is committed unto me, by the commandment of God our saviour.
Which son, being the brightness of his glory, and very image of his substance, bearing up all things with the word of his power, hath in his own person purged our sins, and is sitten on the righthand of the majesty on high,
For unto which of the angels said he at any time, "Thou art my son, this day begat I thee?" And again, "I will be his father, and he shall be my son."
God bearing witness thereto, both with signs and wonders also, and with divers miracles, and gifts of the holy ghost, according to his own will.
Thou hast put all things in subjection under his feet." In that he put all things under him, he left nothing that is not put under him. Nevertheless, we yet see not all things subdued unto him. But him that was made less than the angels, we see that it was Iesus: which is crowned with glory and honour for the suffering of death; that he, by the grace of God, should taste of death for all men.
saying, "I will declare thy name unto my brethren, and in the midst of the congregation will I praise thee." And again, "I will put my trust in him." And again, "Behold here am I and the children which God hath given me."
And that he might deliver them which, through fear of death, all their life time were in danger of bondage.
Wherefore in all things it became him to be made like unto his brethren, that he might be merciful, and a faithful high priest in things concerning God, for to purge the people's sins.
There remaineth therefore yet a rest to the people of God.
for the word of God is quick, and mighty in operation, and sharper than any two edged sword: and entereth through, even unto the dividing asunder of the soul and the spirit and of the joints, and the marrow: and judgeth the thoughts and the intents of the heart.
Seeing, then, that we have a great high priest which is entered into heaven - I mean Jesus the son of God - let us hold our profession. For we have not a high priest, which cannot have compassion on our infirmities: but was in all points tempted, as we are: but yet without sin. read more. Let us therefore go boldly unto the seat of grace, that we may receive mercy, and find grace to help in time of need.
For when as concerning the time, ye ought to be teachers, yet have ye need again that we teach you the first principles of the word of God; and are become such as have need of milk, and not of strong meat: For every man that is fed with milk is inexpert in the word of righteousness: For he is but a babe.
Wherefore, let us leave the doctrine pertaining to the beginning of a Christian man, and let us go unto perfection, and now no more lay the foundation of repentance from dead works, and of faith toward God,
For it is not possible that they which were once lighted, and have tasted of the heavenly gift, and were become partakers of the holy ghost, and have tasted of the good word of God, and of the power of the world to come; read more. if they fall away, should be renewed again unto repentance: Forasmuch as they have, as concerning themselves, crucified the son of God afresh, making a mock of him.
but that ground, which beareth thorns and briars, is reproved, and is nigh unto cursing: whose end is to be burned.
but that ground, which beareth thorns and briars, is reproved, and is nigh unto cursing: whose end is to be burned.
For God is not unrighteous that he should forget your work and labour that proceedeth of love, which love showed in his name, which have ministered unto the saints, and yet minister.
This Melchizedek, king of Salem - which being priest of the most high God, met Abraham, as he returned again from the slaughter of the kings, and blessed him: to whom also Abraham gave tithes of all things - first is, by interpretation, king of righteousness, after that he is king of Salem, that is to say king of peace, read more. without father, without mother, without kin, and hath neither beginning of his time, neither yet end of his life: but is likened unto the son of God, and continueth a priest forever. Consider what a man this was, unto whom the patriarch Abraham gave tithes of the spoils. And verily those children of Levi, which receive the office of the priests, have a commandment to take according to the law, tithes of the people, that is to say, of their brethren, yea though they sprung out of the loins of Abraham. But he whose kindred is not counted among them, received tithes of Abraham, and blessed him that had the promises. And no man denieth but that which is less, receiveth blessing of him which is greater. And here men that die receive tithes. But there he receiveth tithes of whom it is witnessed, that he liveth. And to say the truth, Levi himself also which receiveth tithes, paid tithes in Abraham. For he was yet in the loins of his father Abraham, when Melchizedek met him.
For he were not a priest, if he were on the earth where are priests that according to the law offer gifts, which priests serve unto the example and shadow of heavenly things: even as the answer of God was given unto Moses when he was about to finish the tabernacle: "For take heed," said he, "that thou make all things according to the pattern showed to thee in the mount." read more. Now hath he obtained a more excellent office, inasmuch as he is the mediator of a better testament, which was made for better promises.
In that he saith a new testament, he hath abrogated the old. Now that which is disannulled and waxed old, is ready to vanish away.
That first tabernacle verily had ordinances and servings of God, and worldly holiness. For there was a fore tabernacle made, wherein was the candlestick, and the table, and the show bread, which is called holy. read more. But within the second veil was there a tabernacle, which is called holiest of all, which had the golden censer, and the ark of the testament overlaid round about with gold, wherein was the golden pot with manna, and Aaron's rod that sprung, and the tables of the testament. Over the ark were the cherubims of glory shadowing the seat of grace. Of which things, we will not now speak particularly. When these things were thus ordained, the priests went always into the first tabernacle and executed the service of God:
When these things were thus ordained, the priests went always into the first tabernacle and executed the service of God: But into the second went the high priest alone, once every year: and not without blood, which he offered for himself, and for the ignorance of the people.
For if the blood of oxen, and of goats, and the ashes of a heifer, when it was sprinkled, purified the unclean, as touching the purifying of the flesh: How much more shall the blood of Christ - which through the eternal spirit, offered himself without spot to God - purge your consciences from dead works, for to serve the living God? read more. And for this cause is he the mediator of the new testament, that through death which chanced for the redemption of those transgressions that were in the first testament, they which were called might receive the promise of eternal inheritance. For wheresoever is a testament, there must also be the death of him that maketh the testament. For the testament taketh authority when men are dead: For it is of no value as long as he that made it is alive. For which cause also, neither that first testament was ordained without blood. For when all the commandments were read of Moses unto all the people, he took the blood of calves, and of goats, with water and purple wool and hyssop, and sprinkled both the book, and all the people, saying, "This is the blood of the testament, which God hath appointed unto you." Moreover, he sprinkled the tabernacle with blood also, and all the ministering vessels. And almost all things are, by the law, purged with blood, and without shedding of blood, is no remission. It is then need that the similitudes of heavenly things, be purified with such things: but the heavenly things themselves are purified with better sacrifices than are those. For Christ is not entered into the holy places, that are made with hands, which are but similitudes of true things: but is entered into very heaven, for to appear now in the sight of God for us. Not to offer himself often, as the high priest entereth into the holy place every year with strange blood: for then must he have often suffered since the world began: But now in the end of the world, hath he appeared once, to put sin to flight, by the offering up of himself. And as it is appointed unto men that they shall once die, and then cometh the judgment, even so Christ was once offered to take away the sins of many, and unto them that look for him, shall he appear again, without sin, unto their salvation.
For the law - which hath but the shadow of good things to come, and not the things in their own fashion - can never with the sacrifices which they offer year by year continually make the comers thereunto perfect. For would not then those sacrifices have ceased to have been offered? Because that the offerers, once purged, should have had no more consciences of sins. read more. Nevertheless, in those sacrifices is there mention made of sins every year. For it is impossible that the blood of oxen, and of goats should take away sins. Wherefore when he cometh into the world, he saith, "Sacrifice and offering thou wouldest not have: but a body hast thou ordained me. In sacrifices and sin offerings thou hast no lust. Then I said, 'Lo I come.' In the chiefest of the book it is written of me, that I should do thy will, o God." Above when he had said, "sacrifice, and offering, and burnt sacrifices, and sin offerings thou wouldest not have, neither hast allowed" - which yet are offered by the law - And then he said, "Lo I am come to do thy will o God." He taketh away the first to establish the latter. By the which will we are sanctified, by the offering of the body of Jesus Christ once for all. And every priest is ready daily ministering, and often times offereth one manner of offering, which can never take away sins: but this man after he had offered one sacrifice for sins, sat him down for ever on the righthand of God, and from henceforth tarrieth till his foes be made his footstool.
and from henceforth tarrieth till his foes be made his footstool. For with one offering hath he made perfect forever them that are sanctified. read more. And the holy ghost also beareth us record of this, even when he told before, "This is the testament that I will make unto them after those days saith the Lord. And I will put my laws in their hearts, and in their minds I will write them, and their sins and iniquities will I remember no more." And where remission of these things is, there is no more offering for sin. Seeing, brethren, that by the means of the blood of Jesus, we may be bold to enter into that holy place,
Seeing, brethren, that by the means of the blood of Jesus, we may be bold to enter into that holy place,
let us draw nigh with a true heart in a full faith sprinkled in our hearts, from an evil conscience, and washed in our bodies with pure water, and let us keep the profession of our hope, without wavering - for he is faithful that promised -
and let us not forsake the fellowship that we have among ourselves, as the manner of some is: but let us exhort one another, and that so much the more, because ye see that the day draweth nigh.
For we know him that hath said, "Vengeance belongeth unto me, I will recompense, saith the Lord." And again, "the Lord shall judge his people."
Call to remembrance the days that are passed in the which, after ye had received light, ye endured a great fight in adversities,
For ye suffered also with my bonds, and took in worth the spoiling of your goods, and that with gladness, knowing in yourselves how that ye had in heaven a better, and an enduring substance.
For ye suffered also with my bonds, and took in worth the spoiling of your goods, and that with gladness, knowing in yourselves how that ye had in heaven a better, and an enduring substance.
For yet a very little while, and he that shall come will come, and will not tarry: But the just shall live by faith. And if he withdraw himself, my soul shall have no pleasure in him.
By faith Noah honoured God, after that he was warned of things which were not seen, and prepared the ark to the saving of his household, through the which ark he condemned the world, and became heir of the righteousness which cometh by faith.
Wherefore let us also - seeing that we are compassed with so great a multitude of witnesses - lay away all that presseth down, and the sin that hangeth on us, and let us run with patience, unto the battle that is set before us, looking unto Jesus, the author and finisher of our faith, which for the joy that was set before him, abode the cross, and despised the shame, and is set down on the righthand of the throne of God.
For ye are not come unto the mount that can be touched, and unto burning fire, nor yet to mist and darkness and tempest of weather, neither unto the sound of a trumpet and the voice of words: which voice they that heard it, wished away, that the communication should not be spoken to them. read more. For they were not able to abide that which was spoken. If a beast had touched the mountain, it must have been stoned, or thrust through with a dart: even so terrible was the sight which appeared. Moses said, "I fear and quake." But ye are come unto the mount Zion, and to the city of the living God, the celestial Jerusalem: and to an innumerable sight of angels, and unto the congregation of the first born sons, which are written in heaven, and to God, the judge of all, and to the spirits of just and perfect men:
No doubt the same that he sayeth, "yet once more," signifieth the removing away of those things which are shaken, as of things which have ended their course: that the things which are not shaken may remain.
Remember them that are in bonds, even as though ye were bound with them. Be mindful of them which are in adversity, as ye which are yet in your bodies.
Let your conversation be without covetousness, and be content with that ye have already. For he verily said, "I will not fail thee, neither forsake thee."
Let your conversation be without covetousness, and be content with that ye have already. For he verily said, "I will not fail thee, neither forsake thee."
Remember them which have the oversight of you, which have declared unto you the word of God: consider the conversation of their living, the end of whose conversation see that ye look upon, and follow their faith.
Remember them which have the oversight of you, which have declared unto you the word of God: consider the conversation of their living, the end of whose conversation see that ye look upon, and follow their faith.
We have an altar whereof they may not eat, which serve in the tabernacle.
Therefore Jesus, to sanctify the people with his own blood, suffered without the gate. Let us go forth therefore out of the tents, and suffer rebuke with him. read more. For here have we no continuing city: but we seek a one to come.
Obey them that have the oversight of you, and submit yourselves to them, for they watch for your souls, even as they that must give accounts for them: that they may do it with joy, and not with grief. For that is an unprofitable thing for you.
I desire you therefore somewhat the more abundantly, that ye so do, that I may be restored to you quickly. The God of peace that brought again from death our Lord Jesus Christ, the great shepherd of the sheep, through the blood of the everlasting testament,
I beseech you, brethren, suffer the words of exhortation: For we have written unto you in few words. Know the brother Timothy, whom we have sent from us, with whom, if he come shortly, I will see you. read more. Salute them that have the oversight of you, and all the saints. They of Italy, salute you.
Salute them that have the oversight of you, and all the saints. They of Italy, salute you.
And suppose that the long suffering of the Lord is salvation, even as our dearly beloved brother Paul, according to the wisdom given unto him, wrote to you, yea, almost in every epistle, speaking of such things: among which are many things hard to be understood: which they that are unlearned and unstable pervert, as they do other scriptures, unto their own destruction.