Reference: Hebrews, The Epistle to the
Fausets
Canonicity. - Clement of Rome (1st century A.D.) refers to it oftener than any other canonical New Testament book, adopting its words as on a level with the rest of the New Testament. As the writer of this epistle claims authority Clement virtually sanctions it, and this in the apostolic age. Westcott (Canon, 22) observes, it seems transfused into Clement's mind. Justin Martyr quotes its authority for applying the titles "apostle" and "angel" to the Son of God. Clement of Alexandria refers it to Paul, on the authority of Pantaenus of Alexandria (in the middle of the second century) saying that as Jesus is called the "apostle" to the Hebrew, Paul does not in it call himself so, being apostle to the Gentiles; also that Paul prudently omitted his name at the beginning, because the Hebrew were prejudiced against him; that it was originally written in Hebrew for the Hebrew, and that Luke translated it into Greek for the Greeks, whence the style resembles that of Acts.
He however quotes the Greek epistle as Paul's, so also Origen; but in his Homilies he regards the style as more Grecian than Paul's but the thoughts as his. "The ancients who handed down the tradition of its Pauline authorship must have had good reason for doing so, though God alone knows the certainty who was the actual writer," i.e. probably the transcriber or else interpreter of Paul's thoughts. The Peshito old Syriac version has it. Tertullian in the beginning of the third century, in the African church, ascribes it to Barnabas. Irenaeus in Eusebius quotes it. About the same time Caius the presbyter of Rome mentions only 13 epistles of Paul, whereas if epistle to Hebrew were included there would be 14.
The Canon fragment of Muratori omits it, in the beginning of the third century. (See CANON.) The Latin church did not recognize it as Paul's for a long time subsequently. So Victorinus, Novatian of Rome, and Cyprian of Carthage. But in the fourth century Hilary of Poitiers (A.D. 368), Lucifer of Cagliari (A.D. 371), Ambrose of Milan (A.D. 397), and other Latins quote it as Paul's; the fifth council of Carthage (A.D. 419) formally recognizes it among his 14 epistles.
Style. - The partial resemblance of Luke's style to it is probably due to his having been companion of Paul: "each imitated his teacher; Luke imitated Paul flowing along with more than river fullness; Mark imitated Peter who studied brevity" (Chrysostom). But more familiarity with Jewish feeling, and with the peculiarities of their schools, appears in this epistle than in Luke's writings. The Alexandrian phraseology does not prove Apollos' authorship (Alford's theory). The Alexandrian church would not have so undoubtingly asserted Paul's authorship if Apollos their own countryman had really been the author. Paul, from his education in Hebrew at Jerusalem, and in Hellenistic at Tarsus, was familiar with Philo's modes of thought. At Jerusalem there was an Alexandrian synagogue (Ac 6:9).
Paul knew well how to adapt himself to his readers; to the Greek Corinthians who idolized rhetoric his style is unadorned, that their attention might be fixed on the gospel alone; to the Hebrew who were in no such danger he writes to win them (1Co 9:20) in a style attractive to those imbued with Philo's Alexandrian conceptions and accustomed to the combination of Alexandrian Greek philosophy and ornament with Judaism. All the Old Testament quotations except two (Heb 10:30; 13:5) are from the Septuagint, which was framed at Alexandria. The interweaving of the Septuagint peculiarities into the argument proves that the Greek epistle is an original, not a translation. The Hebrew Old Testament would have been quoted, had the original epistle been Hebrew
Pauline authorship. - This is further favored by internal evidence. The superiority of Christianity to Judaism in that the reality exceeds the type is a favorite topic of Paul. Compare this epistle with 2Co 3:6-18; Ga 3:23-25; 4:1-9,21-31. Herein allegorical interpretation, which the Alexandrians strained unduly, is legitimately under divine guidance employed. The divine Son is represented as the image of God; compare Heb 1:3, etc., with Paul's undoubted epistles, Php 2:6; Col 1:15-20; His lowering Himself for man's sake (Heb 2:9) with 2Co 8:9; Php 2:7-8; His final exaltation (Heb 2:8; 10:13; 12:2) with 1Co 15:25-27; His "mediator" (unique to Paul) office (Heb 8:6) with Ga 3:19-20; His sacrifice for sin prefigured by the Jewish sacrifices (Hebrews 7-10) with Ro 3:22-26; 1Co 5:7. "God of peace" is a phrase unique to Paul (Heb 13:20 with Ro 15:33; 1Th 5:23).
So "distributed gifts of the Holy Spirit" (Heb 2:4) with (Greek) "divisions of gifts ... the same Spirit" (1Co 12:4); "righteousness by faith" (Heb 10:38; 11:7) with the same quotation (Hab 2:4); Ro 1:17; 4:22; 5:1; Ga 3:11; Php 3:9. "The word of God ... the sword of the Spirit" (Heb 4:12) with Eph 6:17. Inexperienced Christians are "children needing milk," i.e. elementary teaching; riper Christians, as full grown men, require strong meat (Heb 5:12-13; 6:1 with 1Co 3:1-2; 14:20; Ga 4:9; Eph 4:13). Believers have "boldness of access to God by Christ" (Heb 10:19 with Ro 5:2; Eph 2:18; 3:12). Afflictions are a fight (Heb 10:32 with Php 1:30; Col 2:1).
The Christian life is a race (Heb 12:1 with 1Co 9:24; Php 3:12-14). The Jewish ritual is a service (Heb 9:1-6 with Ro 9:4); a "bondage," as not freeing us from consciousness of sin and fear of death (Heb 2:15 with Ga 5:1). Paul's characteristic "going off at a word" into a long parenthesis, playing upon like sounding words, and repeating favorite words, quotations from the Old Testament linked by "and again" (Heb 1:5; 2:12-13, with Ro 15:9-12; 2:8 with 1Co 15:27; Eph 1:22; 6:24 with Ro 12:19).
Reception in the East before the West. - No Greek father ascribes the epistle to any but Paul, for it was to the Hebrew of Alexandria and Palestine it was mainly addressed; but in the western and Latin churches of N. Africa and Rome, which it did not reach for some time, it was long doubted owing to its anonymous form, not opening as other epistles though closing like them; its Jewish argument; and its less distinctively Pauline style. Insufficient evidence for it, not positive evidence against it, led these for the first three centuries not to accept it. The fall of Jerusalem previous to the full growth of Christianity in N. Africa curtailed: contact between its churches and those Jews to whom this epistle is undressed. The epistle was, owing to distance, little known to the Latin churches. Muratori's Canon does not notice it.
When in the fourth century at last they found it was received as Pauline and canonical (the Alexandrians only doubted its authorship, not its authority) on good grounds in the Greek churches, they universally accepted it. The churches of the East and Jerusalem their center, the quarter to which the epistle was first sent, received it as Paul's, according to Cyril, bishop of Jerusalem (A.D. 349). Jerome, though bringing from Rome the Latin prejudice against this epistle, aggravated by its apparent sanction of the Novatian heresy (Heb 6:4-6), was constrained by the almost unanimous testimony of the Greek churches from the first to receive it as Paul's; after him Rome corrected its past error of rejecting it. Augustine too held its canonicity. What gives especial weight to the testimony for it of the Alexandrian church is, that church was founded by Mark, who was with Paul at Rome in his first confinement, when probably this epistle was written (Col 4:10), and possibly bore it to Jerusalem where his mother resided, visiting Colosse on the way, and from Jerusalem to Alexandria.
Peter also (2Pe 3:15-16), the apostle of the circumcision, in addressing the Hebrew Christians of the dispersion in the East, says, "as our beloved brother Paul ... hath written unto you," i.e. to the Hebrew. By adding "as also in all his epistles" he distinguishes the epistle to the Hebrew from the rest; and by classing it with the "other Scriptures" he asserts at once its Pauline authorship and divine inspiration. A generous testimony of Christian love to one who formerly rebuked him (Ga 2:7-14).
The apostle of the circumcisio
See Verses Found in Dictionary
and they sold their possessions and estates, and distributed them to all as any one had need;
For no one among them was needy; for those who possessed lands or houses sold and brought the prices of the things sold,
But some members of the synagogue called that of the Libertines and Cyrenians and Alexandrians and of those from Cilicia and Asia, arose and disputed with Stephen,
And each of the disciples, according to his ability, determined to send help to the brethren living in Judea;
And Paul looking steadily at the Sanhedrim, said, Men and brothers, I have lived before God in all good conscience to this day.
And in this also I endeavor always to have a conscience without offense towards God and man.
For God's righteousness is revealed in it by faith in the faith [the gospel]; as it is written; The righteous shall live by faith.
but to those who are contentions and disobey the truth, and obey unrighteousness, indignation and wrath.
but God's righteousness is through the faith of Jesus Christ, in all and upon all that believe. For there is no difference; for all have sinned and come short of the glory of God, read more. being justified freely by his grace through the redemption in Christ Jesus, whom God set forth [to be] a propitiator through faith in his blood, to show his righteousness because of the passing by of the errors committed previously in the forbearance of God, to show his righteousness at the present time, that he may be righteous and justify him that is of faith.
Wherefore also it was accounted to him for righteousness.
Having been justified therefore by faith, we have peace with God through our Lord Jesus Christ, through whom also we have been introduced into this grace in which we stand, and rejoice in the hope of the glory of God.
who are Israelites, whose are the adoption and the glory, and the covenants and the giving of the law, and the service, and the promises,
And if the first fruit is holy, the mass is also; and if the root is holy, the branches also are. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them and became a partaker of the root and excellence of the olive, 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; they were broken off by unbelief, and you stand by faith. Be not high-minded, but fear; for if God spared not the natural branches, perhaps he will not spare you. See then the goodness and severity of God; towards those that fell, severity, but towards you, the goodness of God, if you continue in goodness, for otherwise you also will be cut off. And they, if they continue not in unbelief, will be grafted in; for God is able to graft them in again. For if you have been cut from an olive wild by nature, and grafted contrary to nature into a good olive, how much more shall they according to nature be grafted into their own olive.
Let love be without hypocrisy. Abhor evil, adhere to that which is good,
not vindicating yourselves, beloved, but give place to wrath; for it is written, Judgment is mine, I will repay, says the Lord.
but put on the Lord Jesus Christ, and make no provision for desires of the flesh.
and that the nations should glorify God for mercy; as it is written, For this cause will I praise thee among nations, and sing to thy name. And again he says, Rejoice nations with his people. read more. And again, Praise the Lord, all nations, and let all peoples praise him. And again, Isaiah says, There shall be a root of Jesse and he shall stand up to rule nations, in him shall nations hope.
For Macedonia and Achaia have been pleased to make some contribution for the poor of the saints at Jerusalem.
And may the God of peace be with you all; amen.
And I, brothers, was not able to speak to you as spiritual, but as carnal, as babes in Christ. I have fed you milk, not solid food; for you were not yet able; but you are not able even now;
to the Jews I have been as a Jew, that I might gain the Jews; to those under the law, as under the law, not being myself under the law, that I might gain those under the law;
Know you not that those who run in the race all indeed run, but one takes the prize. So run that you may obtain.
And there are diversities of gifts but the same Spirit;
Brothers, be not children in understanding, but in malice be children, and in understanding be perfect men.
For he must reign till he has put all enemies under his feet. The last enemy, death, shall be destroyed, read more. for he put all things under his feet. But when he says that all things are put under him, it is clear that he is excepted who puts all things under him;
for he put all things under his feet. But when he says that all things are put under him, it is clear that he is excepted who puts all things under him;
The salutation with my hand, Paul's. If any one is not a friend to the Lord, let him be accursed. The Lord comes. read more. The grace of the Lord Jesus be with you.
who also has made us able ministers of the new covenant, not of the writing but of the spirit; for the writing kills, but the spirit makes alive. But if the ministry of death engraved in a writing on stones was glorious, so that the children of Israel could not look steadily at the face of Moses on account of the brightness of his face, which passed away, read more. how shall not the ministry of the spirit be glorious? For if the ministry of condemnation was a glory, much more will the ministry of righteousness abound in glory. For that which was made glorious was not glorious in this respect, on account of the surpassing glory. For if that which has passed away was with glory, much more will that which continues be in glory. Having therefore this hope we use great boldness, and not as Moses put a vail on his face, that the children of Israel might not see to the end of that which has passed away; but their minds were blinded. For to this day in reading the old covenant the same vail remains, not taken away because it is taken away in Christ; but to this day when Moses is read a vail lies upon their minds; but when they turn to the Lord the vail is taken away. And the Lord is the Spirit; and where the Spirit of the Lord is there is liberty. And we all with unvailed face beholding as in a glass the glory of the Lord, are transformed into the same likeness, from glory to glory, as by the Spirit of the Lord.
for you know the grace of our Lord Jesus Christ, that for your sakes he became poor, though rich, that you by his poverty might be rich.
but on the contrary seeing that I was intrusted with the gospel of the uncircumcision, as Peter was of the circumcision,??8 for he that operated in Peter for the apostleship of the circumcision, operated also in me for the gentiles,??9 and knowing the grace given me, James and Cephas and John, who were manifest pillars, gave to me and Barnabas the right hand of fellowship that we should go to the gentiles and they to the circumcision;
only [they wished] that we should remember the poor, which I was also forward to do. But when Peter came to Antioch I opposed him to his face, because he was to blame. read more. For before some came from James he eat with the gentiles; but when they came, he withdrew and separated himself; fearing those of the circumcision; and the other Jews also dissembled with him, so that Barnabas was carried away with their dissimulation. But when I saw that they walked not correctly, according to the truth of the gospel, I said to Peter before all, If you being a Jew live after the manner of the gentiles, and not after the manner of the Jews, why do you compel the gentiles to practise Judaism?
And it is evident that no one is justified by the law before God, because the just shall live by faith,
What then? The law was added on account of transgressions, till the offspring should come to which the promise was made, being appointed by angels by the hand of a mediator. But there is no mediator of one; but God is one.
But before the faith came, we were kept shut up under the law for the faith to be revealed. So that the law was our schoolmaster to lead to Christ, that we might be justified by faith; read more. but the faith having come, we are no longer under a schoolmaster.
But I say, that as long as the heir is a child, he differs not from a servant, though he is lord of all, but is under tutors and stewards till the time appointed by the father. read more. So also we, when we were children, were in servitude under the rudiments of the world; but when the fullness of time came, God sent forth his Son, born of a woman, born under the law, that he might redeem those under the law, that we might receive the adoption of sons. And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father. So that you are no longer a servant, but a son; and if a son, also an heir of God. But formerly, not knowing God you served beings which are not really Gods; but now knowing God, or rather being known by God, how do you turn again to the weak and imperfect rudiments, which you wish again to serve?
but now knowing God, or rather being known by God, how do you turn again to the weak and imperfect rudiments, which you wish again to serve?
Tell me, you that wish to be under the law, do you not hear the law? For it is written, that Abraham had two sons, one by a servant woman, and the other by a free woman. read more. But he by the servant woman was born of the flesh, and he by the free woman, by the promise. These things are allegorical, for those [women] are two covenants, one from Mount Sinai, bearing children for servitude, which is Hagar; for Hagar is Mount Sinai in Arabia; and the present Jerusalem answers to her, for she is in servitude with her children. But the Jerusalem above is free, which is the mother of us; for it is written, Rejoice, barren woman, that did not bear, break forth and cry, woman that had no pain, for the children of the desolate are more numerous than those of her who had a husband. But we, brothers, like Isaac, are children of the promise. But as then he that was born of the flesh persecuted him that was born of the Spirit, so also now. But what says the Scripture? Cast out the servant-woman and her son; for the son of the servant woman shall not be an heir, with the son of the free. Wherefore, brothers, we are not children of the servant woman, but of the free.
STAND firm in the liberty with which Christ has made you free, and be not again subject to a yoke of servitude.
and put all things in subjection under his feet, and made him head over all things to the church,
for through him we both have access by one spirit to the Father.
in whom we have boldness and access with confidence through faith in him.
till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to 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,
The grace be with all who love our Lord Jesus Christ with constancy.
having the same conflict which you saw in me and now hear of in me.
who being in the form of God thought it not a robbery to be equal with God; but he abased himself, taking the form of a servant, being made in the likeness of man, read more. and being found in form like a man, he humbled himself, and became obedient even till death, and the death of the cross.
circumcised the eighth day, of the race of Israel, of the tribe of Benjamin, a Hebrew of the Hebrews, as to the law a Pharisee,
and be found in him, not having my righteousness by the law, but that which is through the faith of Christ, the righteousness of God by the faith,
Not that I have already obtained it, or have been already made perfect; but I follow on that I may attain that for which also I was arrested by Christ. I consider not myself, brothers, to have attained it; but this one thing I do; forgetting the things behind, and reaching forward to those before, read more. I press forward to the mark for the prize of the high call of God in Christ Jesus.
giving thanks to the Father who has made us fit for a portion in the inheritance of the saints in light,
who is the likeness of the invisible God, the first-born of all creation, for by him were all things created which are in heaven and on the earth, the visible and the invisible, whether thrones, or lordships, or principalities, or powers. All things were created through him and for him, read more. and he is before all things, and in him all things consist, and he is the head of the body, the church; who is the beginning, the first-born from the dead, that he might himself be preeminent in all things, for in him [God] was well pleased that all fullness should dwell, and through him to reconcile all things to himself, making peace through the blood of his cross, through him, whether things on the earth or things in the heavens.
For I wish you to know what a conflict I have for you and those in Laodicea, and as many as have not seen my face in the flesh,
Be constant in prayer, watching in it with thanksgiving,
Aristarchus my fellow-prisoner salutes you, and Mark the nephew of Barnabas,??oncerning whom you received commandments, if he comes to you receive him,??11 and Jesus called Justus, who are of the circumcision; these are the only co-laborers for the kingdom of God who have been a comfort to me.
The salutation with my hand, Paul's. Remember my bonds. The grace be with you.
The salutation by my hand, Paul's, which is [the] sign in every epistle; so I write. The grace of our Lord Jesus Christ be with you all.
but manifested his word in the times which were suitable for it by the preaching with which I was intrusted, according to the command of our Saviour God,
who being the brightness of his glory and the express image of his substance, and sustaining all things by the word of his power, having made a purification of sins, sat down on the right hand of the majesty on high,
For to which of the angels said he at any time, You are my Son, to-day have I begotten you? And again, I will be to him a Father and he shall be to me a Son?
God bearing them witness with signs and prodigies, and various mighty works and gifts of the holy Spirit, according to his will.
thou didst subject all things under his feet. For in subjecting all things to him, he left nothing not subjected to him. But now we do not yet see all things subjected to him. But we see Jesus, made a little less than angels, on account of the suffering of death crowned with glory and honor, that by the grace of God he should taste death for every [man].
saying, I will declare thy name to my brothers, in the midst of the assembly will I sing to thee. And again, I will trust in him. And again, Behold me and the children which God gave me.
and liberate those who all their life were subjects of servitude to the fear of death.
Whence he ought in all things to be assimilated to the brothers, that he may be a merciful and faithful chief priest as to things relating to God, to make propitiation for the sins of the people.
Therefore a sabbatism remains for the people of God.
For the word of God is living, and effective, and sharper than any two-edged sword, and reaching even to the division of soul and spirit, and of joints and marrows, and distinguishes thoughts and intentions of mind;
HAVING therefore a great chief priest who has gone through the heavens, Jesus, the Son of God, let us hold fast the profession. For we have not a chief priest who cannot sympathise with our infirmities, but one tried in all respects as we are, without sin. read more. Let us therefore approach with boldness the throne of grace, that we may obtain mercy and find grace for timely aid.
For you who ought on account of the time to be teachers, have need that one should teach you again what are the first rudiments of the oracles of God, and have need of milk and not solid food. For every one that partakes of milk is unskilful in the word of righteousness, for he is a babe;
Wherefore leaving the account of the beginning of Christ, let us go on to perfection, not laying again the foundation of a change of mind from dead works, and of faith in God,
For those once enlightened and having tasted of the heavenly gift and been made partakers of the Holy Spirit, and having tasted of the good word of God and the powers of the life to come, read more. and having fallen away, it is impossible again to renew to a change of mind, they having crucified again and exposed to shame the Son of God.
but that which produces thorns and thistles is disapproved, and is nigh to a curse, the end of which is to be burned.
but that which produces thorns and thistles is disapproved, and is nigh to a curse, the end of which is to be burned.
For God is not unjust, to forget your work, and the love which you showed for his name, having served the saints and [still] serving them.
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham as he returned from the slaughter of the kings and blessed him, to whom also Abraham gave a tenth of all, first being interpreted king of righteousness, and then also king of Salem, which is king of peace, read more. without father, without mother, without genealogy, having neither a beginning of days nor end of life, but being made like the Son of God, continues a priest forever. And behold, how great this man was, to whom even Abraham the patriarch gave a tenth of the spoils. And the sons of Levi who receive the priesthood, have a commandment to tithe the people according to the law, that is their brothers, although descended from Abraham; but he whose descent is not reckoned from them received tithes of Abraham, and blessed him who has the promises. But beyond all contradiction, the less is blessed by the greater. And here, men who die receive tithes, but there, one of whom it is testified that he lives. And so to speak, Levi also who receives tithes paid tithes through Abraham; for he was yet in his father when Melchisedec met him.
For if he had been on earth he would not have been a priest, there being priests to offer, the gifts according to the law, who serve for a symbol and shadow of heavenly things, as Moses was divinely instructed when about to make the tabernacle; for see, he says, that you make all things after the pattern shown you in the Mount; read more. but now he has obtained a more excellent service, by as much also as he is the mediator of a better covenant, which is established on better promises.
By saying new, he made the first old; but that which is ancient and weak is about to perish.
The first covenant then had ordinances of divine service and a worldly sanctuary. For the first tabernacle was provided, in which were the candlestick and the table and the show bread, which is called the sanctuary. read more. But behind the second vail is the tabernacle, called the inner sanctuary, having the golden censer and the ark of the covenant overlaid on every side with gold, in which were the golden vase that had the manna and Aaron's rod that budded and the tables of the covenant, and over it were the cherubs of glory, overshadowing the propitiation; of which it is not necessary now to speak particularly. And these being thus provided, the priests enter into the first tabernacle continually, performing the services,
And these being thus provided, the priests enter into the first tabernacle continually, performing the services, but into the second once a year only the chief priest [enters], not without blood, which he offers for his errors and those of the people,
For if the blood of bulls and goats, and the ashes of a heifer, sprinkling the defiled, sanctifies to the purification of the flesh, how much more shall the blood of Christ, who with an eternal spirit offered himself without fault to God, purify 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 death having been for a redemption of transgressions [transgressors] under the first covenant, the called might receive the promise of the eternal inheritance. For where there is a covenant, there must follow the death of the covenant-maker. For a covenant is strong for the dead, since it is never strong [unalterable] when the covenant-maker lives; whence also the first [covenant] was not initiated without blood. For every commandment of the law having been spoken by Moses to all the people, taking the blood of bullocks and goats with water and scarlet wool and hyssop, he sprinkled both the book itself and all the people, saying, This is the blood of the covenant which God has enjoined upon you. And he sprinkled also the tabernacle, and all the implements of the service, in like manner, with blood. And almost all things, according to the law, are purified with blood, and without the pouring out of blood there is no forgiveness. It was necessary, therefore, that the symbols of things in the heavens should be purified with these, but the heavenly things themselves with better sacrifices than these. For Christ did not enter into the sanctuary made with hands, a type of the true, but into heaven itself, and already has appeared before God for us, not that he may often present himself, as the chief priest enters into the sanctuary once a year with the blood of another [being]; since it was necessary that it should suffer often from the foundation of the world, but now once at the consummation of the world he has been manifested to destroy sins by the sacrifice of himself. And as it is appointed to men once to die, but after this is the judgment, so also Christ having been once offered to bear the sins of many, shall appear a second time without sin, to those who look for him for salvation.
For the law having a shadow of the good things that were to come, not the very likeness of the things, could not by the sacrifices which they offered continually every year perfect the offerers; if they could, would they not have ceased to be offered, because those serving would have had no longer a knowledge of sins, having been once purified? read more. But in them there was a remembrance of sins, year by year; for it is impossible that the blood of bulls and goats should take away sins. Wherefore, coming into the world, he says, A sacrifice and offering thou didst not desire, but a body didst thou prepare me. Whole burnt offerings and sacrifices for sin thou wast not pleased with; then I said, Behold, I come,??n the volume of the book it is written of me,??o do thy will, O God. Saying before, Sacrifices and offerings and whole burnt offerings and [sacrifices] for sin thou didst not desire and wast not pleased with, which are offered according to the law, then he said, Behold, I come to do thy will. He takes away the first, that he may establish the second, by which will we have been sanctified through the offering of the body of Jesus Christ, once for all. And every priest stood daily performing service and presenting often the same sacrifices, which can never take away sins; but this [priest] having offered one sacrifice forever for sins, sat down on the right hand of God, henceforth waiting till his enemies are made his footstool.
henceforth waiting till his enemies are made his footstool. For by one offering he has perfected forever the sanctified. read more. The Holy Spirit also testifies [this] to us; for after it had said before, This is the covenant which I will make with them after those days, the Lord says, I will put my laws in their hearts, and in their minds will I write them, and their sins and transgressions will I remember no more. But where there is a forgiveness of these, an offering for sin is no longer required. HAVING therefore, brothers, confidence in respect to the entrance into the sanctuary by the blood of Jesus,
HAVING therefore, brothers, confidence in respect to the entrance into the sanctuary by the blood of Jesus,
let us approach with a true heart in a full assurance of faith, sprinkled in heart from an evil conscience, and washed in body with pure water, let us hold firmly the profession of the faith, without declining; for he is faithful that promised;
not forsaking our own congregation as some are in the habit of [doing], but exhorting [others], and so much the more as you see the day approaching.
For we know him that said, Judgment belongs to me, I will repay. And again, The Lord will judge his people.
But remember the former days, in which having been enlightened you endured a great conflict with sufferings,
For you sympathized with those in bonds, and received with joy the plunder of your property, knowing that you have for yourselves a better possession, and one that endures.
For you sympathized with those in bonds, and received with joy the plunder of your property, knowing that you have for yourselves a better possession, and one that endures.
For yet a very little while, and he that is to come will come and will not delay; but my righteous one shall live by faith, and if he draws back my soul takes no pleasure in him.
By faith Noah having been divinely instructed concerning things not yet seen, fearing built the ark for the salvation of his house, by which he condemned the world, and became an heir of the righteousness by faith.
Therefore also we, having so great a cloud of witnesses lying around us, laying aside every impediment and sin which entirely surrounds us, let us run with patience the race set before us, looking to the chief guide and perfecter of the faith, Jesus, who for the joy set before him despised the shame and endured the cross, and sat down on the right hand of God.
For you have not come to a mountain that may be touched, and to a burning fire, and blackness and darkness and a tempest and the sound of a trumpet and the voice of words, which those who heard desired that the word might not be spoken to them any more,??20 for they could not bear what was commanded, And if a beast touches the mountain it shall be stoned;
and so fearful was the sight, that Moses said, I fear and tremble,??22 but you have come to Zion, the mountain and city of the living God, the heavenly Jerusalem, and to myriads of angels in general assembly,
and to the church of the first-born who are enrolled in heaven, and to a judge the God of all, and to spirits of the righteous made perfect,
And this, Hereafter once for all, signifies the removal of the things shaken as of things made, that those not shaken may continue.
Remember those bound as bound with them, and those injured as being yourselves also in the body.
Let your life be without avarice, and be contented with what you have; for he said, I will never leave you, I will never forsake you;
Let your life be without avarice, and be contented with what you have; for he said, I will never leave you, I will never forsake you;
Remember your guides who spoke to you the word of God, and considering the end of their life follow the faith.
Remember your guides who spoke to you the word of God, and considering the end of their life follow the faith.
We have an altar of which those who serve the tabernacle have no right to eat.
Wherefore also Jesus, that he might purify the people through his blood, suffered without the gate. Let us therefore go out to him without the encampment, bearing his reproach; read more. for we have not here a city that continues, but we seek that which is to come.
Obey your guides and be in subjection; for they watch for your souls as having to give an account, that they may do this with joy and not with grief; for this is unprofitable for you.
And I exhort you do this the more, that I may sooner be restored to you. And may the God of peace, who brought up from the dead the great shepherd of the sheep with the blood of the eternal covenant, our Lord Jesus,
And I beseech you, brothers, suffer the word of exhortation; for I have sent to you a letter in a few words. Know that brother Timothy has been released, with whom, if he comes soon, I will see you. read more. Salute all your guides and all the saints. Those from Italy salute you.
Salute all your guides and all the saints. Those from Italy salute you.
and consider the long-suffering of the Lord our salvation; as also our beloved brother Paul according to the wisdom given to him wrote to you, as also in all his epistles speaking of these things, in which are some things hard to be understood, which the unlearned and unstable wrest as they also do the other Scriptures to their destruction.