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
They sold their property and their goods, and shared the proceeds among them all, according to their individual needs.
Nor was there any one in need among them, for all who were owners of land or houses sold them, and brought the proceeds of the sales
But some members of the Synagogue known as that of Libertines, Cyrenians, Alexandrians, and Visitors from Cilicia and Roman Asia, were roused to action and began disputing with Stephen;
So the disciples, without exception, determined, in proportion to their means, to send something to help the Brethren living in Judea.
Paul fixed his eyes upon the Council, and began: "Brothers, for my part, I have always ordered my life before God, with a clear conscience, up to this very day."
This being so, I strive at all times to keep my conscience clear before both God and man.
For in it there is a revelation of the Divine Righteousness resulting from faith and leading on to faith; as Scripture says- -'Through faith the righteous man shall find Life.'
While as to those who are factious, and disobedient to Truth but obedient to Evil, wrath and anger, distress and despair,
The Divine Righteousness which is bestowed, through faith in Jesus Christ, upon all, without distinction, who believe in him. For all have sinned, and all fall short of God's glorious ideal, read more. But, in his loving-kindness, are being freely pronounced righteous through the deliverance found in Christ Jesus. For God set him before the world, to be, by the shedding of his blood, a means of reconciliation through faith. And this God did to prove his righteousness, and because, in his forbearance, he had passed over the sins that men had previously committed; As a proof, I repeat, at the present time, of his own righteousness, that he might be righteous in our eyes, and might pronounce righteous the man who takes his stand on faith in Jesus.
Therefore, having been pronounced righteous as the result of faith, let us enjoy peace with God through Jesus Christ, our Lord. It is through him that, by reason of our faith, we have obtained admission to that place in God's favor in which we not stand. So let us exult in our hope of attaining God's glorious ideal.
For they are Israelites, and theirs are the adoption as Sons, the visible Presence, the Covenants, the revealed Law, the Temple worship, and the Promises.
If the first handful of dough in holy, so is the whole mass; and if the root is holy, so are the branches. Some, however, of the branches were broken off, and you, who were only a wild olive, were grafted in among them, and came to share with them the root which is the source of the richness of the cultivated olive. read more. Yet do not exult over the other branches. But, if you do exult over them, remember that you do not support the root, but that the root supports you. But branches, you will say, were broken off, so that I might be grafted in. True; it was because of their want of faith that they were broken off, and it is because of your faith that you are standing. Do not think too highly of yourself, but beware. For, if God did not spare the natural branches, neither will he spare you. See, then, both the goodness and the severity of God--his severity towards those who fell, and his goodness towards you, provided that you continue to confide in that goodness; otherwise you, also, will be cut off. And they, too, if they do not continue in their unbelief, will be grafted in; for God has it in his power to graft them in again. If you were cut off from your natural stock--a wild olive-- and were grafted, contrary to the course of nature, upon a good olive, much more will they--the natural branches--be grafted back into their parent tree.
Let your love be sincere. Hate the wrong; cling to the right.
Never avenge yourselves, dear friends, but make way for the Wrath of God; for Scripture declares--'"It is for me to avenge, I will requite," says the Lord.'
No! Arm yourselves with the spirit of the Lord Jesus Christ, and spend no thought on your earthly nature, to satisfy its cravings.
And that the Gentiles also may praise God for his mercy. As Scripture says--'Therefore will I make acknowledgment to thee among the Gentiles and sing in honor of thy Name.' And again it says--'Rejoice, ye Gentiles, with God's People.' read more. And yet again--'Praise the Lord, all ye Gentiles, and let all Peoples sing his praises.' Again, Isaiah says--'There shall be a Scion of the house of Jesse, One who is to arise to rule the Gentiles; on him shall the Gentiles rest their hopes.'
For Macedonia and Greece have been glad to make a collection for the poor among Christ's People at Jerusalem.
May God, the giver of peace, be with you all. Amen.
But I, Brothers, could not speak to you as men with spiritual insight, but only as worldly-minded-mere infants in the Faith of Christ. I fed you with milk, not with solid food, for you were not then able to take it. No, and even now you are not able; you are still worldly.
To the Jews I became like a Jew, to win Jews. To those who are subject to Law I became like a man subject to Law-though I was not myself subject to Law-to win those who are subject to Law.
Do not you know that on a race-course, though all run, yet only one wins the prize? Run in such a way that you may win.
Gifts differ, but the Spirit is the same;
Brothers, do not show yourselves children in understanding. In wickedness be infants, but in understanding show yourselves men.
For he must reign until God 'has put all his enemies under his feet.' The last enemy to be overthrown is death; read more. For God has placed all things under Christ's feet. (But, when it is said that all things have been placed under Christ, it is plain that God is excepted who placed everything under him.)
For God has placed all things under Christ's feet. (But, when it is said that all things have been placed under Christ, it is plain that God is excepted who placed everything under him.)
I, Paul, add this greeting in my own handwriting. Accursed be any one who has no love for the Lord. THE LORD IS COMING. read more. May the blessing of the Lord Jesus be with you.
Our fitness comes from God, who himself made us fit to be ministers of a New Covenant, of which the substance is, not a written Law, but a Spirit. For the written Law means Death, but the Spirit gives Life. If the system of religion which involved Death, embodied in a written Law and engraved on stones, began amid such glory, that the Israelites were unable to gaze at the face of Moses on account of its glory, though it was but a passing glory, read more. Will not the religion that confers the Spirit have still greater glory? For, if there was a glory in the religion that involved condemnation, far greater is the glory of the religion that confers righteousness! Indeed, that which then had glory has lost its glory, because of the glory which surpasses it. And, if that which was to pass away was attended with glory, far more will that which is to endure be surrounded with glory! With such a hope as this, we speak with all plainness; Unlike Moses, who covered his face with a veil, to prevent the Israelites from gazing at the disappearance of what was passing away. But their minds were slow to learn. Indeed, to this very day, at the public reading of the Old Covenant, the same veil remains unlifted; only for those who are in union with Christ does it pass away. But, even to this day, whenever Moses is read, a veil lies on their hearts. 'Yet, whenever a man turns to the Lord, the veil is removed.' And the 'Lord' is the Spirit, and, where the Spirit of the Lord is, there is freedom. And all of us, with faces from which the veil is lifted, seeing, as if reflected in a mirror, the glory of the Lord, are being transformed into his likeness, from glory to glory, as it is given by the Lord, the Spirit.
For you do not forget the loving-kindness of our Lord Jesus Christ--how that for your sakes, although he was rich, he became poor, so that you also might become rich through his poverty.
On the contrary, they saw that I had been entrusted with the Good News for the Gentiles, just as Peter had been for the Jews. For he who gave Peter power for his mission to the Jews gave me, also, power to go to the Gentiles. read more. Recognizing the charge entrusted to me, James, Peter, and John, who were regarded as pillars of the Church, openly acknowledged Barnabas and me as fellow-workers, agreeing that we should go to the Gentiles, and they to the Jews. Only we were to remember the poor--the very thing I was myself anxious to do. But, when Peter came to Antioch, I opposed him to his face; for he stood self-condemned. Before certain persons came from James, he had been in the habit of eating with the Gentile converts; but, when they came, he began to withdraw and hold aloof, for fear of offending those who still held to circumcision. The rest of the Jewish converts were guilty of the same hypocrisy, so that even Barnabas was led away by it. But, when I saw that they were not dealing straightforwardly with the Truth of the Good News, I said to Peter, before them all, "If you, who were born a Jew, adopt Gentile customs, instead of Jewish, why are you trying to compel the Gentile converts to adopt Jewish customs?"
Again, it is evident that no one is pronounced righteous before God through Law, for we read--'Through faith the righteous man shall find Life.'
What, then, you ask, was the use of the Law? It was a later addition, to make men conscious of their wrong-doings, and intended to last only till the coming of that 'offspring' to whom the promise had been made; and it was delivered through angels by a mediator. Now mediation implies more than one person, but God is one only.
Before the coming of faith, we were kept under the guard of the Law, in bondage, awaiting the Faith that was destined to be revealed. Thus the Law has proved a guide to lead us to Christ, in order that we may be pronounced righteous as the result of faith. read more. But now that faith has come we no longer need a guide.
My point is this--As long as the heir is under age, there is no difference between him and a slave, though he is master of the whole estate. He is subject to the control of guardians and stewards, during the period for which his father has power to appoint them. read more. And so is it with us; when we were under age, as it were, we were slaves to the puerile teaching of this world; But, when the full time came, God sent his Son--born a woman's child, born subject to Law-- To ransom those who were subject to Law, so that we might take our position as sons. And it is because you are sons that God sent into our hearts the Spirit of his Son, with the cry--'Abba, our Father.' You, therefore, are no longer a slave, but a son; and, if a son, then an heir also, by God's appointment. Yet formerly, in your ignorance of God, you became slaves to 'gods' which were no gods. But now that you have found God--or, rather, have been found by him--how is it that you are turning back to that poor and feeble puerile teaching, to which yet once again you are wanting to become slaves?
But now that you have found God--or, rather, have been found by him--how is it that you are turning back to that poor and feeble puerile teaching, to which yet once again you are wanting to become slaves?
Tell me, you who want to be still subject to Law--Why do not you listen to the Law? Scripture says that Abraham had two sons, one the child of the slave-woman and the other the child of the free woman. read more. But the child of the slave-woman was born in the course of nature, while the child of the free woman was born in fulfillment of a promise. This story may be taken as an allegory. The women stand for two Covenants. One Covenant, given from Mount Sinai, produces a race of slaves and is represented by Hagar (The word Hagar meaning in Arabia Mount Sinai) and it ranks with the Jerusalem of to-day, for she and her children are in slavery. But the Jerusalem above is free, and she it is who is our mother. For Scripture says--'Rejoice, thou barren one, who dost never bear, Break into shouts, thou who art never in labor, For many are the children of her who is desolate--aye, more than of her who has a husband.' As for ourselves, brothers, we, like Isaac, are children born in fulfillment of a promise. Yet at that time the child born in the course of nature persecuted the child born by the power of the Spirit; and it is the same now. But what does the passage of Scripture say? 'Send away the slave-woman and her son; for the slave's son shall not be co-heir with the son of the free woman.' And so, Brothers, we are not children of a slave, but of her who is free.
It is for freedom that Christ set us free; stand firm therefore, and do not again be held under the yoke of slavery.
And God placed 'all things under Christ's feet,' and gave him to the Church as its supreme Head;
For it is through him that we, the Jews and the Gentiles, united in the one Spirit, are now able to approach the Father.
And in union with him, and through our trust in him, we find courage to approach God with confidence.
And this shall continue, until we all attain to that unity which is given by faith and by a fuller knowledge of the Son of God; until we reach the ideal man--the full standard of the perfection of the Christ.
And receive 'the helmet of Salvation,' and 'the sword of the Spirit'--which is the Message of God--always with prayer and supplication.
May God's blessing be with all who love our Lord Jesus Christ with an undying love.
You will be engaged in the same hard struggle as that which you once saw me waging, and which you hear that I am waging still.
Though the divine nature was his from the beginning, yet he did not look upon equality with God as above all things to be clung to, But impoverished himself by taking the nature of a servant and becoming like men; read more. He appeared among us as a man, and still further humbled himself by submitting even to death--to death on a cross!
I was circumcised when eight days old; I am an Israelite by race, and of the tribe of Benjamin; I am a Hebrew, and the child of Hebrews. As to the Law, I was a Pharisee;
Any righteousness that I have being, not the righteousness that results from Law, but the righteousness which comes through faith in Christ--the righteousness which is derived from God and is founded on faith.
Not that I have already laid hold of it, or that I am already made perfect. But I press on, in the hope of actually laying hold of that for which indeed I was laid hold of by Christ Jesus. For I, Brothers, do not regard myself as having yet laid hold of it. But this one thing I do--forgetting what lies behind, and straining every nerve for that which lies in front, read more. I press on to the goal, to gain the prize of that heavenward Call which God gave me through Christ Jesus.
And you will give thanks to the Father who made you fit to share the lot which awaits Christ's People in the realms of Light.
For Christ is the very incarnation of the invisible God-- First-born and Head of all creation; For in him was created all that is in Heaven and on earth, the visible and the invisible--Angels and Archangels and all the Powers of Heaven. read more. All has been created through him and for him. He was before all things, and all things unite in him; And he is the Head of the Church, which is his Body. The First-born from the dead, he is to the Church the Source of its Life, that he, in all things, may stand first. For it pleased the Father that in him the divine nature in all its fulness should dwell, And through him to reconcile all things to himself (making peace by the shedding of Christ's blood offered upon the cross)-- whether on earth or in Heaven.
I want you to know in how great a struggle I am engaged for you and for Christ's People at Laodicea, and for all who have not yet seen me;
Devote yourselves to prayer. Give your whole mind to it, and also offer thanksgiving;
My fellow-prisoner, Aristarchus, sends you his greeting, and Barnabas's cousin, Mark, sends his. (You have received directions about him. If he comes to you, make him welcome.)
I, Paul, add this greeting in my own handwriting. Remember these chains of mine. God's blessing be with you.
I, Paul, add this greeting in my own handwriting. It is my signature to every letter. This is how I write. May the blessing of our Lord Jesus Christ be with you all.
and has revealed at his own time in his Message, with the proclamation of which I was entrusted by the command of God our Savior.
For he is the radiance of the Glory of God and the very expression of his Being, upholding all creation by the power of his word; and, when he had made an expiation for the sins of men, he 'took his seat at the right hand' of God's Majesty on high,
For to which of the angels did God ever say-- 'Thou art my Son; this day I have become thy Father'? or again-- 'I will be to him a Father, and he shall be to me a Son'?
while God himself added his testimony to it by signs, and marvels, and many different miracles, as well as by imparting the Holy Spirit as he saw fit.
Thou hast placed all things beneath his feet.' This 'placing of everything' under man means that there was nothing which was not placed under him. As yet, however, we do not see everything placed under man. What our eyes do see is Jesus, who was made for a while lower than angels, now, because of his sufferings and death, crowned with glory and honour; so that his tasting the bitterness of death should, in God's loving-kindness, be on behalf of all mankind.
He says-- 'I will tell of thy Name to my Brothers, In the midst of the congregation I will sing thy praise.' And again-- 'As for me, I will put my trust in God.' And yet again-- 'See, here am I and the children whom God gave me.'
and so might deliver all those who, from fear of death, had all their lives been living in slavery.
And consequently it was necessary that he should in all points be made like 'his Brothers,' in order that he might prove a merciful as well as a faithful High Priest in man's relations with God, for the purpose of expiating the sins of his People.
There is, then, a Sabbath-Rest still awaiting God's People.
God's Message is a living and active power, sharper than any two-edged sword, piercing its way till it penetrates soul and spirit--not the joints only but the very marrow--and detecting the inmost thoughts and purposes of the mind.
We have, then, in Jesus, the Son of God, a great High Priest who has passed into the highest Heaven; let us, therefore, hold fast to the Faith which we have professed. Our High Priest is not one unable to sympathize with our weaknesses, but one who has in every way been tempted, exactly as we have been, but without sinning. read more. Therefore, let us draw near boldly to the Throne of Love, to find pity and love for the hour of need.
For whereas, considering the time that has elapsed, you ought to be teaching others, you still need some one to teach you the very alphabet of the Divine Revelation, and need again to be fed with 'milk' instead of with 'solid food.' For every one who still has to take 'milk' knows nothing of the Teaching of Righteousness; he is a mere infant.
Therefore, let us leave behind the elementary teaching about the Christ and press on to perfection, not always laying over again a foundation of repentance for a lifeless formality, of faith in God--
For if those who were once for all brought into the Light, and learned to appreciate the gift from Heaven, and came to share in the Holy Spirit, and learned to appreciate the beauty of the Divine Message, and the new powers of the Coming Age-- read more. if those, I say, fell away, it would be impossible to bring them again to repentance; they would be crucifying the Son of God over again for themselves, and exposing him to open contempt.
but, if it 'bears thorns and thistles,' it is regarded as worthless, it is in danger of being 'cursed,' and its end will be the fire.
but, if it 'bears thorns and thistles,' it is regarded as worthless, it is in danger of being 'cursed,' and its end will be the fire.
For God is not unjust; he will not forget the work that you did, and the love that you showed for his Name, in sending help to your fellow Christians--as you are still doing.
It was this Melchizedek, King of Salem and Priest of the Most High God, who met Abraham returning from the slaughter of the kings, and gave him his blessing; and it was to him that Abraham allotted a tithe of all the spoil. The meaning of his name is 'King of Righteousness, ' and besides that, he was also King of Salem, which means 'King of Peace.' read more. There is no record of his father, or mother, or lineage, nor again of any beginning of his days, or end of his life. In this he resembles the Son of God, and stands before us as a priest whose priesthood is continuous. Consider, then the importance of this Melchizedek, to whom even the Patriarch Abraham himself gave a tithe of the choicest spoils. Those descendants of Levi, who are from time to time appointed to the priesthood, are directed to collect tithes from the people in accordance with the Law--that is from their own Brothers, although they also are descended from Abraham. But Melchizedek, although not of this lineage, received tithes from Abraham, and gave his blessing to the very man who had God's promises. Now no one can dispute that it is the superior who blesses the inferior. In the one case the tithes are received by mortal men; in the other case by one about whom there is the statement that his life still continues. Moreover, in a sense, even Levi, who is the receiver of the tithes, has, through Abraham, paid tithes; for Levi was still in the body of his ancestor when Melchizedek met Abraham.
If he were, however, still upon earth, he would not even be a priest, since there are already priests who offer the gifts as the Law directs. (These priests, it is true, are engaged in a service which is only a copy and shadow of the heavenly realities, as is shown by the directions given to Moses when he was about to construct the Tabernacle. 'Look to it,' are the words, 'that thou make every part in accordance with the pattern shown thee on the mountain.') read more. But Jesus, as we see, has obtained a ministry as far excelling theirs, as the Covenant of which he is the intermediary, based, as it is, on better promises, excels the former Covenant.
By speaking of a 'new' Covenant, God at once renders the former Covenant obsolete; and whatever becomes obsolete and loses its force is virtually annulled.
It is true that even the first Covenant had its regulations for divine worship, and its Sanctuary--though only a material one. For a Tabernacle was constructed, with an outer part which contained the stand for the lamps, and the table, and the consecrated bread. This is called the Sanctuary. read more. The part of the Tabernacle behind the second Curtain is called the Inner Sanctuary. In it is the gold incense-altar, and the Ark containing the Covenant, completely covered with gold. In the Ark is a gold casket containing the manna, Aaron's rod that budded, and the tablets on which the Covenant was written; while above it, and overshadowing the Cover on which atonement was made, are the Cherubim of the Presence. But I must not now dwell on these things in detail. Such, then, was the arrangement of the Tabernacle. Into the outer part priests are constantly going, in the discharge of their sacred duties;
Such, then, was the arrangement of the Tabernacle. Into the outer part priests are constantly going, in the discharge of their sacred duties; but into the inner only the High Priest goes, and that but once a year, and never without taking the blood of a victim, which he offers on his own behalf, and on behalf of the errors of the People.
For, if the blood of goats and bulls, and the sprinkling of the ashes of a heifer, purify those who have been defiled (as far as ceremonial purification goes), how much more will the blood of the Christ, who, through his eternal Spirit, offered himself up to God, as a victim without blemish, purify our consciences from a lifeless formality, and fit us for the service of the Living God! read more. And that is why he is the intermediary of a new Covenant; in order that, as a death has taken place to effect a deliverance from the offenses committed under the first Covenant, those who have received the Call may obtain the eternal inheritance promised to them. Whenever such a Covenant as a will is in question, the death of the testator must of necessity be alleged. For such a Covenant takes effect only upon death, it does not come into force as long as the testator is alive. This explains why even the first Covenant was not ratified without the shedding of blood. For, when every command had been announced to all the people by Moses in accordance with the Law, he took the blood of the calves and of the goats, with water, scarlet wool, and a bunch of hyssop, and sprinkled even the Book of the Law, as well as all the people, saying, as he did so-- "This is the blood that renders valid the Covenant which God has commanded to be made with you." And in the same way he also sprinkled with the blood the Tabernacle and all the things that were used in public worship. Indeed, under the Law, almost everything is purified with blood; and, unless blood is shed, no forgiveness is to be obtained. While, then, it was necessary for the copies of the heavenly realities to be purified by such means as these, the heavenly realities themselves required better sacrifices. For it was not into a Sanctuary made by human hands, which merely foreshadowed the true one, that Christ entered, but into Heaven itself, that he might now appear in the presence of God on our behalf. Nor yet was it to offer himself may times, as year after year the High Priest entered the Sanctuary with an offering of blood--but not his own blood; for then Christ would have had to undergo death many times since the creation of the world. But now, once and for all, at the close of the age, he has appeared, in order to abolish sin by the sacrifice of himself. And, as it is ordained for men to die but once (death being followed by judgment), so it is with the Christ. He was offered up once and for all, to 'bear away the sins of many'; and the second time he will appear--but without any burden of sin--to those who are waiting for him, to bring Salvation.
The Law, though able to foreshadow the Better System which was coming, never had its actual substance. Its priests, with those sacrifices which they offer continuously year after year, can never make those who come to worship perfect. Otherwise, would not the offering of these sacrifices have been abandoned, as the worshipers, having been once purified, would have had their consciences clear from sins? read more. But, on the contrary, these sacrifices recall their sins to mind year after year. For the blood of bulls and goats is powerless to remove sins. That is why, when he was coming into the world, the Christ declared-- 'Sacrifice and offering thou dost not desire, but thou dost provide for me a body; Thou dost take no pleasure in burnt offerings and sacrifices for sin. So I said, "See, I have come' (as is written of me in the pages of the Book), "To do thy will, O God."' First come the words-- 'Thou dost not desire, nor dost thou take pleasure in, sacrifices, offerings, burnt offerings, and sacrifices for sin' (offerings regularly made under the Law), and then there is added-- 'See, I have come to do thy will.' The former sacrifices are set aside to be replaced by the latter. And it is in the fulfillment of the will of God that we have been purified by the sacrifice, once and for all, of the body of Jesus Christ. Every other priest stands day after day at his ministrations, and offers the same sacrifices over and over again--sacrifices that can never take sins away. But, this priest, after he had offered one sacrifice for sins, which should serve for all time, 'took his seat at the right hand of God,' and has since then been waiting 'for his enemies to be put as a stool for his feet.'
and has since then been waiting 'for his enemies to be put as a stool for his feet.' By a single offering he has made perfect for all time those who are being purified. read more. We have also the testimony of the Holy Spirit. For, after saying-- '"This is the Covenant that I will make with them after those days," says the Lord; "I will impress my laws on their hearts, and will inscribe them on their minds,"' then we have-- 'And their sins and their iniquities I will no longer remember.' And, when these are forgiven, there is no further need of an offering for sin. Therefore, Brothers, since we may enter the Sanctuary with confidence, in virtue of the blood of Jesus,
Therefore, Brothers, since we may enter the Sanctuary with confidence, in virtue of the blood of Jesus,
let us draw near to God in all sincerity of heart and in perfect faith, with our hearts purified by the sprinkled blood from all consciousness of wrong, and with our bodies washed with pure water. Let us maintain the confession of our hope unshaken, for he who has given us his promise will not fail us.
And let us not, as some do, cease to meet together; but, on the contrary, let us encourage one another, and all the more, now that you see the Day drawing near.
We know who it was that said-- 'It is for me to avenge, I will requite'; and again-- 'The Lord will judge his people.'
Call to mind those early days in which, after you had received the Light, you patiently underwent a long and painful conflict.
For you not only sympathized with those who were in prison, but you even took the confiscation of your possessions joyfully, knowing, as you did, that you had in yourselves a greater possession and a lasting one.
For you not only sympathized with those who were in prison, but you even took the confiscation of your possessions joyfully, knowing, as you did, that you had in yourselves a greater possession and a lasting one.
'For there is indeed but a very little while ere He who is coming will have come, without delay; And through faith the Righteous man shall find his Life, But, if a man draws back, my heart can find no pleasure in him.'
It was faith that enabled Noah, after he had received the divine warning about what could not then be foreseen, to build, in reverent obedience, an ark in which to save his family. By his faith he condemned the world, and became possessed of that righteousness which follows upon faith.
Seeing, therefore, that there is on every side of us such a throng of witnesses, let us also lay aside everything that hinders us, and the sin that clings about us, and run with patient endurance the race that lies before us, our eyes fixed upon Jesus, the Leader and perfect Example of our faith, who, for the joy that lay before him, endured the cross, heedless of its shame, and now 'has taken his seat at the right hand' of the throne of God.
It is not to tangible 'flaming fire' that you have drawn near, nor to 'gloom, and darkness, and storm, and the blast of a trumpet, and an audible voice.' Those who heard that voice entreated that they might hear no more, read more. for they could not bear to think of the command-- 'If even an animal touches the mountain, it is to be stoned to death;' and so fearful was the sight that Moses said-- 'I tremble with fear.' No, but it is to Mount Zion that you have drawn near, the City of the Living God, the heavenly Jerusalem, to countless hosts of angels, to the festal gathering and assemblage of God's Eldest Sons whose names are enrolled in Heaven, to God the Judge of all men, to the spirits of the righteous who have attained perfection,
And those words 'still once more' indicate the passing away of all that is shaken--that is, of all created things--in order that only what is unshaken may remain.
Remember the prisoners, as if you were their fellow-prisoners, and the oppressed, not forgetting that you also are still in the body.
Do not let your conduct be ruled by the love of money. Be content with what you have, for God himself has said-- 'I will never forsake you, nor will I ever abandon you.'
Do not let your conduct be ruled by the love of money. Be content with what you have, for God himself has said-- 'I will never forsake you, nor will I ever abandon you.'
Do not forget your Leaders, the men who told you God's Message. Recall the close of their lives, and imitate their faith.
Do not forget your Leaders, the men who told you God's Message. Recall the close of their lives, and imitate their faith.
We are not without an altar; but it is one at which those who still worship in the Tabernacle have no right to eat.
And so Jesus, also, to purify the People by his own blood, suffered outside the gate. Therefore let us go out to him 'outside the camp,' bearing the same reproaches as he; read more. for here we have no permanent city, but are looking for the City that is to be.
Obey your Leaders, and submit to their control, for they are watching over your souls, as men who will have to render an account, so that they may do it with joy, and not in sorrow. That would not be to your advantage.
And I the more earnestly ask for your prayers, that I may be restored to you the sooner. May God, the source of all peace, who brought back from the dead him who, 'by virtue of the blood that rendered valid the unchangeable Covenant, is the Great Shepherd of God's Sheep,' Jesus, our Lord--
I beg you, Brothers, to bear with these words of advice. For I have written only very briefly to you. You will be glad to hear that our Brother, Timothy, has been set free. If he comes here soon, we will visit you together. read more. Give our greeting to all your Leaders, and to all Christ's People. Our friends from Italy send their greetings to you.
Give our greeting to all your Leaders, and to all Christ's People. Our friends from Italy send their greetings to you.
Regard our Lord's forbearance as your one hope of Salvation. This is what our dear Brother Paul wrote to you, with the wisdom that God gave him. It is the same in all his letters, when he speaks in them about these subjects. There are some things in them difficult to understand, which untaught and weak people distort, just as they do all other writings, to their own Ruin.