Reference: Hebrews, The Epistle To The
Fausets
Canonicity. - Clement of Rome (1st century A.D.) refers to it oftener than any other canonical New Testament book, adopting its words as on a level with the rest of the New Testament. As the writer of this epistle claims authority Clement virtually sanctions it, and this in the apostolic age. Westcott (Canon, 22) observes, it seems transfused into Clement's mind. Justin Martyr quotes its authority for applying the titles "apostle" and "angel" to the Son of God. Clement of Alexandria refers it to Paul, on the authority of Pantaenus of Alexandria (in the middle of the second century) saying that as Jesus is called the "apostle" to the Hebrew, Paul does not in it call himself so, being apostle to the Gentiles; also that Paul prudently omitted his name at the beginning, because the Hebrew were prejudiced against him; that it was originally written in Hebrew for the Hebrew, and that Luke translated it into Greek for the Greeks, whence the style resembles that of Acts.
He however quotes the Greek epistle as Paul's, so also Origen; but in his Homilies he regards the style as more Grecian than Paul's but the thoughts as his. "The ancients who handed down the tradition of its Pauline authorship must have had good reason for doing so, though God alone knows the certainty who was the actual writer," i.e. probably the transcriber or else interpreter of Paul's thoughts. The Peshito old Syriac version has it. Tertullian in the beginning of the third century, in the African church, ascribes it to Barnabas. Irenaeus in Eusebius quotes it. About the same time Caius the presbyter of Rome mentions only 13 epistles of Paul, whereas if epistle to Hebrew were included there would be 14.
The Canon fragment of Muratori omits it, in the beginning of the third century. (See CANON.) The Latin church did not recognize it as Paul's for a long time subsequently. So Victorinus, Novatian of Rome, and Cyprian of Carthage. But in the fourth century Hilary of Poitiers (A.D. 368), Lucifer of Cagliari (A.D. 371), Ambrose of Milan (A.D. 397), and other Latins quote it as Paul's; the fifth council of Carthage (A.D. 419) formally recognizes it among his 14 epistles.
Style. - The partial resemblance of Luke's style to it is probably due to his having been companion of Paul: "each imitated his teacher; Luke imitated Paul flowing along with more than river fullness; Mark imitated Peter who studied brevity" (Chrysostom). But more familiarity with Jewish feeling, and with the peculiarities of their schools, appears in this epistle than in Luke's writings. The Alexandrian phraseology does not prove Apollos' authorship (Alford's theory). The Alexandrian church would not have so undoubtingly asserted Paul's authorship if Apollos their own countryman had really been the author. Paul, from his education in Hebrew at Jerusalem, and in Hellenistic at Tarsus, was familiar with Philo's modes of thought. At Jerusalem there was an Alexandrian synagogue (Ac 6:9).
Paul knew well how to adapt himself to his readers; to the Greek Corinthians who idolized rhetoric his style is unadorned, that their attention might be fixed on the gospel alone; to the Hebrew who were in no such danger he writes to win them (1Co 9:20) in a style attractive to those imbued with Philo's Alexandrian conceptions and accustomed to the combination of Alexandrian Greek philosophy and ornament with Judaism. All the Old Testament quotations except two (Heb 10:30; 13:5) are from the Septuagint, which was framed at Alexandria. The interweaving of the Septuagint peculiarities into the argument proves that the Greek epistle is an original, not a translation. The Hebrew Old Testament would have been quoted, had the original epistle been Hebrew
Pauline authorship. - This is further favored by internal evidence. The superiority of Christianity to Judaism in that the reality exceeds the type is a favorite topic of Paul. Compare this epistle with 2Co 3:6-18; Ga 3:23-25; 4:1-9,21-31. Herein allegorical interpretation, which the Alexandrians strained unduly, is legitimately under divine guidance employed. The divine Son is represented as the image of God; compare Heb 1:3, etc., with Paul's undoubted epistles, Php 2:6; Col 1:15-20; His lowering Himself for man's sake (Heb 2:9) with 2Co 8:9; Php 2:7-8; His final exaltation (Heb 2:8; 10:13; 12:2) with 1Co 15:25-27; His "mediator" (unique to Paul) office (Heb 8:6) with Ga 3:19-20; His sacrifice for sin prefigured by the Jewish sacrifices (Hebrews 7-10) with Ro 3:22-26; 1Co 5:7. "God of peace" is a phrase unique to Paul (Heb 13:20 with Ro 15:33; 1Th 5:23).
So "distributed gifts of the Holy Spirit" (Heb 2:4) with (Greek) "divisions of gifts ... the same Spirit" (1Co 12:4); "righteousness by faith" (Heb 10:38; 11:7) with the same quotation (Hab 2:4); Ro 1:17; 4:22; 5:1; Ga 3:11; Php 3:9. "The word of God ... the sword of the Spirit" (Heb 4:12) with Eph 6:17. Inexperienced Christians are "children needing milk," i.e. elementary teaching; riper Christians, as full grown men, require strong meat (Heb 5:12-13; 6:1 with 1Co 3:1-2; 14:20; Ga 4:9; Eph 4:13). Believers have "boldness of access to God by Christ" (Heb 10:19 with Ro 5:2; Eph 2:18; 3:12). Afflictions are a fight (Heb 10:32 with Php 1:30; Col 2:1).
The Christian life is a race (Heb 12:1 with 1Co 9:24; Php 3:12-14). The Jewish ritual is a service (Heb 9:1-6 with Ro 9:4); a "bondage," as not freeing us from consciousness of sin and fear of death (Heb 2:15 with Ga 5:1). Paul's characteristic "going off at a word" into a long parenthesis, playing upon like sounding words, and repeating favorite words, quotations from the Old Testament linked by "and again" (Heb 1:5; 2:12-13, with Ro 15:9-12; 2:8 with 1Co 15:27; Eph 1:22; 6:24 with Ro 12:19).
Reception in the East before the West. - No Greek father ascribes the epistle to any but Paul, for it was to the Hebrew of Alexandria and Palestine it was mainly addressed; but in the western and Latin churches of N. Africa and Rome, which it did not reach for some time, it was long doubted owing to its anonymous form, not opening as other epistles though closing like them; its Jewish argument; and its less distinctively Pauline style. Insufficient evidence for it, not positive evidence against it, led these for the first three centuries not to accept it. The fall of Jerusalem previous to the full growth of Christianity in N. Africa curtailed: contact between its churches and those Jews to whom this epistle is undressed. The epistle was, owing to distance, little known to the Latin churches. Muratori's Canon does not notice it.
When in the fourth century at last they found it was received as Pauline and canonical (the Alexandrians only doubted its authorship, not its authority) on good grounds in the Greek churches, they universally accepted it. The churches of the East and Jerusalem their center, the quarter to which the epistle was first sent, received it as Paul's, according to Cyril, bishop of Jerusalem (A.D. 349). Jerome, though bringing from Rome the Latin prejudice against this epistle, aggravated by its apparent sanction of the Novatian heresy (Heb 6:4-6), was constrained by the almost unanimous testimony of the Greek churches from the first to receive it as Paul's; after him Rome corrected its past error of rejecting it. Augustine too held its canonicity. What gives especial weight to the testimony for it of the Alexandrian church is, that church was founded by Mark, who was with Paul at Rome in his first confinement, when probably this epistle was written (Col 4:10), and possibly bore it to Jerusalem where his mother resided, visiting Colosse on the way, and from Jerusalem to Alexandria.
Peter also (2Pe 3:15-16), the apostle of the circumcision, in addressing the Hebrew Christians of the dispersion in the East, says, "as our beloved brother Paul ... hath written unto you," i.e. to the Hebrew. By adding "as also in all his epistles" he distinguishes the epistle to the Hebrew from the rest; and by classing it with the "other Scriptures" he asserts at once its Pauline authorship and divine inspiration. A generous testimony of Christian love to one who formerly rebuked him (Ga 2:7-14).
The apostle of the circumcisio
See Verses Found in Dictionary
Behold, his soul is puffed up. It is not upright in him, but the righteous will live by his faith.
They sold their possessions and goods, and distributed them to all, according as anyone had need.
For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the proceeds of the things that were sold,
But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen.
As any of the disciples had plenty, each determined to send relief to the brothers who lived in Judea;
Paul, looking steadfastly at the council, said, "Brothers, I have lived before God in all good conscience until this day."
Herein I also practice always having a conscience void of offense toward God and men.
For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith."
but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation,
even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, for all have sinned, and fall short of the glory of God; read more. being justified freely by his grace through the redemption that is in Christ Jesus; whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.
Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God.
who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises;
If the first fruit is holy, so is the lump. If the root is holy, so are the branches. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; read more. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. You will say then, "Branches were broken off, that I might be grafted in." True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; for if God didn't spare the natural branches, neither will he spare you. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree?
Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good.
Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord."
But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, and sing to your name." Again he says, "Rejoice, you Gentiles, with his people." read more. Again, "Praise the Lord, all you Gentiles! Let all the peoples praise him." Again, Isaiah says, "There will be the root of Jesse, he who arises to rule over the Gentiles; in him the Gentiles will hope."
For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem.
Now the God of peace be with you all. Amen.
Brothers, I couldn't speak to you as to spiritual, but as to fleshly, as to babies in Christ. I fed you with milk, not with meat; for you weren't yet ready. Indeed, not even now are you ready,
To the Jews I became as a Jew, that I might gain Jews; to those who are under the law, as under the law, that I might gain those who are under the law;
Don't you know that those who run in a race all run, but one receives the prize? Run like that, that you may win.
Now there are various kinds of gifts, but the same Spirit.
Brothers, don't be children in thoughts, yet in malice be babies, but in thoughts be mature.
For he must reign until he has put all his enemies under his feet. The last enemy that will be abolished is death. read more. For, "He put all things in subjection under his feet." But when he says, "All things are put in subjection," it is evident that he is excepted who subjected all things to him.
For, "He put all things in subjection under his feet." But when he says, "All things are put in subjection," it is evident that he is excepted who subjected all things to him.
This greeting is by me, Paul, with my own hand. If any man doesn't love the Lord Jesus Christ, let him be accursed. Come, Lord! read more. The grace of the Lord Jesus Christ be with you.
who also made us sufficient as servants of a new covenant; not of the letter, but of the Spirit. For the letter kills, but the Spirit gives life. But if the service of death, written engraved on stones, came with glory, so that the children of Israel could not look steadfastly on the face of Moses for the glory of his face; which was passing away: read more. won't service of the Spirit be with much more glory? For if the service of condemnation has glory, the service of righteousness exceeds much more in glory. For most certainly that which has been made glorious has not been made glorious in this respect, by reason of the glory that surpasses. For if that which passes away was with glory, much more that which remains is in glory. Having therefore such a hope, we use great boldness of speech, and not as Moses, who put a veil on his face, that the children of Israel wouldn't look steadfastly on the end of that which was passing away. But their minds were hardened, for until this very day at the reading of the old covenant the same veil remains, because in Christ it passes away. But to this day, when Moses is read, a veil lies on their heart. But whenever one turns to the Lord, the veil is taken away. Now the Lord is the Spirit and where the Spirit of the Lord is, there is liberty. But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord, the Spirit.
For you know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that you through his poverty might become rich.
but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcision, even as Peter with the Good News for the circumcision (for he who appointed Peter to the apostleship of the circumcision appointed me also to the Gentiles); read more. and when they perceived the grace that was given to me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision. They only asked us to remember the poor -- which very thing I was also zealous to do. But when Peter came to Antioch, I resisted him to his face, because he stood condemned. For before some people came from James, he ate with the Gentiles. But when they came, he drew back and separated himself, fearing those who were of the circumcision. And the rest of the Jews joined him in his hypocrisy; so that even Barnabas was carried away with their hypocrisy. But when I saw that they didn't walk uprightly according to the truth of the Good News, I said to Peter before them all, "If you, being a Jew, live as the Gentiles do, and not as the Jews do, why do you compel the Gentiles to live as the Jews do?
Now that no man is justified by the law before God is evident, for, "The righteous will live by faith."
What then is the law? It was added because of transgressions, until the seed should come to whom the promise has been made. It was ordained through angels by the hand of a mediator. Now a mediator is not between one, but God is one.
But before faith came, we were kept in custody under the law, confined for the faith which should afterwards be revealed. So that the law has become our tutor to bring us to Christ, that we might be justified by faith. read more. But now that faith has come, we are no longer under a tutor.
But I say that so long as the heir is a child, he is no different from a bondservant, though he is lord of all; but is under guardians and stewards until the day appointed by the father. read more. So we also, when we were children, were held in bondage under the elemental principles of the world. But when the fullness of the time came, God sent out his Son, born to a woman, born under the law, that he might redeem those who were under the law, that we might receive the adoption of children. And because you are children, God sent out the Spirit of his Son into your hearts, crying, "Abba, Father!" So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ. However at that time, not knowing God, you were in bondage to those who by nature are not gods. But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again?
But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again?
Tell me, you that desire to be under the law, don't you listen to the law? For it is written that Abraham had two sons, one by the handmaid, and one by the free woman. read more. However, the son by the handmaid was born according to the flesh, but the son by the free woman was born through promise. These things contain an allegory, for these are two covenants. One is from Mount Sinai, bearing children to bondage, which is Hagar. For this Hagar is Mount Sinai in Arabia, and answers to the Jerusalem that exists now, for she is in bondage with her children. But the Jerusalem that is above is free, which is the mother of us all. For it is written, "Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband." Now we, brothers, as Isaac was, are children of promise. But as then, he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. However what does the Scripture say? "Throw out the handmaid and her son, for the son of the handmaid will not inherit with the son of the free woman." So then, brothers, we are not children of a handmaid, but of the free woman.
Stand firm therefore in the liberty by which Christ has made us free, and don't be entangled again with a yoke of bondage.
He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
For through him we both have our access in one Spirit to the Father.
in whom we have boldness and access in confidence through our faith in him.
until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown 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;
Grace be with all those who love our Lord Jesus Christ with incorruptible love. Amen.
having the same conflict which you saw in me, and now hear is in me.
who, existing in the form of God, didn't consider equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men. read more. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross.
circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee;
and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith;
Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before, read more. I press on toward the goal for the prize of the high calling of God in Christ Jesus.
giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light;
who is the image of the invisible God, the firstborn of all creation. For by him all things were created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. read more. He is before all things, and in him all things are held together. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For all the fullness was pleased to dwell in him; and through him to reconcile all things to himself, by him, whether things on the earth, or things in the heavens, having made peace through the blood of his cross.
For I desire to have you know how greatly I struggle for you, and for those at Laodicea, and for as many as have not seen my face in the flesh;
Continue steadfastly in prayer, watching therein with thanksgiving;
Aristarchus, my fellow prisoner, greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him"),
The salutation of me, Paul, with my own hand: remember my bonds. Grace be with you. Amen.
The greeting of me, Paul, with my own hand, which is the sign in every letter: this is how I write. The grace of our Lord Jesus Christ be with you all. Amen.
but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior;
His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
For to which of the angels did he say at any time, "You are my Son. Today have I become your father?" and again, "I will be to him a Father, and he will be to me a Son?"
God also testifying with them, both by signs and wonders, by various works of power, and by gifts of the Holy Spirit, according to his own will?
You have put all things in subjection under his feet." For in that he subjected all things to him, he left nothing that is not subject to him. But now we don't see all things subjected to him, yet. But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone.
saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise." Again, "I will put my trust in him." Again, "Behold, here I am with the children whom God has given me."
and might deliver all of them who through fear of death were all their lifetime subject to bondage.
Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people.
There remains therefore a Sabbath rest for the people of God.
For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart.
Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. read more. Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need.
For although by this time you should be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby.
Therefore leaving the teaching of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God,
For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit, and tasted the good word of God, and the powers of the age to come, read more. and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame.
but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned.
but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned.
For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them.
For this Melchizedek, king of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings and blessed him, to whom also Abraham divided a tenth part of all (being first, by interpretation, king of righteousness, and then also king of Salem, which is king of peace; read more. without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually. Now consider how great this man was, to whom even Abraham, the patriarch, gave a tenth out of the best spoils. They indeed of the sons of Levi who receive the priest's office have a commandment to take tithes of the people according to the law, that is, of their brothers, though these have come out of the body of Abraham, but he whose genealogy is not counted from them has accepted tithes from Abraham, and has blessed him who has the promises. But without any dispute the lesser is blessed by the greater. Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives. We can say that through Abraham even Levi, who receives tithes, has paid tithes, for he was yet in the body of his father when Melchizedek met him.
For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain." read more. But now he has obtained a more excellent ministry, by so much as he is also the mediator of a better covenant, which on better promises has been given as law.
In that he says, "A new covenant," he has made the first old. But that which is becoming old and grows aged is near to vanishing away.
Now indeed even the first covenant had ordinances of divine service, and an earthly sanctuary. For a tabernacle was prepared. In the first part were the lampstand, the table, and the show bread; which is called the Holy Place. read more. After the second veil was the tabernacle which is called the Holy of Holies, having a golden altar of incense, and the ark of the covenant overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron's rod that budded, and the tablets of the covenant; and above it cherubim of glory overshadowing the mercy seat, of which things we can't speak now in detail. Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services,
Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services, but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people.
For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? read more. For this reason he is the mediator of a new covenant, since a death has occurred for the redemption of the transgressions that were under the first covenant, that those who have been called may receive the promise of the eternal inheritance. For where a last will and testament is, there must of necessity be the death of him who made it. For a will is in force where there has been death, for it is never in force while he who made it lives. Therefore even the first covenant has not been dedicated without blood. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, "This is the blood of the covenant which God has commanded you." Moreover he sprinkled the tabernacle and all the vessels of the ministry in the same way with the blood. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own, or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. Inasmuch as it is appointed for men to die once, and after this, judgment, so Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation.
For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. Or else wouldn't they have ceased to be offered, because the worshippers, having been once cleansed, would have had no more consciousness of sins? read more. But in those sacrifices there is a yearly reminder of sins. For it is impossible that the blood of bulls and goats should take away sins. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, but you prepared a body for me; You had no pleasure in whole burnt offerings and sacrifices for sin. Then I said, 'Behold, I have come (in the scroll of the book it is written of me) to do your will, O God.'" Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law), then he has said, "Behold, I have come to do your 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. Every priest indeed stands day by day serving and often offering the same sacrifices, which can never take away sins, but he, when he had offered one sacrifice for sins forever, sat down on the right hand of God; from that time waiting until his enemies are made the footstool of his feet.
from that time waiting until his enemies are made the footstool of his feet. For by one offering he has perfected forever those who are being sanctified. read more. The Holy Spirit also testifies to us, for after saying, "This is the covenant that I will make with them: 'After those days,' says the Lord, 'I will put my laws on their heart, I will also write them on their mind;'" then he says, "I will remember their sins and their iniquities no more." Now where remission of these is, there is no more offering for sin. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus,
Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus,
let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water, let us hold fast the confession of our hope without wavering; for he who promised is faithful.
not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching.
For we know him who said, "Vengeance belongs to me," says the Lord, "I will repay." Again, "The Lord will judge his people."
But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings;
For you both had compassion on me in my chains, and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens.
For you both had compassion on me in my chains, and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens.
"In a very little while, he who comes will come, and will not wait. But the righteous will live by faith. If he shrinks back, my soul has no pleasure in him."
By faith, Noah, being warned about things not yet seen, moved with godly fear, prepared a ship for the saving of his house, through which he condemned the world, and became heir of the righteousness which is according to faith.
Therefore let us also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let us run with patience the race that is set before us, looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising its shame, and has sat down at the right hand of the throne of God.
For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, storm, the sound of a trumpet, and the voice of words; which those who heard it begged that not one more word should be spoken to them, read more. for they could not stand that which was commanded, "If even an animal touches the mountain, it shall be stoned;" and so fearful was the appearance, that Moses said, "I am terrified and trembling." But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable multitudes of angels, to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect,
This phrase, "Yet once more," signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain.
Remember those who are in bonds, as bound with them; and those who are ill-treated, since you are also in the body.
Be free from the love of money, content with such things as you have, for he has said, "I will in no way leave you, neither will I in any way forsake you."
Be free from the love of money, content with such things as you have, for he has said, "I will in no way leave you, neither will I in any way forsake you."
Remember your leaders, men who spoke to you the word of God, and considering the results of their conduct, imitate their faith.
Remember your leaders, men who spoke to you the word of God, and considering the results of their conduct, imitate their faith.
We have an altar from which those who serve the holy tabernacle have no right to eat.
Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. Let us therefore go out to him outside of the camp, bearing his reproach. read more. For we don't have here an enduring city, but we seek that which is to come.
Obey your leaders and submit to them, for they watch on behalf of your souls, as those who will give account, that they may do this with joy, and not with groaning, for that would be unprofitable for you.
I strongly urge you to do this, that I may be restored to you sooner. Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covenant, our Lord Jesus,
But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. read more. Greet all of your leaders and all the saints. The Italians greet you.
Regard the patience of our Lord as salvation; even as our beloved brother Paul also, according to the wisdom given to him, wrote to you; as also in all of his letters, speaking in them of these things. In those, there are some things that are hard to understand, which the ignorant and unsettled twist, as they also do to the other Scriptures, to their own destruction.