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 sold their possessions and goods, and parted them to all, as any one had need.
For neither was there any one among them that lacked: for whosoever were possessors of houses or lands sold them, and brought the prices of the things that were sold,
But there arose certain of the synagogue, which is called that of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and Asia, disputing with Stephen.
Then the disciples determined to send relief, every one according to his ability, to the brethren who dwelt in Judea: Which also they did,
And Paul earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God till this day.
And for this cause do I exercise myself to have always a conscience void of offence toward God and toward man.
For the righteousness of God is revealed therein from faith to faith; as it is written, The just shall live by faith.
But to them that are contentious, and do not obey the truth, but obey unrighteousness, shall be indignation and wrath,
Even the righteousness of God, by the faith of Jesus Christ, to all and upon all that believe; for there is no difference: For all have sinned, and are fallen short of the glory of God, read more. And are justified freely by his grace, through the redemption which is in Christ Jesus: Whom God hath set forth as a propitiation, through faith in his blood, for a demonstration of his righteousness by the remission of past sins, through the forbearance of God: For a demonstration, I say, of his righteousness in this present time, that he might be just, and yet the justifier of him that believeth in Jesus.
And therefore it was imputed to him for righteousness.
Therefore being justified by faith, we have peace with God, through our Lord Jesus Christ: By whom also we have been introduced through faith into this grace wherein we stand, and rejoice in hope of the glory of God.
Who are Israelites, whose is the adoption, and the glory, and the covenants, and the giving of the law, and the worship of God, and the promises:
For if the first-fruits be holy, so is the lump: and if the root be holy, so are the branches. And if some of the branches were broken off, and thou being a wild olive wert grafted in among them, and with them partakest of the root and fatness of the good olive, read more. Boast not against the branches, but if thou boast, thou bearest not the root, but the root thee. Wilt thou say then, The branches were broken off, that I might be grafted in? Well; they were broken off for unbelief, and thou standest by faith. Be not high-minded, but fear. For if God spared not the natural branches, take heed left he also spare not thee. Behold therefore the goodness and severity of God! Toward them that fell severity; but toward thee goodness, if thou continue in his goodness: else shalt thou also be cut off. And they also, if they do not continue in unbelief, shall be grafted in; for God is able to graft them in again. For if thou wert cut off from the naturally wild olive-tree, and grafted contrary to nature into a good olive-tree; how much more shall these, who are natural branches, be grafted into their own olive-tree?
Let love be without dissimulation. Abhor that which is evil, cleave to that which is good.
Dearly beloved, revenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the desires thereof.
And that the Gentiles might glorify God for his mercy, as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. read more. And again, Praise the Lord, all ye Gentiles, and laud him, all ye people. And again Isaiah faith, There shall be a root of Jesse, and one arising to rule over the Gentiles: in him shall the Gentiles hope.
pleased them of Macedonia and Achaia to make a collection for the poor of the saints that are in Jerusalem.
Now the God of peace be with you all. Amen!
And I, brethren, could not speak to you as unto spiritual, but as unto carnal, as unto babes in Christ. I fed you with milk, not with meat; for ye were not yet able to bear it: nor are ye now able.
To the Jews I became as a Jew, that I might gain the Jews: to them that are under the law, as under the law, that I might gain them that are under the law:
Know ye not, that they who run in the race, all run, but one receiveth the prize? so run that ye may obtain.
Now there are diversities of gifts, but the same Spirit.
Brethren, be not children in understanding: in wickedness be ye as infants, but in understanding be ye grown men.
For he must reign, till he hath put all enemies under his feet. The last enemy that is destroyed is death. For he hath put all things under his feet. read more. But when he saith, All things are put under him, it is manifest that he who did put all things under him is excepted.
But when he saith, All things are put under him, it is manifest that he who did put all things under him is excepted.
The Salutation of me Paul with my own hand. If any man love not the Lord Jesus Christ, let him be anathema: Maran-atha. The grace of our Lord Jesus Christ be with you. read more. My love be with you all in
Who also hath made us able ministers of the new covenant, not of the letter, but of the Spirit; for the letter killeth, but the Spirit giveth life. And if the ministration of death engraven in letters on stones was glorious, so that the children of Israel could not look stedfastly on the face of Moses, because of the glory of his face, which was to be abolished: Shall not rather the ministration of the Spirit be glorious? read more. For if the ministration of condemnation was glory, much more doth the ministration of righteousness exceed in glory. For even that which was made glorious, had no glory in this respect, because of the glory that excelleth. For if that which is abolished was glorious, much more that which remaineth is glorious. Having therefore this hope, we use great plainness of speech. And not as Moses, who put a veil upon his face, so that the children of Israel could not look stedfastly to the end of that which is abolished. But their understandings were blinded: and until this day the same veil remaineth unremoved on the reading of the old testament, which is taken away in Christ. But the veil lieth on their heart when Moses is read until this day. Nevertheless when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. And we all with unveiled face, beholding as in a glass the glory of the Lord, are transformed into the same image, from glory to glory, as by the Spirit of the Lord.
For ye know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, that ye through his poverty might be rich.
But on the contrary, when they saw that I was intrusted with the gospel of the uncircumcision, as Peter with that of the circumcision: (For he that wrought effectually in Peter to the apostleship of the circumcision, wrought likewise effectually in me toward the Gentiles: read more. ) And when James, and Cephas, and John, who undoubtedly were pillars, knew the grace that was given to me, they gave the right-hands of fellowships to me and Barnabas, that we should go to the Gentiles, and they to the circumcision: Only they desired that we would be mindful of the poor, the same which I also was forward to do. But when Peter came to Antioch, I withstood him to the face, because he was to be condemned. For before certain men came from James, he ate with the Gentiles; but when they were come, he withdrew and separated himself, fearing those of the circumcision. And the other Jews also dissembled with him, so that even Barnabas was carried away with their dissimulation. But when I saw, that they walked not uprightly, according to the truth of the gospel, I said to Cephas before them all, If thou being a Jew, livest after the manner of the Gentiles, and not as do the Jews, why compellest thou the Gentiles to judaize?
But that none is justified by the law in the sight of God, is evident; for the just shall live by faith.
Wherefore then was the law? It was added because of transgressions, till the seed should come to whom the promise was made: and it was ordained by angels, in the hand of a mediator. Now the mediator is not a mediator of one; but God is one.
But before faith came, we were kept under the law, shut up together unto the faith which was to be revealed. Wherefore the law was our school-master unto Christ, that we might be justified by faith. read more. But faith being come, we are no longer under a school-master.
Now I say the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; But is under tutors and stewards, till the time appointed by the father. read more. So we also, when we were children, were in bondage under the elements of the world. But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem those under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. Indeed then, when ye knew not God, ye served them that by nature are not gods. But now having known God, or rather being known of God, how turn ye back to the weak and beggarly elements, to which ye desire to be in bondage again?
But now having known God, or rather being known of God, how turn ye back to the weak and beggarly elements, to which ye desire to be in bondage again?
Tell me, ye that would be under the law, do ye not hear the law? For it is written, Abraham had two sons, one by the bond-woman, another by the free-woman. read more. And he of the bond-woman was born after the flesh, but he of the free-woman by promise. Which things are an allegory; for these are the two covenants; one from mount Sinai, bearing children to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem that now is, and is in bondage with her children. But Jerusalem that is above is free, which is the mother of us all. (For it is written, Rejoice thou barren, that bearest not; break forth and cry, thou that travailest not; for the desolate hath many more children than she that hath an husband. Now we, brethren, like Isaac, are children of promise. But as then, he that was born after the flesh persecuted him that was born after the Spirit, so it is now also. But what saith the scripture? Cast out the bond-woman and her son; for the son of the bond-woman shall not be heir with the son of the free-woman. So then, brethren, we are not children of the bond-woman, but of the free.
Stand fast therefore in the liberty wherewith Christ hath made you free, and be not intangled again with the yoke of bondage.
And he hath put all things under his feet, and hath given him to be head over all things to the church,
For through him we both have access by one Spirit to the Father.
By whom we have boldness and access with confidence through faith in him.
Till we all come to the unity of the faith and knowledge of the Son of God, to a perfect man, to the measure of the stature of the fulness of Christ:
And take the helmet of salvation, and the sword of the Spirit,
Grace be with all that love our Lord Jesus Christ in sincerity. Amen.
Having the same conflict, which ye saw in me, and now hear to be in me.
Who being in the form of God, thought it not robbery to be equal with God; Yet emptied himself, taking the form of a servant, being made in the likeness of men. read more. And being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.
of the stock of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews, touching the law, a Pharisee; Touching zeal,
that I may gain Christ, And be found in him, not having my own righteousness, 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 attained, or am already perfected: but I pursue, if I may apprehend that, for which I was also apprehended by Christ Jesus. Brethren, I do not account myself to have apprehended. read more. But one thing I do, forgetting the things that are behind, and reaching forth unto the things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.
Giving thanks unto the Father, who hath made us meet to partake of the inheritance of the saints in light.
Who is the image of the invisible God, the first begotten of every creature. For through him were created all things, that are in heaven and that are on earth, visible and invisible; whether they be thrones, or dominions, or principalities, or powers; all things were created by him and for him. read more. And he is before all things, and by him all things consist, And he is the head of his body the church; who is the beginning, the first-begotten from the dead, that in all things he might have the pre-eminence. For it pleased the Father, that all fulness should dwell in him: And by him to reconcile all things to himself (having made peace by him, through the blood of the cross) whether things on earth, or things in heaven.
For I would have you know, how great a conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh:
Continue in prayer, and watch therein with thanksgiving:
Aristarchus, my fellow-prisoner, saluteth you, and Marcus, sister's son to Barnabas; (touching whom ye have received directions, if he come to you,
The salutation of me Paul by my own hand. Be mindful of my bonds. Grace be with you. Amen.
The Lord be with you all. The Salutation of Paul, with my own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen.
And he hath in due time manifested his word, thro' the preaching wherewith I am intrusted, according to the commandment of God our Saviour:
Who being the brightness of his glory, and the express image of his person, and sustaining all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the majesty on high,
For to which of the angels did he ever say, Thou art my Son; this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son?
God also bearing them witness by signs, and wonders, and various miracles, and distributions of the Holy Ghost, according to his own will.
Thou hast put all things in subjection under his feet. Now in putting all things in subjection under him, he left nothing that is not put under him: but now we do not yet see all things put under him. But we see Jesus crowned with glory and honour, for the suffering of death, who was made a little lower than the angels, that by the grace of God he might taste death for every man.
in the midst of the church will I sing praise unto thee. And again, I will put my trust in him: And again, Behold I and the children whom God hath given me.
And deliver them, as many as through fear of death, were all their life-time subject to bondage.
Wherefore it behoved him to be made in all things like his brethren, that he might be a merciful and faithful high-priest, in things pertaining to God, to expiate the sins of the people.
There remaineth therefore a rest for the people of God.
For the word of God is living and powerful, and sharper than any two edged sword, piercing even to the dividing asunder both of the soul and spirit, both of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
Having therefore a great high priest, that is passed thro' the heavens, Jesus the son of God, let us hold fast our profession, For we have not an high-priest who cannot sympathize with our infirmities, but who was in all points tempted like as we are: yet without sin. read more. Let us therefore come boldly to the throne of grace that we may receive mercy and find grace to help in time of need.
For when for the time ye ought to be teachers, ye have need that one teach you again, which are the first principles of the oracles of God, and are become such as have need of milk and not of strong meat. For every one that useth milk is unexperienced in the word of righteousness; for he is a babe.
Therefore leaving the principles of the doctrine of Christ, let us go on to perfection; not laying again the foundation of repentance from dead works,
For it is impossible for those who were once inlightened, and have tasted the heavenly gift, and been made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, read more. And have fallen away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
But that which beareth thorns and briars is rejected and nigh unto a curse, whose end is to be burned.
But that which beareth thorns and briars is rejected and nigh unto a curse, whose end is to be burned.
For God is not unrighteous, to forget your work and labour of love, which ye have shewed toward his name, in that ye have ministered to the saints, and do minister.
For this Melchisedek king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him, To whom also Abraham gave a tenth part of all the spoils; being by interpretation, first king of righteousness, and then king of Salem also, which is king of peace; read more. Without father, without mother, without pedigree, having neither beginning of days, nor end of life, but being made like the son of God, remaineth a priest continually. Now consider how great this man was, to whom even the patriarch Abraham gave the tenth of the spoils, And verily they of the sons of Levi, who receive the priesthood, have a commandment (according to the law) to take tithes of the people, that is, of their brethren, tho' they come out of the loins of Abraham. But he whose pedigree is not from them, took tythes of Abraham, and blessed him who had the promises: And without all contradiction, the less is blessed of the greater. And here men that die receive tithes: but there, he of whom it is witnessed, that he liveth. And even Levi, who receiveth tithes, paid tithes (so to speak) thro' Abraham. For he was yet in the loins of his father, when Melchisedek met him.
For if he were on earth, he would not be a priest, there being priests that offer gifts, according to the law, Who serve after the pattern and shadow of heavenly things, as Moses was admonished of God, when he was about to make the tabernacle; for, saith he, See thou make all things according to the pattern which was shewed thee on the mount. read more. And now he hath obtained a more excellent ministry, by how much better a covenant he is a mediator of, which is established upon better promises.
In saying, a new covenant, he hath antiquated the first; now that which is antiquated and decayed, is ready to vanish away.
And verily the first covenant also had ordinances of worship and a worldly sanctuary. For there was a tabernacle prepared, the first, in which was the candlestick, and the table, and the shew-bread; which is called The holy place. read more. And after the second veil, the tabernacle, which is called The holy of holies, Having the golden censer, and the ark of the covenant, overlaid round about with gold, wherein was a golden pot having the manna, and Aaron's rod that budded, and the tables of the covenant: And over it were the Cherubim of glory, shadowing the mercy-seat; of which we cannot now speak particularly. Now these things being thus prepared, the priests go always into the first tabernacle, accomplishing their services.
Now these things being thus prepared, the priests go always into the first tabernacle, accomplishing their services. But into the second, only the high-priest once a year, not without blood, which he offereth for himself and the errors of the people:
For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge our conscience from dead works, to serve the living God? read more. And for this end he is the Mediator of a new covenant, that by means of death for the redemption of the transgressions that were under the first covenant, they who are called might receive the promise of the eternal inheritance. For where a testament is, there must also necessarily be the death of the testator. For a testament is of force after men are dead; otherwise it is of no strength while the testator liveth. Whence neither was the first testament consecrated without blood. For when Moses had spoken all the commandment according to the law to all the people, he took the blood of calves and of goats, with water, and scarlet wooll, and hyssop, and the book itself, and sprinkled all the people, Saying, This is the blood of the testament, which God hath enjoined unto you. And in like manner he sprinkled with blood both the tabernacle and all the vessels of the service. And almost all things are according to the law purified with blood, and withoutshedding of blood there is no remission. It was therefore necessary, that the patterns of things in heaven should be purified by these, but the heavenly things themselves by better sacrifices than these. For Christ did not enter into the holy place made with hands, the figures of the true; but into heaven itself, now to appear in the presence of God for us. Nor did he enter, that he might offer himself often (as the high-priest entered into the holy place every year with the blood of others.) For then he must often have suffered since the foundation of the world: but now once at the consummation of the ages hath he been manifested, to abolish sin by the sacrifice of himself. And as it is appointed for men once to die, and after this the judgment: So Christ also, having been once offered to bear the sins of many, will appear the second time, without sin, to them that look for him, unto salvation.
For the law having a shadow of good things to come, not the very image of the things, can never with the same sacrifices which they offer year by year continually, make the comers thereunto perfect. Otherwise would they not have ceased to be offered? Because the worshipers, having been once purged, would have had no more consciousness of sins. read more. But in those sacrifices, there is a commemoration of sins every year. For it is impossible, that the blood of bulls and of goats should take away sins. Therefore when he cometh into the world, he saith, Sacrifice and offering thou hast not chosen, but a body hast thou prepared for me. Burnt-offerings and sacrifices for sin thou hast not delighted in. Then I said, Lo I come (in the volume of the book it is written of me) to do thy will, O God. Above when he said, Sacrifice and offering, and burnt-offerings and offering for sin thou hast not chosen, neither delighted in, which are offered by the law: Then said he, Lo, I come, to do thy will. He taketh away the first, that he may establish the second: By which will we are sanctified, through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministring and offering often the same sacrifices, which can never take away sins: But he having offered one sacrifice for sins, for ever sat down at the right hand of God, From thenceforth expecting till his enemies be made his footstool.
for ever sat down at the right hand of God, From thenceforth expecting till his enemies be made his footstool. For by one offering he hath perfected for ever them that are sanctified. read more. And this the Holy Ghost also witnesseth to us, for after he had said before, This is the covenant which I will make with them after those days, saith the Lord: I will put my laws into their hearts, and write them in their minds, And their sins, and their iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, free liberty to enter into the holiest by the blood of Jesus,
Having therefore, brethren, free liberty to enter into the holiest by the blood of Jesus,
Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering (for he is faithful that hath promised) And let us consider one another,
Not forsaking the assembling ourselves together, as the manner of some is; but exhorting one another, and so much the more, as ye see the day approaching.
For we know him that hath said, Vengeance is mine; I will recompence: and again, The Lord will judge his people.
But call ye to mind the former days, in which, after ye were inlightened, ye endured so great a conflict of sufferings:
For ye sympathized with my bonds, and received with joy the spoiling of your goods, knowing that ye have in heaven a better and an enduring substance.
For ye sympathized with my bonds, and received with joy the spoiling of your goods, knowing that ye have in heaven a better and an enduring substance.
For yet a little while, and he that cometh will come and will not tarry. Now the just shall live by faith; but if he draw back, my soul hath no pleasure in him.
By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark for the saving of his houshold, by which he condemned the world, and became heir of the righteousness which is by faith.
Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which easily besetteth us, and run with patience the race that is set before us, Looking to Jesus, the author and finisher of our faith; who for the joy that was set before him, endured the cross, despising the shame, and is set down at the right-hand of the throne of God.
For ye are not come to the mountain that could be touched, and the burning fire, and blackness, and darkness, and tempest, And the sound of a trumpet, and the voice of words, which they that heard intreated that the word might not be spoken to them any more. read more. For they could not bear that which was commanded, If even a beast touch the mountain, let it be stoned. And so terrible was the appearance, that Moses said, I exceedingly fear and tremble. But ye are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to an innumerable company, To the general assembly of angels, and to the church of the first born, who are inrolled in heaven, and to God the Judge of all, and to the spirits of just men made perfect,
And this word, Yet once more, sheweth the removal of the things which are shaken, as being made, that the things which are not shaken may remain.
Remember them that are in bonds, as being bound with them, and them that suffer adversity, as being yourselves also in the body.
Let your disposition be without covetousness: be content with the things that are present; for he hath said, No, I will not leave thee: verily I will not forsake thee.
Let your disposition be without covetousness: be content with the things that are present; for he hath said, No, I will not leave thee: verily I will not forsake thee.
Remember them that had the rule over you, who spake to you the word of God, whose faith follow, considering the end of their conversation.
Remember them that had the rule over you, who spake to you the word of God, whose faith follow, considering the end of their conversation.
We have an altar, whereof they have no right to eat who serve the tabernacle.
Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate. Let us then go forth to him without the camp, bearing his reproach. read more. For we have here no continuing city; but we seek one to come.
Obey them that have the rule over you, and submit yourselves; for they watch over your souls, as they that must give account; that they may do this with joy, and not with groans: for that is unprofitable for you.
And I beseech you to do this the more earnestly, that I may be restored to you the sooner. Now the God of peace, who brought again from the dead the great shepherd of the sheep, our Lord Jesus, by the blood of the everlasting covenant,
I beseech you, brethren, suffer the word of exhortation; for I have written a letter to you in few words. Know that our brother Timotheus is set at liberty, with whom, if he come soon, I will see you. read more. Salute all them that have the rule over you, and all the saints.
Salute all them that have the rule over you, and all the saints.
And account the long-suffering of our Lord salvation, as our beloved brother Paul also, according to the wisdom given him, hath written to you: As also in all his epistles, speaking therein of these things, in which are some things hard to be understood, which the unlearned and unstable wrest, as they do also the other scriptures, to their own destruction.