Reference: Hebrews, The Epistle to the
Fausets
Canonicity. - Clement of Rome (1st century A.D.) refers to it oftener than any other canonical New Testament book, adopting its words as on a level with the rest of the New Testament. As the writer of this epistle claims authority Clement virtually sanctions it, and this in the apostolic age. Westcott (Canon, 22) observes, it seems transfused into Clement's mind. Justin Martyr quotes its authority for applying the titles "apostle" and "angel" to the Son of God. Clement of Alexandria refers it to Paul, on the authority of Pantaenus of Alexandria (in the middle of the second century) saying that as Jesus is called the "apostle" to the Hebrew, Paul does not in it call himself so, being apostle to the Gentiles; also that Paul prudently omitted his name at the beginning, because the Hebrew were prejudiced against him; that it was originally written in Hebrew for the Hebrew, and that Luke translated it into Greek for the Greeks, whence the style resembles that of Acts.
He however quotes the Greek epistle as Paul's, so also Origen; but in his Homilies he regards the style as more Grecian than Paul's but the thoughts as his. "The ancients who handed down the tradition of its Pauline authorship must have had good reason for doing so, though God alone knows the certainty who was the actual writer," i.e. probably the transcriber or else interpreter of Paul's thoughts. The Peshito old Syriac version has it. Tertullian in the beginning of the third century, in the African church, ascribes it to Barnabas. Irenaeus in Eusebius quotes it. About the same time Caius the presbyter of Rome mentions only 13 epistles of Paul, whereas if epistle to Hebrew were included there would be 14.
The Canon fragment of Muratori omits it, in the beginning of the third century. (See CANON.) The Latin church did not recognize it as Paul's for a long time subsequently. So Victorinus, Novatian of Rome, and Cyprian of Carthage. But in the fourth century Hilary of Poitiers (A.D. 368), Lucifer of Cagliari (A.D. 371), Ambrose of Milan (A.D. 397), and other Latins quote it as Paul's; the fifth council of Carthage (A.D. 419) formally recognizes it among his 14 epistles.
Style. - The partial resemblance of Luke's style to it is probably due to his having been companion of Paul: "each imitated his teacher; Luke imitated Paul flowing along with more than river fullness; Mark imitated Peter who studied brevity" (Chrysostom). But more familiarity with Jewish feeling, and with the peculiarities of their schools, appears in this epistle than in Luke's writings. The Alexandrian phraseology does not prove Apollos' authorship (Alford's theory). The Alexandrian church would not have so undoubtingly asserted Paul's authorship if Apollos their own countryman had really been the author. Paul, from his education in Hebrew at Jerusalem, and in Hellenistic at Tarsus, was familiar with Philo's modes of thought. At Jerusalem there was an Alexandrian synagogue (Ac 6:9).
Paul knew well how to adapt himself to his readers; to the Greek Corinthians who idolized rhetoric his style is unadorned, that their attention might be fixed on the gospel alone; to the Hebrew who were in no such danger he writes to win them (1Co 9:20) in a style attractive to those imbued with Philo's Alexandrian conceptions and accustomed to the combination of Alexandrian Greek philosophy and ornament with Judaism. All the Old Testament quotations except two (Heb 10:30; 13:5) are from the Septuagint, which was framed at Alexandria. The interweaving of the Septuagint peculiarities into the argument proves that the Greek epistle is an original, not a translation. The Hebrew Old Testament would have been quoted, had the original epistle been Hebrew
Pauline authorship. - This is further favored by internal evidence. The superiority of Christianity to Judaism in that the reality exceeds the type is a favorite topic of Paul. Compare this epistle with 2Co 3:6-18; Ga 3:23-25; 4:1-9,21-31. Herein allegorical interpretation, which the Alexandrians strained unduly, is legitimately under divine guidance employed. The divine Son is represented as the image of God; compare Heb 1:3, etc., with Paul's undoubted epistles, Php 2:6; Col 1:15-20; His lowering Himself for man's sake (Heb 2:9) with 2Co 8:9; Php 2:7-8; His final exaltation (Heb 2:8; 10:13; 12:2) with 1Co 15:25-27; His "mediator" (unique to Paul) office (Heb 8:6) with Ga 3:19-20; His sacrifice for sin prefigured by the Jewish sacrifices (Hebrews 7-10) with Ro 3:22-26; 1Co 5:7. "God of peace" is a phrase unique to Paul (Heb 13:20 with Ro 15:33; 1Th 5:23).
So "distributed gifts of the Holy Spirit" (Heb 2:4) with (Greek) "divisions of gifts ... the same Spirit" (1Co 12:4); "righteousness by faith" (Heb 10:38; 11:7) with the same quotation (Hab 2:4); Ro 1:17; 4:22; 5:1; Ga 3:11; Php 3:9. "The word of God ... the sword of the Spirit" (Heb 4:12) with Eph 6:17. Inexperienced Christians are "children needing milk," i.e. elementary teaching; riper Christians, as full grown men, require strong meat (Heb 5:12-13; 6:1 with 1Co 3:1-2; 14:20; Ga 4:9; Eph 4:13). Believers have "boldness of access to God by Christ" (Heb 10:19 with Ro 5:2; Eph 2:18; 3:12). Afflictions are a fight (Heb 10:32 with Php 1:30; Col 2:1).
The Christian life is a race (Heb 12:1 with 1Co 9:24; Php 3:12-14). The Jewish ritual is a service (Heb 9:1-6 with Ro 9:4); a "bondage," as not freeing us from consciousness of sin and fear of death (Heb 2:15 with Ga 5:1). Paul's characteristic "going off at a word" into a long parenthesis, playing upon like sounding words, and repeating favorite words, quotations from the Old Testament linked by "and again" (Heb 1:5; 2:12-13, with Ro 15:9-12; 2:8 with 1Co 15:27; Eph 1:22; 6:24 with Ro 12:19).
Reception in the East before the West. - No Greek father ascribes the epistle to any but Paul, for it was to the Hebrew of Alexandria and Palestine it was mainly addressed; but in the western and Latin churches of N. Africa and Rome, which it did not reach for some time, it was long doubted owing to its anonymous form, not opening as other epistles though closing like them; its Jewish argument; and its less distinctively Pauline style. Insufficient evidence for it, not positive evidence against it, led these for the first three centuries not to accept it. The fall of Jerusalem previous to the full growth of Christianity in N. Africa curtailed: contact between its churches and those Jews to whom this epistle is undressed. The epistle was, owing to distance, little known to the Latin churches. Muratori's Canon does not notice it.
When in the fourth century at last they found it was received as Pauline and canonical (the Alexandrians only doubted its authorship, not its authority) on good grounds in the Greek churches, they universally accepted it. The churches of the East and Jerusalem their center, the quarter to which the epistle was first sent, received it as Paul's, according to Cyril, bishop of Jerusalem (A.D. 349). Jerome, though bringing from Rome the Latin prejudice against this epistle, aggravated by its apparent sanction of the Novatian heresy (Heb 6:4-6), was constrained by the almost unanimous testimony of the Greek churches from the first to receive it as Paul's; after him Rome corrected its past error of rejecting it. Augustine too held its canonicity. What gives especial weight to the testimony for it of the Alexandrian church is, that church was founded by Mark, who was with Paul at Rome in his first confinement, when probably this epistle was written (Col 4:10), and possibly bore it to Jerusalem where his mother resided, visiting Colosse on the way, and from Jerusalem to Alexandria.
Peter also (2Pe 3:15-16), the apostle of the circumcision, in addressing the Hebrew Christians of the dispersion in the East, says, "as our beloved brother Paul ... hath written unto you," i.e. to the Hebrew. By adding "as also in all his epistles" he distinguishes the epistle to the Hebrew from the rest; and by classing it with the "other Scriptures" he asserts at once its Pauline authorship and divine inspiration. A generous testimony of Christian love to one who formerly rebuked him (Ga 2:7-14).
The apostle of the circumcisio
See Verses Found in Dictionary
And they sold their possessions and goods, and distributed to all, according as any one had need.
Neither was there any indigent person among them; for as many as were proprietors of lands or houses, sold them and brought the prices of what were sold,
But there rose up some of the synagogue, which is called that of the libertines, and some of the Cyrenians, and of the Alexandrians, and of them of Cilicia, and Asia, to dispute with Stephen:
And each of the disciples, according to his ability, determined to send relief to the brethren who dwelt in Judea.
and Paul looking earnestly at the sanhedrim, said, "Brethren, I have lived in all good conscience before God even to this day:"
And on this account do I exercise myself, to have always a conscience void of offence both towards God and towards men.
for the righteousness of God is therein revealed from faith to faith; as it is written, "The just shall live by faith."
but to those who are contentious, and obey not the truth, but obey unrighteousness, indignation and wrath.
and this righteousness of God is by faith in Jesus Christ unto all and upon all believers; for there is no difference; for all have sinned and come short of the glory of God; read more. being justified freely by his grace, because of the redemption that is in Christ Jesus: whom God hath appointed to be a propitiation, through faith in his blood, for a demonstration of his righteousness, in the remission of past sins, according to the forbearance of God; for a demonstration, I say, of his righteousness at this time: that He might be just, and 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: through whom also we have admission by faith into this grace in which we stand, and boast 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 form of divine worship, and the promises:
Now if the first-fruits be holy, so is the whole heap: and if the root be holy, so are the branches. But if some of the branches were broken off, and thou a wild-olive wert grafted in among them, and art made a partaker together with them of the root and fatness of the olive; boast not against the branches: read more. and if thou boastest, remember 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 their infidelity, and thou standest by faith: therefore be not high-minded but fear. For if God spared not the natural branches, neither would He spare thee. Behold therefore the goodness and severity of God: towards them that fell, severity; but towards thee, goodness; if thou continue in his goodness: for else thou also shalt be cut off. And they, if they do not continue in unbelief, shall be grafted in: for God is able again to graft them in. For if thou wert cut out of the wild olive, which was natural to thee, and contrary to nature were grafted into a good olive; how much more shall these who are the natural branches, be grafted into their own olive-tree?
Let love be unfeigned. Abhor that which is evil, cleave to that which is good;
Avenge not yourselves, my beloved; but rather give place to the wrath of others: for it is written, "Vengeance belongeth to me, I will recompence, saith the Lord."
But put on the Lord Jesus, and make not provision for the flesh to gratify its irregular desires.
and that the Gentiles might glorify God for his mercy, as it is written, "For this cause will I celebrate Thee among the Gentiles, and sing praises unto thy name." And again he saith, "Rejoice, ye Gentiles, with his people." read more. And again, "Praise the Lord, all ye nations, praise Him, all ye people." And again Esaias saith, "There shall be a root of Jesse, and one that shall rise to rule over the Gentiles: in Him shall the Gentiles trust."
For the Macedonians and Achaians have been pleased to make a contribution for the poor saints at Jerusalem.
Now the God of peace be with you all. Amen.
And I, my brethren, could not speak to you, as to spiritual persons, but as to carnal ones, even as to babes in Christ. I have fed you with milk, and not with meat; for ye were not hitherto able to bear it, nor yet are ye even now able.
And to the Jews I became as a Jew, that I might gain the Jews; that is, to those, who are under the law, as under the law, that I might gain those who are under the law:
Know ye not, that those, who run in a race, do all indeed run, but one only receiveth the prize? So run that ye may obtain.
Now there are diversities of gifts, but the same Spirit: and there are different offices, but the same Lord:
My brethren, be not children in sense: but in malice be infants, and in your judgements shew yourselves to be men.
For he must reign till He hath put all his enemies under his feet. The last enemy that is destroyed is death: read more. for He hath put all things under his feet. But when He saith that all things are put under Him, it is plain that we are to except Him who put all things under Him.
for He hath put all things under his feet. But when He saith that all things are put under Him, it is plain that we are to except Him who put all things under Him.
The salutation of me Paul I write with my own hand. If any one love not the Lord Jesus Christ, let him be made a curse. read more. Maran-atha. The grace of our Lord Jesus Christ be with you.
Who hath also fitted us to be ministers of the new covenant, not of the letter, but of the Spirit: for the letter killeth, but the Spirit giveth life. Now if the ministration of death which was in writing, and engraven on stones, was so glorious that the children of Israel could not look stedfastly on the face of Moses, because of the lustre of his countenance, which was to be taken away: read more. shall not the ministration of the Spirit be more glorious? For if the ministration of condemnation was so glorious, much more doth the ministration of righteousness exceed in glory: since what was then made glorious was not in comparison glorious, because of the glory that surpasseth it. For if that, which was to be taken away, came with glory, much more that which abideth is glorious. Having therefore such hope, we use much freedom of speech: and do not as Moses, who put a veil upon his face, intimating that the children of Israel could not look to the end of that which was to be abolished; but their minds were blinded: for unto this day the same veil remaineth unremoved in the reading of the old testament, which veil is taken away in Christ. But to this day, when Moses is read, the veil is upon their heart. Though when it turneth unto the Lord, the veil is taken off: now the Lord is that Spirit; and where the Spirit of the Lord is, there is liberty. But we all with unveiled face beholding, as in a glass, the glory of the Lord, are transformed according to the same image from glory to glory, as proceeding from the Spirit of the Lord.
For ye know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that ye by his poverty might be rich.
But on the contrary, seeing that I was intrusted with the gospel of uncircumcision, as Peter was with that of the circumcision; (for He who wrought effectually in Peter as to the apostleship of the circumcision, wrought effectually also in me as to the gentiles:) read more. and knowing the grace which was given to me; James, and Cephas, and John, who seemed to be pillars of the church, gave to me and Barnabas the right hands of fellowship; that we should go to the gentiles, and they to the circumcision. Only desiring that we would remember the poor: which I also was forward to do. But when Peter came to Antioch, I withstood him to the face, because he was indeed to be blamed. For before certain men came from James, he did eat with the gentiles; but when they were come, he withdrew and separated himself, fearing those of the circumcision. And the rest of the Jews dissembled also with him; so that Barnabas too 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 Peter before them all,---If thou, who art a Jew, livest sometimes after the manner of the gentiles, and not like the Jews, why dost thou now in a manner compel the gentiles to judaize?
And that by the law no one is justified before God is evident; for it is written "The just shall live by faith:"
What then availeth the law? It was added because of transgressions, till the seed should come, to whom the promise was made; and it was delivered by angels in the hand of a mediator. Now a mediator is not the mediator of one only; and God is but one.
But before faith came, we were kept shut up under the law, till the faith appeared which was to be revealed. So that the law was our guide to lead us to Christ, that we might be justified by faith. read more. But now faith is come we are no longer under a pedagogue.
Now as long as the heir is a child, he differeth nothing from a servant, though he is to be lord of all: but is under guardians and managers till the time appointed by the father. read more. So we when we were children, were in servitude under the elements of the world: but when the fulness of the time came, God sent forth his Son born of a woman made under the law, that He might redeem those that were 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. So that thou art no longer a servant, but a son; and if a son, an heir also of God through Christ. But then indeed, when ye knew not God, ye served those which in reality are no gods. But now that ye know God, or rather are known by God, how is it that ye turn again to the poor weak elements, to which ye desire again to be in bondage as before?
But now that ye know God, or rather are known by God, how is it that ye turn again to the poor weak elements, to which ye desire again to be in bondage as before?
Tell me, you that are so desirous to be under the law, do ye not hear the law? where it is written, that Abraham had two sons, one by a servant, and one by a free-woman? read more. But he who was of the servant, was born according to the course of nature; whereas the son of the free-woman was by virtue of the promise. Which things are figurative; for these persons are emblems of the two covenants, the one from mount Sinai, bringing forth children unto bondage, which is Hagar: for this name Hagar, a rock, is expressive of mount Sinai in Arabia, and answereth to the present Jerusalem, which is in bondage with her children. But the Jerusalem above is represented by the free-woman, which is the mother of us all. For it is written, Rejoice thou barren, that for a while didst not bear, break forth and cry aloud for joy, thou that didst not travail with child; for many more are the children of the desolate than of her that hath an husband." Now we, brethren, like Isaac, are children of the promise. But as then he that was born after the flesh, persecuted him who was born after the Spirit, even so it is now. But what saith the scripture? "Cast out the servant and her son: for the son of the servant shall not inherit with the son of the free-woman." Now we, my brethren, are not children of the servant, but of the free-woman.
Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again in the yoke of bondage.
and hath put all things under his feet, and 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 freedom and access with confidence through faith in Him.
till we all arrive in the unity of the faith, and of the knowledge of the Son of God, at perfect maturity, even to the measure of the stature of the fulness of Christ.
take also the helmet of salvation, and the sword of the Spirit, which is the word of God:
Grace be with all that love our Lord Jesus Christ in sincerity. Amen.
having the same conflict as ye saw in me, and now hear to be in me.
who being in the form of God, thought it not robbery to be as God. Yet He emptied himself, assuming the form of a servant, when made in the likeness of men: read more. and being in the human state, He humbled himself, and was obedient even unto death, and that the death of the cross.
having been circumcised on the eighth day, of the race of Israel, of the tribe of Benjamin, an Hebrew of Hebrews, with respect to the law a pharisee,
not having my own righteousness which is of the law, but that which is by the faith of Christ, the righteousness which is of God by faith: that I may know Him,
not that I have yet won the prize, or am already perfect: but I press forward to acquire that perfection, for which also I have been apprehended by Christ Jesus. Brethren, I count not myself to have attained it: but one thing I do, forgetting the things which are behind, and stretching forward to those before, read more. 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 for a portion of the inheritance of the saints in light:
Who is the image of the invisible God, the first-born of the whole creation: for by Him were all things created, that are in heaven, and that are on the earth, the visible and the invisible, whether they be thrones, or dominions, or principalities, or powers; all were created by Him, and for Him. read more. He is before all, and by Him all things subsist. And He is the head of the body, which is the church: who is the beginning, the first-born 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 the blood of his cross; by Him only, whether they be things on earth, or things in heaven.
For I would have you know what a great conflict I have for you, and for those in Laodicea, and as many as have not seen me in person:
Persevere in prayer, and be watchful in it, with thanksgiving.
Aristarchus my fellow-prisoner saluteth you, and Marcus nephew to Barnabas, concerning whom ye have received orders; (if he come to you, receive him;) and Jesus who is called Justus:
The salutation of me Paul, with my own hand. Remember my bonds. Grace be with you. Amen.
The salutation of me Paul by my own hand, which is the token in every epistle; for so I write, "The grace of our Lord Jesus Christ be with you all." Amen.
and hath in his own times manifested his word, by the preaching, with which I was intrusted according to the commandment of God our Saviour:
Who being the refulgence of his glory and the imprest image of his person, and sustaining all things by his powerful word, having by Himself performed the purging away of our sins, sat down at 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 testifying together with them by signs, and wonders, and divers miracles, and gifts of the holy Spirit, according to his own will.
For in putting all things under Him, He left nothing which was not to be in subjection to Him: though we do not yet see all things subjected to Him. But we see Jesus, who was made for a little while lower than the angels, in order to suffer death, that by the grace of God He might taste death for every man, crowned with glory and honor.
saying, "I will declare thy name unto my brethren, in the midst of the congregation will I praise Thee." And again, "I will trust in Him:" and again, "Behold, I, and the children which God hath given me."
and deliver those who through fear of death were all their life-time subject to bondage.
Whence it behoved Him to be made in all things like unto his brethren, that He might be a merciful and faithful high-priest in the things concerning God, to make atonement for the sins of the people:
There remaineth therefore a rest for the people of God:
For the word of God is lively and efficacious, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, and of the very joints and marrow, and judging the thoughts and intentions of the heart.
Having therefore a great high-priest, that is passed into the heavens, even 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 was in all respects tempted in like manner with us, yet without sin. read more. Let us therefore come with freedom to the throne of grace, that we may obtain mercy and find grace for our seasonable help.
For whereas ye ought for the time to be teachers of others, ye have need again of some one to teach you the first rudiments of the oracles of God; and are become such as have need of milk and not of solid food. For every one that wanteth milk, is unacquainted with the doctrine of justification; for he is an infant:
Wherefore omitting the discourse about the first principles of the doctrine of Christ, let us proceed to perfection: not laying again the foundation of repentance from dead works,
who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Spirit, and of the good word of God, read more. and the powers of the gospel-age, and yet fall away, should be renewed again to repentance: since they again crucify to themselves the Son of God, and make an open example of Him.
but that which bringeth forth thorns and briars, is rejected and near to a curse, (whose end is burning) so are they.
but that which bringeth forth thorns and briars, is rejected and near to a curse, (whose end is burning) so are they.
For God is not unjust to forget your work and labor of love, which ye have shewn to his name, by having ministred to the saints, and yet ministring.
For this Melchisedec, 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 divided the tenth of all his spoils; being in the first place, by interpretation of his name, king of righteousness, and moreover king of Salem, which is king of peace; read more. without father, without mother, without genealogy, having neither beginning of days recorded, nor end of life, but resembling the Son of God, remaineth a priest continually. Now consider how great a man this was, to whom even the patriarch Abraham gave the tenth of the spoils. And those indeed 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, though they came out of the loins of Abraham: but he, whose pedigree is not reckoned among them, took tithes of Abraham, and blessed him that had the promises. Now without all contradiction the inferior is blessed by the superior: besides, here men that die receive tithes; but there he of whom it is testified that he liveth. And (as one may say) even Levi, who receiveth tithes, paid tithes in Abraham: for he was yet in the loins of his father, when Melchisedec met him.
For if He were on earth, He could not be a priest, seeing there are priests already that offer gifts according to the law: who worship under the representation and shadow of heavenly things; as Moses was ordered by God, when he was about to finish the tabernacle. For see, saith He, that thou make all according to the model shewn thee in the mount. read more. But now He hath obtained a more excellent ministry, inasmuch as He is also the mediator of a better covenant, which is established upon better promises.
Now by saying, a new covenant, He hath antiquated the first: and what is antiquated, and groweth old, is near it's exit.
Therefore the first covenant had also rites of worship and a worldly sanctuary. For there was a tabernacle prepared; the first part, wherein was the candlestick, and the table, and the loaves set on it, which is called the sanctuary. read more. And beyond the second veil, the tabernacle which is called the Holy of holies, having the golden censer, and the ark of the covenant which was overlaid all round with gold, and in which was the golden pot with the manna in it, and Aaron's rod that budded, and the tables of the covenant; and over it the cherubims of glory shadowing the mercyseat: of which it is not necessary now to speak particularly. Now these things being thus disposed, the priests always went into the first part of the tabernacle to perform their daily services:
Now these things being thus disposed, the priests always went into the first part of the tabernacle to perform their daily services: but into the second only the high-priest went once a year; and that not without blood, which he offered for himself, and for the sins of the people committed through ignorance.
For if the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purification of the flesh; how much more shall the blood of Christ, who through the eternal Spirit offered himself spotless to God, purify your conscience from dead works, that ye may serve the living God? read more. And on this account He is the mediator of a new covenant, that undergoing death for the redemption of transgressions against the first covenant, they that are called might receive the promise of an eternal inheritance. For where a testament is, there is a necessity of proving the death of the testator. For a testament is valid after men are dead, but is of no force while the testator is living. Whence neither was the first covenant entered into without blood: for when every command was spoken according to the law, by Moses to all the people, he took the blood of calves and goats, with water and scarlet wool, and hyssop, and sprinkled the book and all the people, saying, this is the blood of the covenant, which God hath enjoined you. And the tabernacle, and all the vessels of public worship he likewise sprinkled with blood. And according to the law almost all things are purified with blood; and without shedding of blood there is no remission. It was therefore necessary that the representations of things in the heavens should be purified with these; but the heavenly things themselves with more excellent sacrifices than these. For Christ is not entered into holy places made with hands, which were but types of the true ones; but into heaven itself, now to appear in the presence of God for us: nor to offer Himself often, as the high-priest entereth into the holy of holies every year with the blood of others; (for then He must indeed have suffered often since the foundation of the world) but now once at the conclusion of the ages He hath been made manifest for the abolishing of sin by the sacrifice of himself. And as it is appointed to men once to die, and after this the judgement; so Christ, having been once offered to bear the sins of many, shall appear the second time without sin, to those who are waiting for Him, unto salvation.
For the law having but a faint shadow of good things to come, and not the full image of the things, can never, even by the great annual sacrifices which they offer statedly, make the comers thereunto perfect. For then they would have ceased to be offered, because the sacrificers, being once purified, would no longer retain any consciousness of sins. read more. Whereas in these very sacrifices there is a recalling of sins to mind every year. For it is impossible that the blood of bulls and of goats should take away sins. Wherefore upon his coming into the world He saith, "Sacrifice and offering thou didst not desire, but a body hast thou prepared me: in whole burnt-offerings and sacrifices for sin thou hadst no pleasure: then said I, Lo I come, as in the volume of the book it is written of me, to do thy will, O God." Having said before, "Thou didst not desire, nor hadst pleasure in, sacrifice and offering, and whole burnt-offerings, and sacrifices for sin," (which are offered by the law) then He adds, "Lo I come to do thy will, O God." (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 indeed every priest under the law standeth daily ministring, and frequently offering the same sacrifices, which can never take away sins: but He having offered one sacrifice for sins, is for ever sat down at the right hand of God; waiting for the future, till his enemies be put under his feet.
waiting for the future, till his enemies be put under his feet. For by one offering He hath perfected for ever those that are sanctified. read more. And of this the holy Ghost also beareth witness with us: for after He had said, "This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and on their minds will I inscribe them; He adds, and their sins and their iniquities I will remember no more." Now where there is such a remission of these, there needs no more offering for sin. Having therefore, brethren, free admission into the holy places by the blood of Jesus,
Having therefore, brethren, free admission into the holy places by the blood of Jesus,
let us draw near with sincerity, in the full assurance of faith, having our hearts cleansed from an evil conscience, and our bodies washed with pure water. Let us inflexibly retain the profession of our hope,
not forsaking our assemblies, as the custom of some is, but exhorting one another; and so much the more as ye see the day approaching.
For we know who hath said, "To me belongeth vengeance, I will recompense, saith the Lord:" and again, "The Lord will judge his people."
But call to remembrance the former days, in which after being enlightened, ye sustained a great conflict of sufferings;
for ye sympathized with me in my bonds, and ye took joyfully the plundering of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.
for ye sympathized with me in my bonds, and ye took joyfully the plundering of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance.
For yet a little while, and He, that is coming, will come, and will not delay: and the just shall live by faith, but if any draw back, my soul shall have no pleasure in him.
By faith Noah being warned by God of things which were not yet seen, moved with pious fear, prepared an ark for the safety of his family; whereby he condemned the world, and became heir of the righteousness which is by faith.
Having therefore so great a cloud of witnesses surrounding us, let us lay aside every incumbrance, and the sin that easily besets us, and run with patience the race that is set before us, looking unto Jesus the leader 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.
Ye are not come to a tangible mountain, and burning fire, and a thick cloud, 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 any more be thus delivered to them: read more. (for they could not bear the strict command, if so much as a beast touch the mountain, it shall be stoned, or shot through with a dart; 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 myriads of angels, to the general assembly and church of the first-born who are written in heaven, and to God the judge of all, and to the spirits of the just made perfect,
Now this expression "yet once more" signifieth the removing of the things that are shaken, as of things which had been appointed only for a season, that those which cannot be shaken may remain.
Remember those that are in bonds, as if bound with them: and those that suffer evil as being yourselves also in the body.
Let your conversation be free from covetousness, and be contented with what ye have: for He hath said, I will not leave thee; I will never, never forsake thee.
Let your conversation be free from covetousness, and be contented with what ye have: for He hath said, I will not leave thee; I will never, never forsake thee.
Remember your guides, who spake the word of God to you; whose faith imitate, considering the happy end of their conversation.
Remember your guides, who spake the word of God to you; whose faith imitate, considering the happy end of their conversation.
We have an altar, of which those who perform service in the tabernacle have no right to eat.
Wherefore Jesus also, that He might sanctify the people by his own blood, suffered without the gate. Let us then go out unto Him without the camp, bearing his reproach: for we have here no continuing city, read more. but are seeking that which is to come.
Be ruled by those that are your guides, and submit to them: for they watch for your souls; (as those that must give an account) that they may do it with joy and not with uneasiness: for this were unprofitable for you.
And I the more earnestly intreat you to do this, that I may be restored to you the sooner. Now the God of peace, who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the everlasting covenant,
I beseech you, brethren, bear with this word of exhortation: as I have written to you in brief. Know that our brother Timothy is set at liberty, with whom (if he come soon) I will see you. read more. Salute all that preside over you, yea and all the saints. They of Italy salute you.
Salute all that preside over you, yea and all the saints. They of Italy salute you.
and account the long-suffering of our Lord salvation, as our beloved brother Paul also, according to the wisdom given to him, hath written unto you; as also in all his epistles, speaking in them of these things: in which are some things hard to be understood, which the illiterate and unstable wrest, as they do also the other scriptures, to their own destruction.