For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears;

But as for you, you must exercise habitual self-control, and not live a self-indulgent life, but do the duty of an evangelist and fully discharge the obligations of your office.

For I am already being "poured out like a drink offering," and the time for me to leave has come. [Note: Paul here likens the prospect of shedding his blood for the work of Christ to the pouring of wine and oil on an Old Testament sacrifice].

Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing.

The coat which I did not take from Troas and which is with Carpus, get when you come, and the books, specially the papers.

At my first answer no man stood with me, but all men forsook me: I pray God that it may not be laid to their charge.

But the Lord stood by me and strengthened me, so that through me the message could be fully proclaimed and that all the Gentiles could hear it. And I was rescued from the lion's mouth. [Note: This is probably a figure of speech indicating that Paul had escaped some immediate danger. See Psa. 22:20-21].

upon hope of life age-during, which God, who doth not lie, did promise before times of ages,

I did not take you with me when I went away from Crete, so that you might do what was necessary to put things in order there, placing men in authority over the churches in every town, as I said to you;

If any be blameless, the husband of one wife, having faithful children not accused of riot or unruly.

For a bishop must be blameless, as the steward of God; not selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

For there are men who are not ruled by law; foolish talkers, false teachers, specially those of the circumcision,

Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake.

Not giving heed to Jewish fables, and commandments of men, that turn from the truth.

Everything is pure [i.e., ceremonially acceptable] to the person who is pure [i.e., who has been cleansed by the blood of Christ], but to those who are [spiritually] corrupt, and do not believe [in Christ], nothing is pure, but both their minds and consciences are corrupted. [Note: This statement was intended to remove the physical restrictions imposed by the law of Moses].

They confess to know God; and in works they deny, being abominable, and disobedient, and to every good work not tried.

Older men should be sober-minded [See note at I Tim. 3:2], dignified [i.e., respectable], sensible, sound in the faith [or, "in their faith"], in their love and in their perseverance.

The aged women likewise, that they be in behaviour as becometh holiness, not false accusers, not given to much wine, teachers of good things;

To be discreet, chaste, keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

And so again with the younger men--impress upon them the need of discretion.

a sound word, not to be condemned; that he who is opposed may be ashamed, having no evil thing to say about us:

Exhort servants to be obedient unto their own masters, and to please them well in all things; not answering again;

Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.

These are the things you should teach. Encourage and refute with full authority. Do not let anyone look down on you.

to speak evil of no man, not to be contentious, to be gentle, showing all meekness toward all men.

But when the goodness of God our Saviour, and His love to man, dawned upon us, not in consequence of things which we,

Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;

This is a faithful and trustworthy saying; and concerning these things I want you to speak with great confidence, so that those who have believed God [that is, those who have trusted in, relied on, and accepted Christ Jesus as Savior,] will be careful to participate in doing good and honorable things. These things are excellent [in themselves] and profitable for the people.

After a first and second admonition, have nothing further to do with any one who will not be taught;

As soon as I send Artemas or Tychicus to you, do your best to come to me at Nicopolis [Note: Since there were several places by this name, its exact location is unknown], because I plan to spend the winter there.

Send Zenas, the man of law, and Apollos on their journey with all care, so that they may be in need of nothing.

And let ours also learn to maintain good works for necessary uses, that they be not unfruitful.

and to Apphia our sister [Note: This was probably Philemon's wife], and to Archippus our fellow-soldier [Note: This was probably Philemon's preacher son. See Col. 4:17] and to the church [that meets] in your house.

Because I hear of the love and the faith which you show, not only to the Lord Jesus, but also to all his People;

yet out of [mutual] love, I appeal to you [to do what I ask]. For I Paul, am an old man, and now also a prisoner of Christ Jesus. [Note: Most calculations suggest that Paul was approximately 60 years old, which was considered a relatively advanced age in that day].

He was once useless to me, but is now useful to [both] you and me. [Note: Since the name Onesimus means "useful," it appears Paul is making an intentional play on the word].

But without thy mind would I do nothing; that thy benefit should not be as it were of necessity, but willingly.

Not now as a servant, but above a servant, a brother beloved, specially to me, but how much more unto thee, both in the flesh, and in the Lord?

I Paul have written it with mine own hand, I will repay it: albeit I do not say to thee how thou owest unto me even thine own self besides.

And another thing: Prepare a place for me to stay, because I hope that through [an answer to] your prayers I will be returned to you. [Note: Paul was hoping to be released from imprisonment to visit Philemon at Colosse].

along with [John] Mark [Note: This shows that Mark was now back in the good graces of Paul. See Acts 15:36-40], Aristarchus, Demas [Note: This man later deserted Paul. See II Tim. 4:10] and Luke, who are [also] my fellow-workers. [Note: These men, unlike Epaphras who was imprisoned with Paul, were free to minister for Christ there in Rome].

[but] during these final days He has spoken to us through His Son [Note: This period refers to the Christian age (See Acts 2:14-36)], whom He appointed to be heir of all things [and] through whom He created the universe. [See John 1:3; Col. 1:16].

But God said [this] about the angels [Psa. 104:4 LXX], "He [i.e., God] makes His angels to be [like] winds and His servants [like] flames of fire." [Note: The idea is probably that angels obediently serve God's purpose similar to the way wind and lightening do].

But God says [this] about the Son [Psa. 97:7], "Your throne [i.e. kingdom], O God [Note: This term here is applied to Jesus], will last forever and ever, and righteousness will be the scepter [i.e., the standard for ruling] of your kingdom.

And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail.

Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?

We must, therefore, pay even more attention to what we have heard, so that we will not drift away.

For if the message spoken through angels proved to be binding [Note: This is a reference to the law of Moses. See Acts 7:53; Gal. 3:19], and every violation [of it] and disobedience [to it] received a just penalty,

What will come on us, if we do not give our minds to such a great salvation? a salvation of which our fathers first had knowledge through the words of the Lord, and which was made certain to us by those to whom his words came;

For unto the angels hath he not put in subjection the world to come, whereof we speak.

You made him a little bit lower than the angels [i.e., a little less exalted]. [Note: Although these Psalms passages referred to mankind, they are here applied to Jesus. See verse 9]. You crowned him with splendor and honor {{some ancient manuscripts add "and placed him as ruler over what you made"}}.

Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him.

Now when God put everything under him, he left nothing outside his control. However, at the present time we do not yet see everything put under him. But we do see someone who was made a little lower than the angels. He is Jesus, who is crowned with glory and honor because he suffered death, so that by the grace of God he might experience death for everyone.

For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren,

for He says [Psa. 22:22], [Note: In the following three Old Testament quotations the writer represents Christ as the speaker] "I will declare your [i.e., God's] name to my brothers, [and] in the presence of the assembly I will sing [a hymn of] praise to you."

For verily he took not on him the nature of angels; but he took on him the seed of Abraham.

Therefore, holy brothers and sisters, partners in a heavenly calling, take note of Jesus, the apostle and high priest whom we confess,

Wherefore, - according as saith the Holy Spirit - To-day, if, unto his voice ye would hearken, do not

Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:

Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways.

So I sware in my wrath, They shall not enter into my rest.)

My brothers, take care that there is not by chance in any one of you an evil heart without belief, turning away from the living God:

On the contrary encourage one another, day after day, so long as To-day lasts, so that not one of you may be hardened through the deceitful character of sin.

While it is said, To day if ye will hear his voice, harden not your hearts, as in the provocation.

For some, when they had heard, did provoke: howbeit not all that came out of Egypt by Moses.

But with whom was he grieved forty years? was it not with them that had sinned, whose carcases fell in the wilderness?

And to whom sware he that they should not enter into his rest, but to them that believed not?

So we see that they could not enter in because of unbelief.

So, as long as God's promise of entering into a state of rest with Him [still] remains, we should fear that someone among you will appear [in the end] to have fallen short of [attaining] it. [Note: In this section "entering into rest" refers to Israel entering Canaan (verses 6, 8) and to Christians entering heaven (verses 3, 9). The "Sabbath day rest" is represented as a type of both].

For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

For we who have believed do enter into that rest; even as he hath said, As I sware in my wrath, They shall not enter into my rest: although the works were finished from the foundation of the world.

For he saith thus in a certain place, of the seventh day, And God rested on the seventh day from all his works: And in this again, They shall not enter into my rest.

and in this place again, They shall not enter into my rest.

Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief:

Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts.

For if Jesus had given them rest, then would he not afterward have spoken of another day.

Let us therefore use diligence to enter into that rest, that no one may fall after the same example of not hearkening to the word.

For God's word is alive and active and sharper than any double-edged sword. It penetrates [deep enough] even to divide [a person's] soul [from his] spirit, and his joints [from his] bone marrow [Note: This is figurative language describing the penetrating effect of God's word into a person's spiritual, inner being] and is able to judge the thoughts and intentions of a person's heart.

Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do.

For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.

Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

And for this reason he is required to offer sin-offerings not only for the people but also for himself.

And besides, one does not appropriate for himself the honor [of being high priest], but he who is called by God, just as Aaron was.

So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, to day have I begotten thee.

And He says in another place [Psa. 110:4], "You are a priest forever according to the order of Melchizedek." [Note: This is the first mention of this mysterious Old Testament priest who, throughout this book, is represented as a type of Christ].

In the days of His earthly life, Jesus offered up both [specific] petitions and [urgent] supplications [for that which He needed] with fervent crying and tears to the One who was [always] able to save Him from death, and He was heard because of His reverent submission toward God [His sinlessness and His unfailing determination to do the Father’s will].

On this head we have many things to say, not easily to be comprehended, because of your prejudices.

For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God; and are become such as have need of milk, and not of strong meat.

For everyone who lives on milk is [doctrinally inexperienced and] unskilled in the word of righteousness, since he is a spiritual infant.

Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God,

and of teaching about immersions [Note: The use of the plural word here suggests teaching on the distinctions between Jewish washings and John's and Christian immersion, whether in water or the Holy Spirit. See Acts 19:1-7], and about placing hands on people [Note: This act was practiced in the appointment of church leaders, in healing sick people and to impart supernatural gifts], and about people being raised from the dead and about never ending judgment.

For it is not possible that they which were once lighted, and have tasted of the heavenly gift, and were become partakers of the holy ghost,

And then let themselves be turned away, it is not possible for their hearts to be made new a second time; because they themselves put the Son of God on the cross again, openly shaming him.

But, my dearly loved ones, even though we talk this way, we are persuaded that you will do better than that [i.e., you will not fall away from God], and will end up being saved.

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.

but we desire that every one of you may shew the same concern, continuing to discharge the condition upon which your hopes are founded: that ye be not unactive,

That ye be not slothful, but followers of them who through faith and patience inherit the promises.

For when God made a promise to Abraham, since He could not make a vow by anyone greater, He vowed by Himself,

So that we, who have gone in flight from danger to the hope which has been put before us, may have a strong comfort in two unchanging things, in which it is not possible for God to be false;

For this Melchizedek was king of Salem [Note: This probably refers to Jerusalem], and a priest of the Most High God. He met Abraham returning [from battle] when he defeated the kings [See Gen. 14:1ff] and blessed him.