Epistle To The Hebrews Quotes

At Gethsamane and Calvary we see him enduring our hell so that we might be set free to enter into his heaven.

As I read the Hebrew Bible, I am struck by two main verbs that refer to waiting. One is to wait with expectation; the other is to wait in the tension of enduring. It is not passive. It is an active struggle to live in the face of despair.

Go and tell," I whispered to him. There was little voice left in me, but I whispered it firmly. Then I took the Gospel from the table, the Russian translation, and showed him John, chapter 12, verse 24: "Verily, verily, I say unto you, except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit." I had read this verse just before he came. He read it. "True," he said, and smiled bitterly. "Yes, in these books," he said, after a pause, one finds all sorts of terrible things. It is easy to shove them under someone's nose. Who wrote them, were they human beings?" "The Holy Spirit wrote them," I said. "Its easy for you to babble," he smiled again, but this time almost hatefully. I again took the book, opened it to a different place, and showed him the Epistle to the Hebrews, chapter 10, verse 31. He read: "It is a fearful thing to fall into the hands of the living God." He read it and threw the book aside. He even began trembling all over. "A fearful verse," he said. "You picked a good one, I must say.

The prophet Micah (6:8) summarizes what God wishes for humanity with three commandments: “What does the LORD require of you but to do justice, and to love kindness, and to walk humbly with your God?” Isaiah 56:1 offers two commandments, “Thus says the LORD: Maintain justice, and do what is right, for soon my salvation will come, and my deliverance be revealed.” Finally, the Talmud cites Habakkuk 2:4, “Look at the proud! Their spirit is not right in them, but the righteous live by their faith.” This is the verse Paul cites in Romans 1:17 and Galatians 3:11, and the Epistle to the Hebrews 10:38 alludes to it as well.

Resurrection means bodily resurrection or it means nothing at all.

Pence had knowingly bastardized a precious passage from the New Testament. The epistle to the Hebrews states, “Let us fix our eyes on Jesus, the author and perfecter of our faith.” In addition to substituting “Old Glory” for “Jesus”—a stunt that was nothing short of blasphemous—Pence deliberately conflated the freedom of being reborn in Christ with the supposedly all-conquering civil liberties enjoyed by Americans.

Dear reader, here is a sad truth: you and I fall short of being humans. We own up to this when we admit to being sinners. Sin is not something we add to ourselves and need to get rid of (although it can feel like that; our sins constitute a 'burden' that 'is intolerable,' according to a traditional prayer, and the Epistle to the Hebrews speaks of 'the sin that clings so closely' [12:1 NRSV]). Rather, sin actually is a defect, a falling short on our part of living up to our nature, a failure to be human in the full sense. We sinners, who live among sinners, never have seen in the flesh a totally real human being. The astonishing claim is that Jesus is the one, true, complete human being. So when we say that Jesus is like us in all things except sin, we are not saying that we have something, 'sin,' which Jesus fails to have. It's the opposite: Jesus has something we do not have--namely, full humanity from which nothing has been broken off and taken away. And yet, sinners that we be, we do have Jesus...

there remains nothing to hinder the belief that the   devout Levite of Cyprus, the early convert to Christianity while still   in strong sympathy with the Christian Jews, the man of benevolence and   wealth, and therefore probably of education, by birth the appointed   servant of the temple, the man of independence and dignity, and yet of   such tender sympathy as to be surnamed "Son of consolation," the long   and intimate companion of St. Paul, and for years in the position of   his superior,--there is nothing to hinder the acceptance of the early   ecclesiastical statement that he was also the author of the Epistle to   the Hebrews.    Frederic Gardiner.    

Man belongs to two spheres. And Scripture not only teaches that these two spheres are distinct, it also teaches what estimate of relative importance ought to be placed upon them. Heaven is the primordial, earth the secondary creation. In heaven are the supreme realities; what surrounds us here below is a copy and shadow of the celestial things. Because the relation between the two spheres is positive, and not negative, not mutually repulsive, heavenly-mindedness can never give rise to neglect of the duties pertaining to the present life. It is the ordinance and will of God, that not apart from, but on the basis of, and in contact with, the earthly sphere man shall work out his heavenly destiny. Still the lower may never supplant the higher in our affections. In the heart of man time calls for eternity, earth for heaven. He must, if normal, seek the things above, as the flower's face is attracted by the sun, and the water-courses are drawn to the ocean. Heavenly-mindedness, so far from blunting or killing the natural desires, produces in the believer a finer organization, with more delicate sensibilities, larger capacities, a stronger pulse of life. It does not spell impoverishment, but enrichment of nature. The spirit of the entire Epistle shows this. The use of the words "city" and "country" is evidence of it. These are terms that stand for the accumulation, the efflorescence, the intensive enjoyment of values. Nor should we overlook the social note in the representation. A perfect communion in a perfect society is promised. In the city of the living God believers are joined to the general assembly and church of the firstborn, and mingle with the spirits of just men made perfect. And all this faith recognizes. It does not first need the storms and stress that invade to quicken its desire for such things. Being the sum and substance of all the positive gifts of God to us in their highest form, heaven is of itself able to evoke in our hearts positive love, such absorbing love as can render us at times forgetful of the earthly strife. In such moments the transcendent beauty of the other shore and the irresistible current of our deepest life lift us above every regard of wind or wave. We know that through weather fair or foul our ship is bound straight for its eternal port.

Did Matthew, Mark, and Luke use Paul’s Epistles in writing their Gospels? I think they did, and this book shows why I think so. An investigation of the literary background of the Synoptic Gospels shows that Paul’s Epistles and Hebrews, which most scholars believe was not written by Paul, influenced the stories that the synoptic evangelists told about Jesus.

Do we not know that the Apostles spoke all tongues? How is it then that their gospels and their epistles are only in Hebrew, as S. Jerome witnesses928of the Gospel of S. Matthew; in Latin, as some think concerning that of S. Mark,929 and in Greek, as is held concerning the other Gospels which were the three languages chosen at Our Lord’s very cross for the preaching of the Crucified? Did they not carry the Gospel throughout the world? And in the world were there no other languages but these three? Truly there were, and yet they did not judge it expedient to vary their writings in so many languages. Who then shall despise the custom of our Church, which has for its warrant the imitation of the Apostles?930 Now for this, besides the great weight it should have to put down all our curious questionings, there is a reason which I hold to be most sound: it is that these other languages are not fixed, they change between town and town; in accents, in phrases and in words, they are altered, and vary from season to season and from age to age.

It is summed up for us in the Hebrew epistle when we are instructed to run life's race "looking unto Jesus the author and finisher of our faith." From all this we learn that faith is not a once-done act, but a continuous gaze of the heart at the Triune God.

In the search for an author [of Hebrews] we are virtually stumbling over Priscilla. No longer is it feasible to pretend she isn't there.

13 Who is wise and understanding among you? Let him show by his good behavior his works in the humility of wisdom.

Second, we observe that the Epistle to the Hebrews juxtaposes two descriptive nouns—“author and perfecter”—to form a polarity implied in their roots: Archegos (“author”) is based on the root arche, which means “beginning,” and teleotes (“perfecter”) is derived from telos, which means “end.” “Beginning” and “end” are syntactical poles. Thus, as the two nouns are employed in this text—covered by a single article in Greek—they convey the tension of contrast. Jesus is both the beginning and the goal of faith.

The Epistle to the Hebrews tells us that Christ is the same yesterday, today, and forever (Heb. 13:8). The Person who appeared to Abraham, Jacob, and Moses is the same One who lived and ate with the apostles. The One who gave Moses the teaching of the Torah also explained it to His disciples and fulfilled it in His life and work. Therefore, there are not pieces of the Torah that are applicable to Christians and others that are now irrelevant. There are not portions of the Holy Scriptures that are now to be ignored. The exact opposite is true. Through Christ, in the life of the Church, guided by the Holy Spirit, the commandments of the Torah can finally be fully lived out. The life of Christians in the Orthodox Church continues the way of life of the apostles and the earliest Christian communities. Even more, it continues the way of life that God established for His people from the very beginning.

The Abrahamic covenant, the Sinaitic covenant, and the Davidic covenant were not the covenant of grace, nor administrations of it; however, the covenant of grace was revealed under these various covenants. The Epistle to the Hebrews seems to sanction this understanding, particularly this passage: “For this reason Christ is the mediator of a new covenant, that those who are called may receive the promised eternal inheritance—now that he has died as a ransom to set them free from the sins committed under the first covenant” (Heb. 9:15).

Marc Z. Brettler: The Pentateuch; The Historical Books; The Poetical and Wisdom Books, The Canons of the Bible [with Pheme Perkins]; The Hebrew Bible's Interpretation of Itself; Jewish Interpretation in the Premodern Era Michael D. Coogan: Textual Criticism [with Pheme Perkins]; Translations of the Bible into English [with Pheme Perkins]; The Interpretation of the Bible: From the Nineteenth to the Mid‐ twentieth Centuries; The Geography of the Bible; The Ancient Near East; Time [with Pheme Perkins] Carol A. Newsom: The Apocryphal/ Deuterocanonical Books; Christian Interpretation in the Premodern Era; Contemporary Methods in Biblical Study; The Persian and Hellenistic Periods Pheme Perkins: The Gospels; Letters/ Epistles in the New Testament; The Canons of the Bible [with Marc Z. Brettler]; Textual Criticism [with Michael D. Coogan]; Translation of the Bible into English [with Michael D. Coogan]; The New Testament Interprets the Jewish Scriptures; The Roman Period; Time [with Michael D. Coogan]

the epistle to the Hebrews, in the New Testament, warns us about worshiping angels. An angel is only an angel if he reveals something of the presence and power of Jesus Christ.

Oh joy! oh delight! should we go without dying, No sickness, no sadness, no dread and no crying. Caught up through the clouds with our Lord into glory, When Jesus receives “His own.” O Lord Jesus, how long, how long Ere we shout the glad song, Christ returneth! Hallelujah! hallelujah! Amen, Halleljah! Amen. “Christ Returneth” —H. L. Thrner

In the eleventh chapter of his epistle to the Hebrews, Paul brings forth an honor roll of faith’s heroes and erects an Arc de Triomphe (arch to celebrate a victory) to their memory.

To-day harden not your hearts. Yesterday is the past of sin and misery. To-day is the present of divine grace and man’s faith. Tomorrow is eternity, full of joy and glory. To-day is the turning-point, the crisis, the seed-time.

What finally swung the debate regarding Hebrews was the argument that Paul was its author. The church in the early centuries believed that Paul was the author of Hebrews, and that landed the epistle in the canon. Ironically, there are few scholars today who believe that Paul wrote it, but there are even fewer who would deny that it belongs in the canon.

The whole revelation of the Tabernacle of David is a revelation of salvation through grace and faith, apart from animal sacrifices and ceremonies of the Law. It is a revelation of Davidic order of worship, songs and praises. It is a revelation of access within the veil, and that worship which is in spirit and in truth (John 4:20-24). The theology of David's Tabernacle is confirmed clearly in the Epistle to the Hebrews.

Study Romans, Galatians, Peter’s epistles, Hebrews, James, or Revelation and ask yourself, “Why do these authors quote or allude to the Torah much more frequently than they do the words of Jesus? Because no gospels had yet been written?” No, that can hardly be the reason. Even if Matthew, Mark, Luke, and John were not yet written, the teachings and sayings of Jesus would have been circulating orally. Then why does Moses get more apostolic press than Christ’s own words? The reason is straightforward: Jesus himself repeatedly affirmed that all things had already been written about him in Moses and the prophets. Far from ignoring the words of Jesus in their writings, therefore, the apostles strongly affirm them, for in quoting predominately from the Tanak, they confess, “You know what? Jesus is right. These Scriptures are all about him.

Paul Ricœur has two terms that neatly sum up this difference between modern contracts and God’s covenants.12 Contracts obey a logic of equivalence, a regime of strict justice in which unerring calculation determines the just measure of commitment in each case. It is the logic of the transaction and of the market, a reciprocal paradigm in which debts must be paid in full, but no more. The logic of equivalence belongs to a view of the world in which every gift is a trojan horse that requires reciprocation sooner or later: “They invited us round for dinner and baked their own dessert; we will have to do the same!” It is the ethics of a Derrida who ruefully acknowledges that “for there to be gift, there must be no reciprocity, return, exchange, counter-gift, or debt.”13 This is an impossible standard that leads him to conclude that the pure gift is impossible and could not even be recognized as such: gifts always fall back into economies of debt sooner or later, a grim reality that leads Terry Eagleton to remark “one would not have wished to spend Christmas in the Derrida household.”14 The contractual logic of equivalence is the logic of an eye for an eye and a tooth for a tooth. It is a human logic. God’s covenants, by contrast, operate according to a logic of superabundance, a lavish, gracious, loving paradigm of excess. God walks between the animal parts alone; the exodus rescue precedes the Sinai law; Christ lays down his life in the new covenant in his blood. This is the logic of the “how much more” of the Pauline epistles (Rom 5:9, 10, 15, 17; 11:24; 1 Cor 6:3; 2 Cor 3:9) and the letter to the Hebrews (Heb 9:14; 10:29; 12:9), of going beyond the call of duty, beyond what is right and proper, beyond what could reasonably be demanded on a ledger of credit and debt. The logic of superabundance replaces the fear and submission of Hobbes’s Leviathan or the tyranny of Rousseau’s general will with the love and sacrifice of Christ. It is the logic of grace and the gift. It is a divine logic. The

And this too shall pass.

Ancient Rabbinical ideas about Melchizedek associate him with Adam, and credit him with passing on Adam’s robes to Abraham. He is also seen as the prototype of another form and order of priesthood, differing from the Aaronic priesthood. The basis of the Melchizedekian Order of priests is eternal life, and Christ himself is referred to in the Epistle to the Hebrews 5:10 as being “a Priest after the Order of Melchizedek.” Whether

Christian doctrine which is presented to the mind and will, and is received by faith, is proved by experience.

James Ussher states in The Epistle to the Reader of his treatise The Annals of the World: Moreover, we find that the years of our forefathers, the years of the ancient Egyptians and Hebrews, were the same length as the Julian year. It consisted of twelve months containing thirty days each. (It cannot be proven that the Hebrews used lunar months before the Babylonian captivity.) Five days were added after the twelfth month each year. Every four years, six days were added after the twelfth month.

Repeatedly in these chapters God says, "See that you make them according to the pattern shown you on the mountain," (25:40) or "Set up the tabernacle according to the plan shown you on the mountain" (26:30) or the like. The epistle to the Hebrews picks up on this point. The tabernacle and temple were not arbitrary designs; they reflected a heavenly reality. "This is why Moses was warned when he was about to build the tabernacle: `See to it that you make everything according to the pattern shown you on the mountain"' (Heb. 8:5).

Parents bless their children by endeavouring to instate them in their own covenant-interest. God having promised to be a God unto believers, and to their seed in and by them, they do three ways bless them with the good things thereof: first, By communicating unto them the privilege of the initial seal of the covenant, as a sign, token, and pledge of their being blessed of the Lord; secondly, By pleading the promise of the covenant in their behalf; thirdly, By careful instructing of them in the mercies and duties of the covenant.

L. Floor puts the matter succinctly: `From the Epistle to the Hebrews may be derived this most important thesis: the deeper we enter the sanctuary the further we will penetrate the world.'46

The emphasis in the epistle to the Hebrews is “Don’t live for what the world will promise you today! Live for what God has promised you in the future! Be a stranger and a pilgrim on this earth! Walk by faith, not by sight!

The Epistle to the Hebrews (13:2) warns, “Don’t neglect to open up your homes to guests, because by doing this some have been hosts to angels without knowing it.

Pynchon’s thoughts turned often to the Epistle to the Hebrews, where Christ’s voluntary sacrifice was “the meritorious price of our redemption”—a phrase that resonated throughout his life.[50]