A Translation of the New Testament from the original Greek Part 33

(13)Send forward diligently Zenas the lawyer and Apollos, that nothing may be wanting for them. (14)And let those who belong to us learn also to be pre-eminent in good works for all necessary calls, that they be not without fruits.

(15)All that are with me salute thee. Salute those who love us with fidelity.

Grace be with you all. Amen.

This epistle was written to t.i.tus appointed by suffrage first bishop of the church of Crete, from Nicopolis in Macedonia.

THE EPISTLE of PAUL the APOSTLE, TO PHILEMON.

PAUL, a prisoner of Christ Jesus, and Timothy a brother, to Philemon the beloved, and our fellow-labourer, (2)and to Apphia the beloved, and to Archippus our fellow-soldier, and to the church at thy house: (3)grace be to you, and peace from G.o.d our Father, and the Lord Jesus Christ.

(4)I thank my G.o.d always, making mention of thee in my prayers, (5)hearing of thy love and faith which thou hast towards the Lord Jesus, and unto all the saints; (6)that there may be an operative communication of thy faith made known by every good thing, which is in you towards Jesus Christ. (7)For we have great joy and consolation in thy love, because the bowels of the saints have been refreshed by thee, brother. (8)Wherefore, though I have in Christ great liberty to enjoin thee what is becoming, (9)I rather for love's sake entreat, being such as Paul the aged, and now also a prisoner for Jesus Christ. (10)I entreat thee for my son, whom I have begotten during my bonds, Onesimus: (11)who in time past hath been an unprofitable servant to thee, but now very profitable to thee and to me: (12)whom I have sent back; thou therefore receive him, even as my own bowels: (13)whom I wished to detain about myself, that in thy stead he might have waited upon me during my bonds for the gospel: (14)but without thy consent would I do nothing; that this good deed of thine might not be as of necessity, but from thy own choice. (15)For to this end perhaps was he separated from thee for a season, that thou mightest receive him for ever; (16)no longer as a slave, but above a slave, as a brother beloved, especially by me, but how much more by thee, both in the flesh, and in the Lord? (17)If therefore thou holdest me a sharer with thee, receive him as myself. (18)If he hath injured thee or oweth thee ought, put that to my account; (19)I Paul have given it under my own hand, I will repay it, not to say to thee, that thou owest even thine own self unto me. (20)Yea, brother, I wish to have joy in thee in the Lord: refresh my bowels in the Lord. (21)Having confidence in thy obedience, I have written unto thee, knowing that thou wilt do more than I say. (22)But at the same time prepare me also a lodging: for I hope that through your prayers I shall be given unto you.

(23)There salute thee Epaphras, my fellow-prisoner in Christ Jesus; (24)Mark, Aristarchus, Demas, Luke, my fellow-labourers.

(25)The grace of our Lord Jesus Christ be with thy spirit. Amen.

Written to Philemon from Rome, by Onesimus one of his household.

THE EPISTLE TO THE HEBREWS.

CHAP. I.

G.o.d, who spake to the fathers of old at various times, and in different manners by the prophets, (2)in these last days hath spoken to us by a Son, whom he hath appointed heir of all things, by whom also he made the worlds; (3)who being the splendour of his glory, and the very impress of his substance, and upholding all things with his powerful word, by himself having effected the cleansing of our sins, he sat down at the right hand of Majesty on high; (4)made as much superior to the angels, as he hath inherited a more distinguished name than they.

(5)For to which of the angels ever said he, "My Son art thou, I have to-day begotten thee[120]?" And again, "I will be to him a Father, and he shall be to me a Son[121]?" (6)And again, when he introduces the first-begotten into the world, he saith, "Let all the angels of G.o.d also worship him[122]." (7)And concerning the angels indeed he thus speaks: "Who maketh his angels spirits, and his ministering servants a flame of fire[123]." (8)But to the Son, "Thy throne, O G.o.d, is unto eternity; a sceptre of rect.i.tude is the sceptre of thy kingdom. (9)Thou hast loved righteousness, and hated iniquity; therefore G.o.d, thy G.o.d, hath anointed thee with the oil of exultation above those who partake with thee[124]." (10)"And thou from the beginning, O Lord, hast founded the earth, and the heavens are the works of thine hands. (11)They will be destroyed, but thou remainest; and they all will grow old as a garment, (12)and as a cloak thou wilt wrap them up, and they will undergo a change: but thou art the same, and thy years will never end[125]." (13)Unto which indeed of the angels said he ever, "Sit at my right hand until I put thine enemies for a footstool of thy feet[126]?"

(14)Are they not all ministerial spirits, sent to perform service on account of those who are about to inherit salvation?

CHAP. II.

FOR this reason we ought to attend more diligently to the things which have been heard, lest by any means we let them flow by us. (2)For if the discourse spoken by angels was confirmed, and every transgression and disobedience received a just punishment as its due, (3)how shall we escape if we neglect so great salvation, which, commencing at the beginning to be spoken by the Lord, was confirmed unto us by those who had heard him; (4)G.o.d superadding his testimony with them, by signs, and wonders, and various miracles, and gifts of the Holy Ghost, according to his own will?

(5)For he hath not subjected the future world, of which we are speaking, to the angels. (6)But one in a certain pa.s.sage testifieth, saying, "What is man, that thou rememberest him, or a son of man, that thou regardest him?" (7)"Thou hast made him for a little while lower than angels, thou hast crowned him with glory and honour, and hast placed him over the works of thy hands: (8)thou hast subjected all things under his feet[127]." Now in subjecting all things to him, he left nothing unsubjected to him; but at present we see not yet all things subjected to him. (9)But we see Jesus for a little while made lower than angels, by the suffering of death, crowned with glory and honour, that, by the grace of G.o.d, he might taste of death for every one.

(10)For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to perfect the Author of their salvation by sufferings. (11)For both he that sanctifies, and they who are sanctified, are all of one. For which cause he is not ashamed to call them brethren, (12)saying, "I will declare thy name to my brethren, in the midst of the church I will sing hymns to thee[128]." (13)And again, "I will place my confidence in him[129]."

And again, "Behold! Here am I, and the children which G.o.d hath given me[130]."

(14)Seeing therefore that the children have partaken of flesh and blood, he also himself, in exact resemblance, partook of the same, that by death he might destroy him who held the power of death, that is, the devil; (15)and deliver those, even as many as through their whole life were subjects of bondage to the fear of death. (16)For he verily took not on him the angelic nature, but a.s.sumed that of the seed of Abraham.

(17)Wherefore he ought in all things to be made like to his brethren, in order to become a merciful and faithful high-priest in those things which relate to G.o.d, to make a propitiation for the sins of the people: (18)for inasmuch as he hath himself suffered, having been tempted, he is able to succour those who are tempted.

CHAP. III.

WHEREFORE, holy brethren, partakers of the heavenly calling, contemplate the apostle and high-priest whom ye confess, Jesus Christ; (2)who was faithful to him who appointed him, as Moses also was in all his house. (3)For this personage hath been counted worthy of higher glory than Moses, inasmuch as he who built it, hath greater honour than the house. (4)For every house is built by some person; but he who is the architect of all things is G.o.d. (5)And Moses indeed was faithful in all that house of his as a servant, to bear testimony of the things which should be after spoken; (6)but Christ as a son over his own house: whose house are we, if we hold firmly the confidence and glorying of hope stedfast unto the end. (7)Wherefore, as the Holy Ghost saith[131], To day if ye will hear his voice, (8)harden not your hearts, as in that bitter provocation, at the day of the temptation in the wilderness; (9)when your fathers tempted me, proved me, and saw my works during forty years. (10)Wherefore I was provoked against that generation, and said, They are always deluded in heart, and they have not known my ways: (11)so I swore in my wrath that they shall not enter into my rest. (12)Take heed, brethren, that there be not in any one of you a wicked heart of infidelity, _evident_ in departure from the living G.o.d: (13)but exhort one another daily, whilst to-day remains, that no one of you be hardened by the deceitfulness of sin. (14)For we are partakers with Christ, if we hold the beginning of our confidence firm unto the end; (15)while it is said, To-day if ye will hear his voice, harden not your hearts as in the provocation. (16)For some, though they had heard, provoked him; yet not all who came out of Egypt by Moses. (17)But against whom was he incensed forty years? Was it not against those who had sinned, whose corpses fell in the wilderness?

(18)And to whom did he swear that they should not enter into his rest, but to those who did not believe? (19)So we see that they could not enter in because of unbelief.

CHAP. IV.

LET us fear then lest, though a promise be left of entering into his rest, any one of you should appear to fail of obtaining it. (2)For we are hearing the same gospel preached as they did; but the word heard did not profit them, not being incorporated by faith with those who heard it. (3)For we who have believed, have entered into the rest, even as he said, "So, I sware in my wrath, that they shall not enter into my rest;" and that notwithstanding the works were done from the foundation of the world. (4)For he said in a certain pa.s.sage concerning the seventh day to this purport, "And G.o.d rested on the seventh day from all his works[132]." (5)And in this pa.s.sage again, "They shall not enter into my rest." (6)Forasmuch therefore as it remaineth for some to enter into it, and they who first had the gospel preached to them entered not in because of unbelief; (7)again he limiteth a certain day, saying by David, To-day, after so long a time; as it is said, "To-day if ye will hear his voice harden not your hearts." (8)For if Joshua had given them the rest, he would not afterwards have spoken of another day. (9)A sabbatical rest then still remaineth for the people of G.o.d.

(10)For he that is entered into his rest, he also hath rested from his works, as G.o.d did from his own. (11)Let us then earnestly endeavour to enter into that rest, lest any person fall after the same example of unbelief. (12)For the word of G.o.d is quickening, and energetic, and sharper than every two-edged sword, and piercing through and through, so as to divide both soul and spirit, both joints and spinal marrow, and critically judges the thoughts and intents of the heart. (13)Even creation is not invisible before him, but all things are naked, and fully displayed before his eyes, to whom we must give our account.

(14)Having then a great high-priest pa.s.sed through the heavens, Jesus the Son of G.o.d, let us hold fast the confession. (15)For we have not an high-priest incapable of a fellow-feeling with our infirmities, but one tempted in all points, in exact resemblance with ourselves, sin excepted. (16)Let us therefore approach with boldness the throne of grace, that we may receive mercy, and find grace for seasonable help.

CHAP. V.

FOR, every high-priest taken from among men, is const.i.tuted on behalf of men for those services which relate to G.o.d, that he should offer both gifts and sacrifices for sins: (2)being able to feel tenderly for the ignorant and erroneous; forasmuch as he is himself encompa.s.sed with infirmity. (3)And on this account he ought, as for the people, so also for himself, to offer sacrifice for sins. (4)And no man a.s.sumes to himself this honour, but he who is called of G.o.d, even as Aaron was.

(5)So Christ also did not himself a.s.sume the glory to become high-priest, but he _gave it_ who spake to him, "Thou art my Son; I have this day begotten thee." (6)As he saith also in another pa.s.sage, "Thou art priest forever after the order of Melchisedec[133];" (7)who in the days of his flesh, with strong crying and tears, having offered up prayers and supplications to him who was able to save him from death, and being heard for his reverential awe, (8)though he was a son, he learned obedience from the things which he suffered: (9)and complete himself, he became the author of eternal salvation to all who obey him; (10)publicly proclaimed of G.o.d high-priest after the order of Melchisedec.

(11)Concerning whom we have much to discourse, and of difficult interpretation to explain, seeing ye are dull of hearing. (12)For though ye ought for the time to be teachers of others, ye have again need that some one teach you the leading principles of the oracles of G.o.d; and are become as those who need milk, and not solid food. (13)For every one who useth milk is inexperienced in the word of righteousness: for he is an infant. (14)But solid nourishment is proper for grown men, even as many as by habit have their organs of perception exercised for the discernment both of good and evil.

CHAP. VI.

WHEREFORE, desisting from initiatory discourse respecting Christ, let us advance towards perfection; not again laying a foundation of repentance from dead works, and faith in G.o.d, (2)of the doctrine of ablutions, and of imposition of hands, and of the resurrection of the dead, and of eternal judgment. (3)And so we will do, if G.o.d permit.

(4)For it is not possible to renew again unto repentance those who have been once illuminated, and have tasted the celestial gift, and have been made partakers of the Holy Ghost, (5)and have tasted the good word of G.o.d, and the powers of the world to come, (6)and yet have fallen away: for they crucify again to themselves the Son of G.o.d, and expose him to public infamy. (7)For the earth which imbibes the rain which often falls upon it, and bringeth forth herbage suitable for those by whom it is cultured, receiveth a blessing from G.o.d; (8)but if it produceth thorns and thistles, it is abandoned, and near the curse _of barrenness_, whose end will be for burning.

(9)But, beloved, we are persuaded concerning you that things are better, and connected with salvation, though we thus speak. (10)For G.o.d is not unjust, to forget your work and labour of love, which ye have demonstrated in his name, having ministered a.s.sistance to the saints, and still ministering. (11)But we earnestly desire that every one of you do manifest the same diligence, in order to obtain the full a.s.surance of hope unto the end: (12)that ye be not slothful, but imitators of those who, by faith and long suffering, are inheriting the promises. (13)For G.o.d when he gave the promise to Abraham forasmuch as he had nothing greater to swear by, sware by himself, (14)saying, "Verily, blessing, I will bless thee, and multiplying, I will multiply thee[134]." (15)And so after long patient waiting he obtained the promise. (16)For men indeed swear by something greater than themselves; and an oath for confirmation is with them conclusive in all disputes.

(17)And thus G.o.d, designing more abundantly to demonstrate to the heirs of promise the immutability of his will, pledged himself by oath, (18)that by two immutable things, in which it was impossible for G.o.d to lie, we might have strong consolation, who have fled for refuge to lay hold on the hope set before us; (19)which, as an anchor for our soul, we hold both sure and stedfast, and entering into the sanctuary within the vail, (20)into which the forerunner for us is entered, even Jesus, made after the order of Melchisedec an high-priest for ever.

CHAP. VII.

FOR this Melchisedec, king of Salem, a priest of G.o.d most high, who met Abraham returning from the slaughter of the kings, and blessed him; (2)to whom also Abraham gave a tenth share of all the spoil: being, as the interpretation of his name imports, first, King of righteousness, and then also King of Salem, that is, King of peace: (3)without father, without mother, without genealogy, having neither beginning of days nor end of life, but in exact resemblance with the Son of G.o.d, abideth a priest for ever. (4)Now observe how great is this _Melchisedec_, to whom even Abraham the patriarch gave the tenth of the spoils. (5)For they indeed of the sons of Levi, who are admitted to priesthood, have an order to receive t.i.thes from the people according to the law, that is, of their brethren, though also sprung from the loins of Abraham.

(6)But he who derived not his genealogy from them, received t.i.thes from Abraham, and blessed him who had the promises; (7)but without all dispute the inferior receives benediction from the superior. (8)And here indeed dying men receive the t.i.thes, but there he hath a testimony borne to him that he liveth. (9)And, if I may so say, through Abraham even Levi, who receiveth t.i.thes, paid t.i.thes. (10)For he was as yet in the loins of his father when Melchisedec met him. (11)If therefore there was perfection by the Levitical priesthood (for under that the people had the law given to them), what farther need was there that another priest should arise after the order of Melchisedec, and not be called after the order of Aaron? (12)For the priesthood being transferred, there is of necessity an abrogation of the law also.

(13)For he to whom these things are spoken belonged to another tribe, in which no man approached the altar. (14)For it is evident that our Lord sprang from Judah; to which tribe Moses spake nothing concerning the priesthood; (15)and it is yet more abundantly evident, that there should arise another priest after the likeness of Melchisedec, (16)who was not made such by the law of a carnal commandment, but by the power of a life indissoluble. (17)For the testimony is, Thou art a priest for ever after the order of Melchisedec. (18)For there is indeed an abrogation of the preceding command, because of its weakness and inutility. (19)For the law led to no perfection, but was an introduction to a better hope, by which we draw nigh unto G.o.d.

(20)Moreover, forasmuch as he was not _made priest_ without an oath, (21)(for they indeed were made priests without an oath; but he with an oath, by him who said unto him, "The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchisedec:") (22)by so much is Jesus become the surety of a better testament.

(23)And they indeed are many who were made priests, because by death they were prevented from abiding _in their office_: (24)but this person, because he abideth for ever, hath a priesthood that pa.s.seth not over to another. (25)Wherefore also he is able to save to the uttermost those who come unto G.o.d by him, seeing he ever liveth to make intercession for them. (26)For such an high-priest was suitable to us, holy, inoffensive, spotless, separate from sinners, and made higher than the heavens: (27)who hath not daily need, as the high-priests, first, to offer sacrifice for their own sins, afterwards, for those of the people: for this he did once for all, when he offered up himself.

(28)For the law const.i.tutes men high-priests, though they have infirmity; but the word of the oath, which is since the law, const.i.tutes the Son, unto eternity completely perfect.

CHAP. VIII.

NOW the summary of the things spoken is this: we have such an high-priest, who hath taken his seat at the right hand of the throne of Majesty in the heavens; (2)a minister of the holies, and of the true tabernacle which the Lord hath pitched, and not man. (3)For every high-priest is appointed to offer both gifts and sacrifices: wherefore it is necessary that this person also have somewhat to offer. (4)For if he were on earth, he would not be a priest, there being priests who offer gifts according to the law; (5)who perform the service after the figure and shadow of things in the heavens, as Moses was divinely instructed, when he was about to finish the tabernacle. "For see,"

saith G.o.d, "that thou make all things according to the model shewed thee on the mount[135]." (6)But now hath Christ obtained a more excellent ministry, inasmuch as he is the mediator of a better covenant, which hath been established on better promises.

(7)For if that first covenant had been faultless, there would have been no place sought for a second. (8)For finding fault with them, he saith, "Behold, the days are coming, saith the Lord; and I will accomplish for the house of Israel and for the house of Judah a new covenant: (9)not according to that covenant which I made with their fathers, in the day when I laid hold upon their hand to lead them up out of the land of Egypt; because they continued not in my covenant, and I took no longer care of them, saith the Lord. (10)For this is the covenant which I will make with the house of Israel after those days, saith the Lord; giving my laws to their understanding, even on their hearts will I inscribe them: and I will be to them a G.o.d, and they shall be to me a people.

(11)And they shall no more teach every man his neighbour, and every one his brother, saying, Know the Lord: for all shall know me from the mean man of them unto the great among them. (12)For I will be placable to their unrighteousnesses and their sins, and their iniquities I will never more remember[136]." (13)In calling it a new covenant, he hath made the first antiquated. Now what is antiquated and grown aged, is near evanescence.

CHAP. IX.

THEN also the first tabernacle had indeed regulations for the divine service, and a sanctuary furnished. (2)For the tabernacle was prepared; the first part, in which was both the candlestick, and the table, and the shew-bread, which is called the holy. (3)But behind the second vail was the tabernacle, called the holy of holies: (4)having the golden censer, and the coffer of the covenant, overlaid with gold within and without, in which were the golden urn containing the manna, and Aaron's rod which had budded, and the stone tables of the covenant; (5)and above, over it the cherubim of glory, overshadowing the propitiatory.

(6)Now when these things were thus disposed, the priests entered continually into the first tabernacle indeed, performing the divine services: (7)but into the second once in every year entered the high-priest alone, not without blood, which he offered for his own inadvertencies, and for those of the people: (8)the Holy Ghost thus signifying, that the way into the holies was not yet made manifest, whilst the first tabernacle held its station; (9)which figurative representation _continues_ unto the present time, according to which both gifts and sacrifices are offered, which cannot, with respect to conscience, make him perfect who performs the services, (10)as they consist only of meats, and drinks, and different ablutions, and corporal services, until the appointed time of perfect reformation.

(11)But Christ becoming the high-priest of future good things, through a better and more perfect tabernacle, not made with hands, that is, not of this creation; (12)nor by the blood of goats and of calves, but by his own blood, he entered once for all into the holies, having obtained eternal redemption.

(13)For if the blood of bulls, and of goats, and the ashes of an heifer sprinkling the defiled sanctifieth to corporal purification, (14)how much more shall the blood of Christ, who, by the eternal Spirit, offered up himself in sacrifice without blemish to G.o.d, cleanse our conscience from dead works, that we may perform divine service to the living G.o.d?

(15)And for this cause he is the mediator of the new testament, that, death being suffered for the redemption of transgressions committed against the first testament, they who are called might receive the promise of an eternal inheritance. (16)For where a testament is, of necessity the death of the testator is implied. (17)For a testament is valid when men are dead; for else it is of no efficacy whilst the testator is alive. (18)Wherefore also that first testament was not consecrated without blood. (19)For when every command according to the law had been spoken by Moses to all the people, taking the blood of calves and of goats, with water, and scarlet wool, and hyssop, he sprinkled both the book itself and all the people, (20)saying, This is the blood of the testament which G.o.d hath enjoined unto you. (21)And the tabernacle also, and all the vessels employed in the divine service, he in like manner sprinkled with blood. (22)And almost all things are purified by blood according to the law, and without effusion of blood there is no remission of sin. (23)There was a necessity therefore that the representations of the things in heaven should be purified by these; but the celestial things themselves with better sacrifices than these. (24)For Christ is not entered into the holies made with hands, the ant.i.types of the true; but into heaven itself, now to appear before the presence of G.o.d for us: (25)and not that he should often offer up himself in sacrifice, as the high-priest enters every year into the holies with blood not his own, (26)(for in that case he must have suffered often since the foundation of the world:) but now once for all at the consummation of the ages hath he been manifested for the abolishing sin by the sacrifice of himself. (27)And forasmuch as it is appointed to men once to die, but after this the judgment, (28)so Christ having been once offered in sacrifice to bear the sins of men, will appear the second time without sin, to those who expect him, for their salvation.