Tim. 4:7).  The only other occurrence is Hebrews 12:1, `the race that is set

before us'.

Athlesis, athleo, sunathleo, are similarly borrowed from the games (Heb.

10:32; 2 Tim. 2:5; Phil. 1:27).  In addition it should be noted that in 1

Corinthians 4:9 Paul uses the word theatron, `spectacle', and in Hebrews 10:33

theatrizomenoi, `gazing stock', which reveal the same shrinking and sensitive

Apekdechomai.  This word does not occur anywhere else except in Paul's

undoubted epistles, and Hebrews.  It means always expectation in connection

with the second coming of the Lord (Heb. 9:28; 1 Cor. 1:7; Phil. 3:20).

Douleia, `bondage', occurs only in Romans, Galatians and Hebrews.

Bondage of corruption, bondage of the fear of death, are associated ideas.

Intercession (entugchano) (Rom. 8:27; Heb. 7:25).

The reader will find

other examples, but we pass on to other `proofs'.

The writer of Hebrews speaks of our brother Timothy (Heb. 13:23).  In the

opening of 2 Corinthians andof Colossians, Timothy is called `our brother',

while the idea that Timothy would `come' and that `shortly'

is found in 1 Corinthians 16:10, 1 Thessalonians 3:6 and Philippians 2:19,23.

Timothy, by reason of his parentage, had been circumcised and would be accepted

by the Hebrew Christians.  These are but a few, selected from a mass of

parallels accumulated, tabulated, analysed, and commented on in a book of 670

pages, by Forster, on Hebrews, a book literally crammed full of evidence for

the Pauline authorship of Hebrews.  Our space however is exceedingly limited

and so we pass on to another proof of the Pauline authorship of Hebrews.  It is

often said that Paul's name does not occur in the epistle.  That is so, but his

sign manual is there for all to see.

Owing to a deception that had been practised upon the church by someone

sending an epistle purporting to have come from Paul, he drew attention to the

fact that he wrote `like this' where not only the handwriting itself is

referred to, a proof in itself, and one accepted today in banks, wills, leases,

contracts, judgments, marriages, births and deaths, but also that he adopted a

certain phrase, which added to the proof of his identity.  The salutation of

Paul with mine own hand.  In the article entitled Galatians (p. 37), we have

discussed this particular matter, and this article should be referred to.

`Which is the token in every epistle: so I write'.  Something therefore

Paul assured the reader he would write, and that he would write it in every

epistle.  This of necessity would also demand Divine supervision to prevent

anyone else using the same terms at the close of an epistle -- otherwise the

object would be defeated.  `So I write' (2 Thess. 3:17).  Then follows, in the

handwriting of Paul himself, the words `The grace of our Lord Jesus Christ be

with you all.  Amen' (2 Thess. 3:18).  Now if each of the thirteen epistles

that bear the name of Paul be examined, it will be found that each has a

benediction which uses the phrase `Grace ... with you' in a variety of ways.  2

Corinthians concludes with the longest and fullest of these benedictions, and

Titus ends with one of the shortest, `Grace be with you all.  Amen' (Tit.

3:15).  It is with these identical words that the epistle to the Hebrews

closes.  Shall we not therefore be compelled to accept this `sign -manual' of

the apostle, and maintain that Paul was the writer of the epistle to the

Hebrews?  This is the one anonymous epistle of the twenty -one that are found

in the New Testament.  Why should the writer of any epistle suppress his