Scholars have also proposed the following persons as authors: Luke, Clement of Rome, Barnabas, Apollos, Timothy, Philip, Peter, Silas, Jude, and Aristion. Ultimately it does not matter that the identity of the human author is now lost. We should be satisfied with the fact that early Christians received the letter as inspired and authoritative Scripture and that its value for Christian discipleship is unquestioned.
The author of Hebrews wanted to exalt Jesus Christ. A verbal indication of this desire is the consistent and repetitive usage of the Greek word kreitton, which means "better," "superior," or "more excellent." This word is the common thread that binds together the complex and subtle theological argumentation of the book. In comparison to everything else in the divine plan for creation and redemption, Jesus Christ is superior. The author described the superiority of the new covenant to the old covenant because he wanted his readers to remember that Jesus Christ is the fulfillment of the law and God's promises in the OT. In this light, readers should be careful not to "crucify to themselves the Son of God afresh, and put him to an open shame" (6:6). The author wanted to move these believers from their arrested state of development into a pattern of growth in their relationship with Jesus Christ.
No other book in the NT ties together OT history and practices with the life of Jesus Christ as thoroughly as the book of Hebrews. Just as Jesus Christ taught that the OT was fulfilled in Himself (Matt. 5:17-18; Luke 24:27), so the author of Hebrews taught that the old covenant was brought to completion in the new covenant (7:20–8:13). Hebrews also shows that because the old covenant has been fulfilled in the new covenant, the new covenant is actually "better" (7:22). The new covenant was made superior by the ministry of Jesus Christ.
In concluding the book of Hebrews, the author wrote, "And I beseech you, brethren, suffer the word of exhortation: for I have written a letter unto you in few words" (13:22). If the literary style of Hebrews indicates anything, it is that it is a written theological sermon. It is not so much a letter—although it certainly ends like one—because it has no opening subscription, as was the norm with ancient letters. Hebrews instead begins with an introductory essay about the superiority of Jesus Christ (1:1-4). However, its capacity to encounter the reader's soul indicates it is more than just a literary essay. Indeed, it has a definite sermonic character since it expounds the Scriptures at length in order to challenge the reader to faith and faithfulness. The sustained development of a complex, holistic theology of covenant indicates that Hebrews is a written theological sermon that discloses the broad sweep of God's grand redemptive plan for humanity.
Hebrews Study Notes
1:1-2:18 Everything in creation and everything in redemption history is centered in Jesus Christ, the Son of God and the Son of man. The author was convinced that Jesus was the focal point of all that God had done and, therefore, that He was the focal point of the faith of the church. Jesus Christ is the agent of creation, the height of revelation, the mediator of redemption, and the judge of history.
1:1-2a These verses relate the revelation of Jesus Christ to God's previous revelation to the OT prophets. God spoke in past ages by the prophets in a variety of ways and times, but He has now progressed past this former revelation and spoken directly to mankind by his Son. The doctrine of progressive revelation recognizes the prophets' words as divine revelation, but their words pointed ahead to the promise of a Messiah. This Messiah has now come—Jesus Christ.
1:2b-4 Seven praises start the letter's argument that Jesus Christ and everything connected with Him is superior to all that had come before and all that will come after Him. (1) Jesus Christ is the heir of creation for whom all things have been made. (2) He is the Creator through whom all things have come into existence. (3) He is the radiance of the divine glory toward which all of creation looks for fulfillment. (4) He is the exact image (Gk charakteyr) of the person (Gk hupostaseos) of God the Father. This means the Son participates in the divine nature with the Father. (5) He is the word of God, the only prophet of God who is also God Himself. (6) He is the priest of God who has provided the perfect sacrifice for all human sins. (7) He is the king who sits on the throne at the right hand of the Father. Jesus is, therefore, higher in rank and superior to those high beings of creation known as angels.
1:5-14 The author teaches his readers about the divine and human natures of the Son of God by establishing His superiority to the angels and to Moses. It would have shocked the typical Jewish reader to hear that a man was higher in rank than angels. Jesus Christ was fully human, but He was fully divine. This makes Him superior to the angels.
Drawing on a series of OT quotations attributed to God, the author demonstrated how God the Father had addressed His Son as divine. God the Father addressed Him uniquely as my Son (2 Sam. 7:14; 1 Chron. 17:13; Ps. 2:7), God (Ps. 45:6-7), and Lord (Ps. 102:22). Moreover, God the Father attributed divine activities to His Son. He is the firstbegotten Son who was brought into the world so that all the angels must worship him (Deut. 32:43; Ps. 97:7). He is the Son who made the angels his angels and his ministers (Ps. 104:4). He is the Son who sits on the divine throne and rules with the divine attribute of righteousness (Ps. 45:6-7). He is the Son who created heaven and earth in the beginning, and who will remain the same when creation is consummated, because He shares in the divine attribute of the eternal (Ps. 102:25-27). These examples show that God the Father declared Jesus Christ, the promised Messiah, to be the eternally begotten Son of God.
2:1-4 In this chapter the author turned to the consideration of Jesus as a human being. He is the Son of man just as surely as He is the Son of God. Believers err if they emphasize one reality to the neglect of the other. The author uses the fact that the law was stedfast or binding to introduce the first of several strong exhortations in the book (3:7-19; 5:11–6:3; 10:26-31; 12:1-2,14-29). He warned his readers about the danger of drifting away from participating in the gospel mission by standing on the sidelines as God's plan for history moves forward. The gospel was verified to its first hearers by signs and wonders and spiritual gifts as the church was in its foundational stages. The Word of God is now verified by the internal testimony of the Holy Spirit, so there seems no further need for such spectacular acts of verification.
2:5-9 The author demonstrated that the eternal Son entered creation to become a man and thereby for a little while became lower than the angels. Psalm 8, on one level taken to be a reference to mankind and the dominion conferred on him by God, also applies to the son of man as Jesus Christ. Psalm 8 is a look backward to Genesis as well as a look forward to events disclosed in the book of Revelation, where God subjects all things to humanity by subjecting them to Jesus. Jesus was crowned with glory and honour by God because He suffered death for every man. Like Paul, the author noted that the coronation of Jesus Christ as King of kings followed His humiliating crucifixion in obedience to the Father (Php. 2:8-9).
2:10-18 The author showed why it was necessary that the eternal Son became a man. First, it was appropriate that the Son should have a ministry completed in sufferings, which all humans experience, so that he might identify with us and bring many sons into the presence of God. People who have accepted Christ's sacrifice on their behalf can be referred to as "children" of God because the Son of God has made them His brethren. The author quoted three OT verses to show that the Son is present in the gathered church (Ps. 22:22), that the Son trusts the Father (Isa. 8:17), and that the church can come before the Father because it is united with Christ (Isa. 8:18). Second, the Son became a man and suffered death so that He could destroy . . . the devil and thereby free His children from the fear of death. Third, the Son became a man and suffered death so that He could serve as a faithful high priest in service to God. The only person who can serve as a mediator between God and man is the One who is both God and man. It is by reason of His faithfulness as a man who was tempted and suffered that He could make reconciliation. Not only did He suffer divine retribution on our behalf, but He is able to help us because He is like unto his brethren in every way except sin.
3:1-4:16 In these chapters the author turned from demonstrating the Son's superiority over the angels to demonstrating that the Son is superior to Moses, the mediator of the law, and Joshua, the conqueror of the promised land. The common thread through these chapters is faithfulness. By explaining that Jesus was faithful (3:2), the author hoped to persuade the readers to hold fast (4:14) until the end.
3:1-6 The author appealed to his commonality with the readers, addressing them as holy brethren who had received the same calling from God as he. He asked them to turn their minds and hearts toward Jesus. God had identified Moses as the one who was uniquely faithful in all his house (see Num. 12:7). His faithfulness was for the sake of showing the superiority of the faithfulness of Christ, since Christ was faithful as a son over his own house. Jesus was faithful "over" the "house" of which Moses was a part. Although Moses was faithful in relaying God's law, his appointed role was to point toward the coming Son of God. Jesus, who was faithful in His role of bringing the gospel to those under the condemnation of the law, is therefore worthy of more glory.
3:7-19 Having established the superiority of the gospel of Christ to the law of Moses, the author proceeded to explain the meaning of Psalm 95. His purpose was to warn his readers that if the punishment for disobedience of the law was severe, then punishment for faithlessness to the gospel would be far worse. The judgment of God is described in Ps. 95:7-11 on the disobedient Israelites in the wilderness. God did not allow that faithless generation to enter the promised land because they hardened their hearts against Him. The lesson is that those who hear the voice of God should not determine to be defiant against God's Word and disobey His commands. The result of such unbelief is divine judgment. They would not enter God's rest.
4:1-16 The author now drew the readers into examining their own personal faith as the Word of God shines its penetrating light upon the inner man. Faithfulness begins with a proper internal disposition. The quick and powerful Word of God probes into the deepest part of a person like a surgeon's knife to discern his innermost thoughts and intents. God's Word reveals to him both his ingrained wickedness and the saving way of faith. At that critical point, when the divine judge reveals Himself through His Word, the hearer must labour to enter the divine rest by believing.
If the result of unbelief and disobedience to God is exclusion from divine rest, then the result of true faith and faithfulness to God is entrance into everlasting divine rest. Jesus in verse 8 refers to Joshua, son of Nun. Everlasting rest was not available through the ministry of Joshua in the OT since it was reserved for the ministry of the NT "Joshua." The name "Jesus" is a Greek derivative of the Hebrew name Joshua, which means "the Lord is salvation." The ministry of Joshua did not bring people sabbath rest. Only through the superior ministry of Jesus the Son of God may a person enter divine rest. Only through the great high priest, who has come from heaven and identified with man in his weakness, may we boldly approach the throne of grace.
5:1-6:20 The author established the superiority of Jesus as priest over Aaron. The Son's superior work as a high priest serves as the basis for a call to Christian maturity.
5:1-10 Aaron was the high priest of Israel who had been called of God, thus establishing his authority. His purpose as a priest was to offer to God sacrifices for sins on behalf of the people, and to have compassion on the ignorance and waywardness of the people on behalf of God. The problem with Aaron's priesthood was Aaron himself; since he was a sinner, he had to make a sin offering for himself as well as for the people.
Like Aaron, Jesus was called by God, but according to Ps. 110:4, God gave Him a unique calling as a high priest after the order of Melchisedec. Christ's priesthood was on an entirely different level than that of Aaron. Like Aaron, he offered prayers and supplications, but unlike Aaron, Christ was heard in that he feared. Unlike Aaron, Christ learned obedience through suffering. Unlike Aaron, the salvation that Christ brought was eternal.
5:11-6:3 The author paused to consider the theological and moral state of his readers; they might not understand the difficult doctrines he was explaining. Because of their immaturity, they needed to be warned about failure and encouraged toward maturity. The author listed six basic principles of the elementary message about the Messiah that serve as the foundation of the Christian faith and life. These principles may be divided into three groups of two each. (1) Repentance from sinful actions and faith in God (6:1) are the two sides of conversion that begin the Christian life. (2) The baptism of new believers who have received the gospel and laying on of hands for Christian leaders (6:2) to proclaim the gospel are fundamental components of church life. (3) The good news of the resurrection and the warning of eternal judgment (6:2) are essential components in the gospel that the church preaches.
6:4-20 Verses 6-9 have been the subject of much debate. There are several possible interpretations regarding the author's intentions and the identity of those who fall away. First, some say they were genuine Christians who had forsaken Jesus and reverted to Judaism. A second view says they were hearers who had understood the gospel but had not become true believers. A third interpretation identifies the things that accompany salvation as sanctification rather than justification. A fourth interpretation holds that the writer is speaking about apostasy as a hypothetical possibility rather than a reality.
The first interpretation neglects the author's claim that he was speaking in a rhetorical way and was persuaded better things regarding his readers. The second interpretation must overcome the language of conversion in verses 4-5. These phrases indicate something beyond a mere hearing of the gospel. The third interpretation does not adequately deal with the fact that it is impossible for the apostate to renew his repentance once he has chosen the way of faithlessness.
Because of problems with the first three views, the fourth interpretation—that the author was speaking of an unfulfilled possibility rather than a concrete reality—seems most acceptable. Indeed, he used the warning against apostasy as a rhetorical means to call his readers to shew the same diligence they had shown before. He was confident of something better than apostasy in their lives because he saw their prior love for Christ and faithful service in His name. The author was not detailing a doctrine of apostasy; he was calling his readers to progress toward maturity. Every succeeding statement promotes this goal. Like Abraham, who obtained the promise of God after he had patiently endured, the readers should lay hold upon the hope before them because God has confirmed His promise with an oath. And because Jesus has entered the inner sanctuary of God's presence, the Christian has a sure and firm anchor for the soul. There is not a hint of wavering in the author's voice about either God's will or the final outcome for his dear friends.
7:1-10:39 These chapters are an extended discourse on the superiority of the priesthood of Christ as demonstrated by the superiority of His order, His covenant, His ministry, and His sacrifice.
7:1-19 The Levitical priesthood of the Jews was grounded in the order of Aaron, but the priesthood of Jesus Christ is grounded in the order of Melchisedec. The mysterious Melchisedec appeared in Gen. 14:18-20 and was not mentioned again until the messianic promise was made in Psalm 110. The author of Hebrews drew from the OT witness to show that the order of Melchisedec was eternal in origin and scope. Melchisedec participated in the divine attributes of eternity, righteousness, peace, and sovereignty. His eternality is evident in that he abides as priest continually—without beginning or end. His righteousness is evident in His name since Melchisedec is Hebrew for "king of righteousness." His peace is evident in the fact that he was also declared to be the King of Salem, which means "king of peace."
Finally, Melchisedec's sovereignty was recognized by Abraham, who paid this priest-king a tenth part of all he had when he returned victorious from war. If Abraham recognized Melchisedec's superiority by paying him a tithe, then Israel must, too. The author argued that the Levitical priesthood was inferior to that of Melchisedec because the inferior is blessed by the superior. The sovereignty of Melchisedec is reflected in the sovereignty of the Son of God, because while the Levitical priesthood was authorized by a carnal commandment, the priesthood of Christ was authorized by the power of an endless life.
7:20-8:13 The author addressed next the authorizing sources of the two priesthoods. Typically, authority was granted to an agreement or a covenant through the confirmation of an oath. Citing Jer. 31:31-34, the author noted the old covenant between God and Israel was dependent on the oath of man; unfortunately, they continued not in this covenant. But the new covenant promised through Jeremiah was different, because the oath here was made entirely by God. Because God swore to the new covenant, it was eternally guaranteed. He said He would be merciful to them and place His laws in their minds and hearts. Because of the divine oath, the new covenant is a better covenant. The first covenant is old and decayeth and ready to vanish away.
The priesthood based on the old covenant was filled with priests who could not remain in office because they died, but the new covenant priest ever liveth to make intercession. The old covenant priesthood was filled with priests characterized by infirmity, but the new covenant priest was consecrated for evermore through Jesus' obedient suffering. The old covenant priest had to offer sacrifices daily, but the new covenant priest offered a sacrifice once for all. The old covenant priest sacrificed for both himself and his people, but the new covenant priest, being sinless, offered up himself on behalf of the people.
9:1-28 The author turned his attention to a comparison of the ministries of the old and new priesthoods. The ordinances of divine service given through the old covenant were for a worldly sanctuary that represented the transcendence of God insomuch as the people could not enter the sanctuary in the tabernacle. Only the high priest could enter the holiest place, and he did so only once every year. The sacrificial ministry of the old priesthood was unable to make perfect the worshipper's conscience. While the old priesthood was incomplete, the sacrificial ministry of the Messiah is able to purge our conscience. This perfect cleansing enables the followers of the Messiah to engage in works that serve the living God.
Jesus and Atonement in the Old Testament
Eugene H. Merrill
The word "atonement" occurs frequently in the Old Testament (OT) and represents a key concept of OT theology. Christians maintain that Jesus is the fulfillment of the OT, especially the human need for atonement for sin. But what is atonement, and what does Jesus have to do with it?
Many Christians think atonement in the OT originated with the Mosaic law, but in reality humans recognized their need for atonement long before the time of Moses. When Adam and Eve committed the first sin, they hid from God because they were ashamed (Gen. 3:8). Rather than giving them up as hopeless, God initiated a plan of atonement whereby the ruptured fellowship between Himself and humanity could be restored. Our English word "atonement" (at-one-ment) explains well the theology behind such restoration, for it suggests that God and humanity can relationally be "at one" again.
How does atonement work? The first (indirect) OT reference to atonement occurs when God provided animal skins to cover Adam and Eve's nakedness, an act necessitating the death of a sinless animal and hence the shedding of its blood on their behalf (Gen. 3:21). This introduces a theme that runs throughout the Bible: atonement involves an innocent party taking the punishment that was due to a guilty party.
The Hebrew word translated "atonement" is kaphar, meaning "to cover." This suggests that through the act of atonement sin is covered so that God no longer sees it. Throughout the OT the covering is achieved, ostensibly at least, with the blood of an innocent animal whose innocence renders the repentant sinner innocent as well (Lev. 1:4–5; 17:11). The New Testament (NT) term hilasterion, "propitiation," continues this OT concept, again in contexts of blood sacrifice (Rom. 3:25).
What does any of this have to do with Jesus? While animals served as provisional sacrifices for human sins during the OT era, they could not ultimately atone for humans (Heb. 10:4). Humanity needed one of their own, one who knew no sin, to stand in and take the punishment that is due to all sinners. Genesis 3:15 gives the first prophetic glimpse at God's final solution to this need and hints at the central role Jesus plays in that solution. Speaking ultimately of Jesus and His role in redemption, it asserts that the seed of the woman would be bruised, but that He would in turn bruise the head of the serpent (the devil), achieving victory over sin and death. The bruising mentioned here is reminiscent of the bruising experienced by the Suffering Servant in Isaiah 52:13–53:12, a passage that has atonement as its central theme. Jesus Christ is both the subject and fulfillment of Isaiah's prophecy. In the events that unfolded during His trial, crucifixion, and resurrection, Jesus was the Suffering Servant on our behalf. Though innocent of all sin, Jesus stood in our place to take our punishment, shedding His blood to atone for us. "Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us" (Heb. 9:12). "By the sacrifice of himself " (Heb. 9:26) Jesus satisfied God's wrath against sin.
That OT atonement finds its culmination in Jesus Christ is put beyond question by John the Baptist who, seeing Jesus, proclaimed, "Behold the Lamb of God, which taketh away the sin of the world" (John 1:29).
The ministry of the Messiah is that of a new covenant mediator. His ministry is superior because He does not enter an earthly sanctuary, but into heaven itself, and thus into the very presence of God. Unlike the high priest who entered annually into the most holy place, the Messiah entered into the most holy place once for all. Unlike the old covenant that was inaugurated by the death of animals that had no choice in the matter, the new covenant was inaugurated by the Messiah's voluntary death. Unlike the old priesthood that offered the blood of animals, the Messiah offered his own blood. Unlike the old priesthood that offered sacrifices continually without effect, the blood of the Messiah obtained eternal redemption.
10:1-18 Bringing his comparison of the new and old priesthoods to an end, the author in these verses focused on the superiority of the sacrifice of Christ. The old sacrifices were only a shadow of the very image of the blessed realities that come from the personal sacrifice of the Messiah. Citing Ps. 40:6-8, the author demonstrated that God was no longer interested in the burnt offerings and sacrifices for sin of the old covenant. The old sacrifices had to be offered continually, and they did not accomplish anything beyond ritual purification because they could not take away sins. This is why it was prophesied that the Messiah would come to do God's will. Jesus the Messiah offered one sacrifice for sins for ever by offering Himself. Afterward, He sat down at the throne of God. Because of His blood atonement, the old sacrifices are no longer necessary. He offered the perfect sacrifice that perfected believers.
10:19-39 The author again exhorted his brethren to faithfulness (see 6:4-20 and note there). This exhortation contains commands, a warning, an encouraging reminder, a promise, and an expression of confidence. Due to the boldness that believers have to enter the divine presence through the perfect sacrifice of Christ, he commanded his brothers to (1) draw near to God with assurance; (2) hold fast to their confession without wavering; and (3) be concerned for one another and not dispense with church fellowship. The warning is a reminder that there is no effective sacrifice for sins apart from that provided by Christ. If Christians turn their backs on Jesus, they have no hope—only the expectation of terror.
The temple vail is a curtain that separated the most holy place from the holy place (2 Chron. 3:14). Only the high priest was allowed to pass through the vail and then only on the Day of Atonement (Lev. 16:2). At Jesus' death the temple veil was ripped from top to bottom, illustrating that in Christ, God had abolished the barrier separating humanity from the presence of God (Matt. 27:51; Mark 15:38; cp. Luke 23:45). Hebrews 10:20 uses the tabernacle veil, not as the image of a barrier, but of access. Access to God is gained through the flesh of the historical Jesus (cp. John 10:7).
11:1-40 This chapter compares the faith of the OT fathers with the faith exercised by Christian believers. Faith is defined. The Greek word for substance is hypostasis. It has been used previously to describe the relationship of Christ to God (1:3) and the firm confidence that believers possess (3:14). Faith is not fleeting but substantial enough to generate confidence. The Greek word for evidence is elegchos, indicating an inner conviction that is not based on visible matters. Divine approval is the primary consequence of faith. Other results of faith are the declaration of righteousness, the ability to look forward to the heavenly city of God, the ability to understand that faith is possible only because God is faithful, the ability to accomplish great things in the world, and the ability to see that even when believers are persecuted and murdered, beyond this world is a better resurrection.
Salvation in the Old Testament
Paige Patterson
The concept of salvation in the OT features a variety of applications, including deliverance, rescue, safety, and even welfare. In Exodus 14:30, "the Lord saved Israel" from the hand of the Egyptians. This usage of the term is typical of the times when salvation focuses on physical deliverance from a specific danger. Another nuance involves forensic or legal rescue, which is observed in passages like Deuteronomy 23:27 where a woman who is the subject of sexual attack in a field has no one to rescue her. But the most significant use of the concept and the one most commonly perceived is the soteriological emphasis in which the fallen spiritual nature of humankind stands in need of salvation or redemption by God.
Implicit in all uses of "salvation" are the perceptions of need and even inability. As often as not, God is featured as the only One who can effect a rescue or bring salvation, which is especially true of the eternal salvation of the individual. Passages such as Isaiah 51:8 contrast the ephemeral nature of physical realities with a salvation that is for all generations. In the famous passage magnifying the beauty of those who bring good news and proclaim salvation, the rescue in view seems to be spiritual and eternal (Isa. 52:7). Isaiah 59:17 employs language later invoked by NT authors such as Paul, who speaks of "breastplate of righteousness" and " the helmet of salvation" (Eph. 6:14,17). In Jonah's prayer from the belly of the great fish, he declares that "salvation is of the Lord" (Jon. 2:9). While it could be argued that the prophet's thought is only about his abysmal physical circumstance, most would see a more profound avowal, anticipating God's sovereign redemption of the soul.
Salvation in the OT is also linked with other concepts such as redemption, atonement, and righteousness. Such ideas express the means of salvation (atonement), the goal of salvation (righteousness), or the nature of salvation (redemption). For example, the Passover was designed not only to depict the exodus from Egypt but also to remind the Israelites of the more profound significance of the role of sacrifice in salvation. A lamb dies and its blood is sprinkled on the door posts so that the death angel will pass over, sparing the life of the firstborn (Exod. 12:1–14). The rituals associated with the Day of Atonement also focused on a vicarious, substitutionary atonement for the sins of the people (Lev. 16:1–34).
Isaiah 53 conveys the message of a sacrificial act on the part of the Suffering Servant, who made His life an offering for sin that would "justify many." By His stripes we are healed and the iniquity of us all was laid on Him as He was struck by God for the transgressions of us all.
God is the sole author of salvation. The human family, horribly marred by sin, cannot effect salvation even by the keeping of the law. This raises the question of how salvation is appropriated in the OT. Genesis 15:6 declares that Abram believed "in the Lord; and he counted it to him for righteousness." Paul makes this passage central to his whole argument in Romans 1–8. "For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness" (Rom. 4:3). While there seems to be general recognition among Christians that righteousness and holiness are required to stand before God, many erroneously believe that salvation was attained in the OT by the keeping of the law. Both Genesis and Romans agree in declaring that salvation may be attained only through faith (believing God). As the sacrificial system perpetually illustrated, atonement must be made. Isaiah 53 presented the Suffering Servant as the One who would ultimately make that atonement. Paul demonstrates explicitly what is always implicit in the OT, the law could save no one. Salvation is extended in any era on the basis of God's grace appropriated by the faith of human beings.
Throughout the chapter, the author provided examples of people in the OT who exercised faith. He focused most heavily on Abraham and Moses. To complete the list with a crescendo, he recounted an inspiring litany of the fruit of faith displayed in the virtuous life, faithful death, and anticipated resurrection of numerous OT heroes. However, although their faith was approved, they did not receive the promise of God. The purpose of this delay was to ensure that they would not be made perfect apart from Jesus Christ.
12:1-2 Because Jesus Christ is the author and finisher of the Christian faith, the author of Hebrews called on Christians to keep their eyes on Jesus. The Christian who has faith will lay aside every sinful encumbrance and run toward Christ. Just as Jesus endured the cross, despising the shame in order to attain the joy of rejoining the Father on His throne, so should Christians run their race with patience.
12:1-29 In these verses the author encouraged his readers not to lose heart, but to consider Jesus and His example. They should struggle against sin and run toward heaven even if they must do so through intense persecution.
12:3-13 Familial language appears throughout the book of Hebrews. The First Person of the Trinity is God the Father, and the Second Person of the Trinity is His Son. The Son became a human being in order to unite Himself with His believing "brothers." The Son can then bring His brothers into the presence of the Father, who will consider them His "sons." Citing Prov. 3:11-12, the author argued that because believers in Christ are children of God, they have a superior source of comfort. They are more than mere servants; God addresses them as sons. And yet, a father displays his love for his sons by disciplining them. Just as the readers have accepted discipline from their natural fathers, so too should they receive discipline from the Father of spirits. God does not discipline His sons to harm them, but to bless them. The benefit of the Father's discipline is participation in His holiness and receiving His peace and righteousness.
12:14-29 The sovereign grace of the Father displayed in discipline is the source from which the Christian finds strength to move forward. Salvation is by grace, but it demands a human response. Loving discipline is evidence of the Father's grace, and His children should hold on to grace (v. 28). Christians should move toward peace and holiness, and they should warn one another against falling short of God's grace or allowing a root of bitterness (v. 15) to spring up within them. The church does not exist on mount Sinai with its terrifying law that commands and condemns. Rather, the church is moving toward mount Sion where it should dwell in the presence of God, Jesus, angels, and the righteous people who have been perfected by the sprinkled blood of Christ.
13:1-25 In the final chapter of the book, the author addressed the benefits and responsibilities of life lived in the church.
13:1-6 Under the general theme of allowing brotherly love to reign within the church, the author addressed five specific activities in which Christians should engage: (1) show hospitality toward strangers, (2) visit prisoners, (3) minister to the mistreated, (4) honor marriage, and (5) free themselves from the love of money.
13:7-19 The author addressed seven specific ways in which Christians should revere church leaders. (1) Christians should consider the lives of their leaders and imitate their faith. (2) Christians should remember that Christ is always the same and judge every teaching according to the gospel. (3) Christians should recognize their church may not be appreciated by the world because the Christian community is gathered to worship their Lord, whom the world despises. (4) Christians should continually offer their own sacrifice of praise in appreciation for the sacrifice of Christ by confessing his name. (5) The church should be active in doing good works and sharing with one another. (6) Christians should obey their leaders and submit to them, because they are accountable to God for caring for Christian souls. (7) Christians should pray for their leaders to have clear consciences, conducting themselves with honor in everything.
"Now the God of peace, that brought again from the dead our Lord Jesus, that great shepherd of the sheep, through the blood of the everlasting covenant, make you perfect in every good work to do his will, working in you that which is wellpleasing in his sight, through Jesus Christ" (13:20-21).
13:20-25 The author prayed for his brothers in the church to be blessed. Recounting the sacrificial work of Christ, he prayed that God would equip them to do his will. He asked them to receive the word of exhortation, meaning this theological sermon (the book of Hebrews) that he had written for their benefit. After bringing greetings from the Italian community and news about Timothy, he ended with a blessing of grace.
Hebrews Cross-References
a 1:1 Num. 12:6,8
b 1:2 Deut. 4:30; Gal. 4:4; Eph. 1:10
cch. 2:3; John 1:17; 15:15
dPs. 2:8; Matt. 21:38; 28:18; John 3:35; Rom. 8:17
eJohn 1:3; 1 Cor. 8:6; Col. 1:16
f 1:3 John 1:14; 14:9; 2 Cor. 4:4; Col. 1:15
gJohn 1:4; Col. 1:17; Rev. 4:11
hch. 7:27; 9:12,14,16
ich. 8:1; 10:12; 12:2; Ps. 110:1; Eph. 1:20; 1 Pet. 3:22
j 1:4 Eph. 1:2; Php. 2:9-10
k 1:5 ch. 5:5; Ps. 2:7; Acts 13:33;
l2 Sam. 7:14; 1 Chron. 22:10; 28:6; Ps. 89:26-27
m 1:6 Rom. 8:29; Col. 1:18; Rev. 1:5
nDeut. 32:43; Ps. 97:7; 1 Pet. 3:22
o 1:7 Ps. 104:4
p 1:8 Ps. 45:6-7
q 1:9 Isa. 61:1; Acts 4:27; 10:38
r 1:10 Ps. 102:25, etc.
s 1:11 Isa. 34:4; 51:6; Matt. 24:35; 2 Pet. 3:7,10; Rev. 21:1
t 1:13 ver. 3; ch. 10:12; Ps. 110:1; Matt. 22:44; Mark 12:36; Luke 20:42
u 1:14 Gen. 19:16; 32:1,2,24; Ps. 34:7; 91:11; 103:20-21; Dan. 3:28; 7:10; 10:11; Matt. 18:10; Luke 1:19; 2:9,13; Acts 12:7, etc.; 27:23
vRom. 8:17; Titus 3:7; James 2:5; 1 Pet. 3:7
w 2:2 Deut. 33:2; Ps. 68:17; Acts 7:53; Gal. 3:19
xNum. 15:30-31; Deut. 4:3; 17:2,5,12; 27:26
y 2:3 ch. 10:28-29; 12:25
zch. 1:2; Matt. 4:17; Mark 1:14
a 2:3 Luke 1:2
b 2:4 Mark 16:20; Acts 14:3; 19:11; Rom. 15:18-19; 1 Cor. 2:4
cActs 2:22,43
d1 Cor. 12:4,7,11
eEph. 1:5,9
f 2:5 ch. 6:5; 2 Pet. 3:13
g 2:6 Job 7:17; Ps. 8:4, etc.; 144:3
h 2:8 ch. 1:13; Matt. 28:18; 1 Cor. 15:27; Eph. 1:22
i1 Cor. 15:25
j 2:9 Php. 2:7-9
kActs 2:33
lJohn 3:16; 12:32; Rom. 5:18; 8:32; 2 Cor. 5:15; 1 Tim. 2:6; 1 John 2:2; Rev. 5:9
m 2:10 Luke 24:46
nRom. 11:36
och. 12:2; Acts 3:15; 5:31
pch. 5:9; Luke 13:32
q 2:11 ch. 10:10,14
rActs 17:26
sMatt. 28:10; John 20:17; Rom. 8:29
t 2:12 Ps. 22:22,25
u 2:13 Ps. 18:2; Isa. 12:2
vIsa. 8:18
wJohn 20:29; 17:6,9,11-12
x 2:14 John 1:14; Rom. 8:3; Php. 2:7
y1 Cor. 15:54-55; Col. 2:15; 2 Tim. 1:10
z 2:15 Luke 1:74; Rom. 8:15; 2 Tim. 1:7
aa 2:17 Php. 2:7
abch. 4:15; 5:1-2
ac 2:18 ch. 4:15-16; 5:2; 7:25
ad 3:1 Rom. 1:7; 1 Cor. 1:2; Eph. 4:1; Php. 3:14; 2 Thess. 1:11; 2 Tim. 1:9; 2 Pet. 1:10
aech. 2:17; 4:14; 5:5; 6:20; 8:1; 9:11; 10:21; Rom. 15:8
a 3:2 ver. 5; Num. 12:7
b 3:3 Zech. 6:12; Matt. 16:18
c 3:4 ch. 1:2; Eph. 2:10; 3:9
d 3:5 ver. 2
eExod. 14:31; Num. 12:7; Deut. 3:24; Josh. 1:2; 8:31
fDeut. 18:15,18-19
g 3:6 ch. 1:2
h1 Cor. 3:16; 6:19; 2 Cor. 6:16; Eph. 2:21-22; 1 Tim. 3:15; 1 Pet. 2:5
iver. 14; ch. 6:11; 10:35; Matt. 10:22; 24:13; Rom. 5:2; Col. 1:23
j 3:7 2 Sam. 23:2; Acts 1:16
kver. 15; Ps. 95:7
l 3:14 ver. 6
m 3:15 ver. 7
n 3:16 Num. 14:2,4,11,24,30; Deut. 1:34,36,38
o 3:17 Num. 14:22,29, etc.; 26:65; Ps. 106:26; 1 Cor. 10:5; Jude 5
p 3:18 Num. 14:30; Deut. 1:34-35
q 3:19 ch. 4:6
r 4:1 ch. 12:15
s 4:3 ch. 3:14
tch. 3:11; Ps. 95:11
u 4:4 Gen. 2:2; Exod. 20:11; 31:17
a 4:6 ch. 3:19
b 4:7 ch. 3:7; Ps. 95:7
c 4:11 ch. 3:12,18-19
d 4:12 Isa. 49:2; Jer. 23:29; 2 Cor. 10:4-5; 1 Pet. 1:23
eProv. 5:4
fEph. 6:17; Rev. 1:16; 2:16
g1 Cor. 14:24-25
h 4:13 Ps. 33:13-14; 90:8; 139:11-12
iJob 26:6; 34:21; Prov. 15:11
j 4:14 ch. 3:1
kch. 7:26; 9:12,24
lch. 10:23
m 4:15 ch. 2:18; Isa. 53:3
nLuke 22:28
och. 7:26; 2 Cor. 5:21; 1 Pet. 2:22; 1 John 3:5
p 4:16 ch. 10:19, 21-22; Eph. 2:18; 3:12
q 5:1 ch. 8:3
rch. 2:17
sch. 8:3-4; 9:9; 10:11; 11:4
t 5:2 ch. 2:18; 4:15
uch. 7:28
v 5:3 ch. 7:27; 9:7; Lev. 4:3; 9:7; 16:6,15-17
w 5:4 2 Chron. 26:18; John 3:27
xExod. 28:1; Num. 16:5,40; 1 Chron. 23:13
y 5:5 John 8:54
zch. 1:5; Ps. 2:7
aa 5:6 ch. 7:17,21; Ps. 110:4
ab 5:7 Matt. 26:39,42,44; Mark 14:36,39; John 17:1
acPs. 22:1; Matt. 27:46,50; Mark 15:34,37
adMatt. 26:53; Mark 14:36
aeMatt. 26:37; Mark 14:33; Luke 22:43; John 12:27
af 5:8 ch. 3:6
agPhp. 2:8
ah 5:9 ch. 2:10; 11:40
ai 5:10 ver. 6; ch. 6:20
a 5:11 John 16:12; 2 Pet. 3:16
bMatt. 13:15
c 5:12 ch. 6:1
d1 Cor. 3:1-3
e 5:13 1 Cor. 13:11; 14:20; Eph. 4:14; 1 Pet. 2:2
f 5:14 Isa. 7:15; 1 Cor. 2:14-15
g 6:1 ch. 5:12; Php. 3:12-14
hch. 9:14
i 6:2 Acts 19:4-5
jActs 8:14-17; 19:6
kActs 17:31-32
lActs 24:25; Rom. 2:16
m 6:3 Acts 18:21; 1 Cor. 4:19
n 6:4 ch. 10:26; Matt. 12:31-32; 2 Pet. 2:20-21; 1 John 5:16
och. 10:32
pJohn 4:10; 6:32; Eph. 2:8
qch. 2:4; Gal. 3:2,5
r 6:5 ch. 2:5
s 6:6 ch. 10:29
t 6:7 Ps. 65:10
u 6:8 Isa. 5:6
v 6:10 Prov. 14:31; Matt. 10:42; 25:40; John 13:20
wRom. 3:4; 2 Thess. 1:6-7
x1 Thess. 1:3
yRom. 15:25; 2 Cor. 8:4; 9:1,12; 2 Tim. 1:18
z 6:11 ch. 3:6,14
aaCol. 2:2
ab 6:12 ch. 13:36
ac 6:13 Gen. 22:16-17; Ps. 105:9; Luke 1:73
ad 6:16 Exod. 22:11
ae 6:17 ch. 11:9
afRom. 11:29
ag 6:18 ch. 12:1
a 6:19 ch. 9:7; Lev. 16:15
b 6:20 ch. 4:14; 8:1; 9:24
cch. 3:1; 5-6,10; 7:17
d 7:1 Gen. 14:18, etc.
e 7:4 Gen. 14:20
f 7:5 Num. 18:21,26
g 7:6 Gen. 14:19
hRom. 4:13; Gal. 3:16
i 7:8 ch. 5:6; 6:20
j 7:11 ver. 18-19; ch. 8:7; Gal. 2:21
k 7:14 Isa. 11:1; Matt. 1:3; Luke 3:33; Rom. 1:3; Rev. 5:5
l 7:17 ch. 5:6,10; 6:20; Ps. 110:4
m 7:18 Rom. 8:3; Gal. 4:9
n 7:19 ch. 9:9; Acts 13:39; Rom. 3:20-21,28; 8:3; Gal. 2:16
och. 6:18; 8:6
pch. 4:16; 10:19; Rom. 5:2; Eph. 2:18; 3:12
q 7:21 Ps. 110:4
r 7:22 ch. 8:6; 9:15; 12:24
s 7:25 ch. 9:24; Rom. 8:34; 1 Tim. 2:5; 1 John 2:1
a 7:26 ch. 4:15
bch. 8:1; Eph. 1:20; 4:10
c 7:27 ch. 5:3; 9:7; Lev. 9:7; 16:6,11
dLev. 16:15
ech. 9:12,28; 10:12; Rom. 6:10
f 7:28 ch. 5:1-2
gch. 2:10; 5:9
h 8:1 ch. 1:3; 10:12; 12:2; Eph. 1:20; Col. 3:1
i 8:2 ch. 9:8,12,24
jch. 9:11
k 8:3 ch. 5:1
lch. 9:14; Eph. 5:2
m 8:5 ch. 9:23; 10:1; Col. 2:17
nExod. 25:40; 26:30; 27:8; Num. 8:4; Acts 7:44
o 8:6 ch. 7:22; 2 Cor. 3:6,8-9
p 8:7 ch. 7:11,18
q 8:8 Jer. 31:31-34
r 8:10 ch. 10:16
sZech. 8:8
t 8:11 Isa. 54:13; John 6:45; 1 John 2:27
u 8:12 ch. 10:17; Rom. 11:27
v 8:13 2 Cor. 5:17
w 9:1 Exod. 25:8
x 9:2 Exod. 26:1
yExod. 26:35; 40:4
zExod. 25:31
aaExod. 25:23; Lev. 24:5
ab 9:3 ch. 6:19; Exod. 26:31,33; 40:3,21
ac 9:4 Exod. 25:10; 26:33; 40:3,21
adExod. 16:33-34
aeNum. 17:10
afExod. 25:16,21; 34:29; 40:20; Deut. 10:2,5; 1 Kings 8:9,21; 2 Chron. 5:10
ag 9:5 Exod. 25:18,22; Lev. 16:2; 1 Kings 8:6-7
a 9:6 Num. 28:3; Dan. 8:11
b 9:7 ver. 25; Exod. 30:10; Lev. 16:2,11-12,15,34
cch. 5:3; 7:27
d 9:8 ch. 10:19-20
eJohn 14:6
f 9:9 ch. 7:18-19; 10:1,11; Gal. 3:21
g 9:10 Lev. 11:2; Col. 2:16
hNum. 19:7, etc.
ich. 7:16; Eph. 2:15; Col. 2:20
j 9:11 ch. 3:1
kch. 10:1
lch. 8:2
a 9:12 ch. 10:4
bActs 20:28; Eph. 1:7; Col. 1:14; 1 Pet. 1:19; Rev. 1:5; 5:9
cver. 26,28; ch. 10:10; Zech. 3:9
dDan. 9:24
e 9:13 Lev. 16:14,16
fNum. 19:2,17, etc.
g 9:14 1 Pet. 1:19; 1 John 1:7; Rev. 1:5
hRom. 1:4; 1 Pet. 3:18
ich. 7:27; Eph. 2:5; Titus 2:14
jch. 1:3; 10:22
kch. 6:1
lLuke 1:74; Rom. 6:13,22; 1 Pet. 4:2
m 9:15 1 Tim. 2:5
nch. 7:22; 8:6; 12:24
oRom. 3:25; 5:6; 1 Pet. 3:18
pch. 3:1
q 9:17 Gal. 3:15
r 9:18 Exod. 24:6, etc.
s 9:19 Exod. 24:5-6,8; Lev. 16:14-15,18
tLev. 14:4,6-7,49,51-52
u 9:20 Exod. 24:8; Matt. 26:28
v 9:21 Exod. 29:12,36; Lev. 8:15,19; 16:1,15-16,18-19
w 9:22 Lev. 17:11
x 9:23 ch. 8:5
y 9:24 ch. 6:20
zch. 8:2
aach. 7:25; Rom. 8:34; 1 John 2:1
ab 9:25 ver. 7
ac 9:26 ver. 12; ch. 7:27; 10:10; 1 Pet. 3:18
ad1 Cor. 10:11; Gal. 4:4; Eph. 1:10
ae 9:27 Gen. 3:19; Eccl. 3:20
af2 Cor. 5:10; Rev. 20:12-13
ag 9:28 Rom. 6:10; 1 Pet. 3:18
ah1 Pet. 2:24; 1 John 3:5
aiMatt. 26:28; Rom. 5:15
ajTitus 2:13; 2 Pet. 5:12
ak 10:1 ch. 8:5; 9:23; Col. 2:17
alch. 9:11
amch. 9:9
anver. 14
ao 10:3 ch. 9:7; Lev. 16:21
ap 10:4 ver. 11; ch. 9:13; Mic. 6:6-7
aq 10:5 Ps. 40:6, etc.; 50:8, etc.; Isa. 1:11; Jer. 6:20; Amos 5:21-22
a 10:10 ch. 13:12; John 17:19
bch. 9:12
c 10:11 ch. 7:27; Num. 28:3
dver. 4
e 10:12 ch. 1:3; Col. 3:1
f 10:13 ch. 1:13; Ps. 110:1; Acts 2:35; 1 Cor. 15:25
g 10:14 ver. 1
h 10:16 ch. 8:10, 12; Jer. 31:33-34
i 10:19 Rom. 5:2; Eph. 2:18; 3:12
jch. 9:8,12
k 10:20 ch. 9:8; John 10:9; 14:6
lch. 9:3
m 10:21 ch. 4:14
n1 Tim. 3:15
a 10:22 ch. 4:16
bEph. 3:12; James 1:6; 1 John 3:21
cch. 9:14
dEzek. 36:25; 2 Cor. 7:1
e 10:23 ch. 4:14
fch. 11:11; 1 Cor. 1:9; 10:13; 1 Thess. 5:24; 2 Thess. 3:3
g 10:25 Acts 2:42; Jude 19
hRom. 13:11
iPhp. 4:5; 2 Pet. 3:9,11,14
j 10:26 ch. 6:4; Num. 15:30
k2 Pet. 2:20-21
l 10:27 ch. 12:29; Ezek. 36:5; Zeph. 1:18; 3:8; 2 Thess. 1:8
m 10:28 ch. 2:2
nDeut. 17:2,6; 19:15; Matt. 18:16; John 8:17; 2 Cor. 13:1
o 10:29 ch. 2:3; 12:25
pch. 13:20; 1 Cor. 11:29
qMatt. 12:31-32; Eph. 4:30
r 10:30 Deut. 32:35; Rom. 12:19
sDeut. 32:36; Ps. 50:4; 135:14
t 10:31 Luke 12:5
u 10:32 Gal. 3:4; 2 John 8
vch. 6:4
wPhp. 1:29-30; Col. 2:1
x 10:33 1 Cor. 4:9
yPhp. 1:7; 4:14; 1 Thess. 2:14
z 10:34 Php. 1:7; 2 Tim. 1:16
aaMatt. 5:12; Acts 5:41; James 1:2
abMatt. 6:20; 19:21; Luke 12:33; 1 Tim. 6:19
ac 10:35 Matt. 5:12; 10:32
ad 10:36 ch. 12:1; Luke 21:19; Gal. 6:9
aech. 9:15; Col. 3:24; 1 Pet. 1:9
af 10:37 Luke 18:8; 2 Pet. 3:9
agHab. 2:3-4
ah 10:38 Rom. 1:17; Gal. 3:11
ai 10:39 2 Pet. 2:20-21
ajActs 16:30-31; 1 Thess. 5:9; 2 Thess. 2:14
ak 11:1 Rom. 8:24-25; 2 Cor. 4:18; 5:7
al 11:2 ver. 39
am 11:3 ch. 1:2; Gen. 1:1; Ps. 33:6; John 1:3; 2 Pet. 3:5
an 11:4 Gen. 4:4; 1 John 3:12
aoch. 12:24; Gen. 4:10; Matt. 23:35
ap 11:5 Gen. 5:22,24
a 11:7 Gen. 6:13,22
b1 Pet. 3:20
cRom. 3:22; 4:13; Php. 3:9
d 11:8 Gen. 12:1,4; Acts 7:2-4
e 11:9 Gen. 12:8; 13:3,18; 18:1,9
fch. 6:17
g 11:10 ch. 12:22; 13:14
hch. 3:4; Rev. 21:2,10
i 11:11 Gen. 17:19; 18:11,14; 21:2
jSee Luke 1:36
kch. 10:23; Rom. 4:21
l 11:12 Rom. 4:19
mGen. 22:17; Rom. 4:18
n 11:13 ver. 39
over. 27; John 8:56
pGen. 23:4; 47:9; 1 Chron. 29:15; Ps. 39:12; 119:19; 1 Pet. 1:17; 2:11
q 11:14 ch. 13:14
r 11:16 Exod. 3:6,15; Matt. 22:32; Acts 7:32
sch. 13:14; Php. 3:20
t 11:17 Gen. 22:1,9
uJames 2:21
v 11:18 Gen. 21:12; Rom. 9:7
w 11:19 Rom. 4:17,19,21
x 11:20 Gen. 27:27,39
y 11:21 Gen. 48:5,16,20
zGen. 47:31
aa 11:22 Gen. 50:24-25; Exod. 18:19
ab 11:23 Exod. 2:2; Acts 7:20
acExod. 1:16,22
ad 11:24 Exod. 2:10-11
ae 11:25 Ps. 84:10
af 11:26 ch. 13:13
agch. 10:35
ah 11:27 Exod. 10:28-29; 12:37; 13:17-18
aiver. 13
aj 11:28 Exod. 12:21, etc.
ak 11:29 Exod. 14:22,29
al 11:30 Josh. 6:20
am 11:31 Josh. 6:23; James 2:25
anJosh. 2:1
ao 11:32 Judg. 6:11
apJudg. 4:6
aqJudg. 13:24
arJudg. 11:1; 12:7
as1 Sam. 16:1,13; 17:45
at1 Sam. 1:20; 12:20
au 11:33 2 Sam. 7:11, etc.
avJudg. 14:5-6; 1 Sam. 17:34-35; Dan. 6:22
aw 11:34 Dan. 3:25
ax1 Sam. 20:1; 1 Kings 19:3; 2 Kings 6:16
ay2 Kings 20:7, etc.; Job 42:10; Ps. 6:8
azJudg. 15:8,15; 1 Sam. 14:13, etc.; 17:51-52; 2 Sam. 8:1, etc.
ba 11:35 1 Kings 17:22; 2 Kings 4:35
bbActs 22:25
bc 11:36 Gen. 39:20; Jer. 20:2; 37:15
bd 11:37 1 Kings 21:13; 2 Chron. 24:21; Acts 7:58; 14:19
be2 Kings 1:8; Matt. 3:4
bfZech. 13:4
a 11:38 1 Kings 18:4; 19:9
b 11:39 ver. 2,13
c 11:40 ch. 7:22; 8:6
dch. 5:9; 12:23; Rev. 6:11
e 12:1 Col. 3:8; 1 Pet. 2:1
f1 Cor. 9:24; Php. 3:13-14
gch. 10:36; Rom. 12:12
h 12:2 Luke 24:26; Php. 2:8, etc.; 1 Pet. 1:11
ich. 1:3,13; 8:1; Ps. 110:1; 1 Pet. 3:22
j 12:3 Matt. 10:24-25; John 15:20
kGal. 6:9
l 12:4 ch. 10:32-34; 1 Cor. 10:13
m 12:5 Job 5:17; Prov. 3:11
n 12:6 Ps. 94:12; 119:75; Prov. 3:12; James 1:12; Rev. 3:19
o 12:7 Deut. 8:5; 2 Sam. 7:14; Prov. 13:24; 19:18; 23:13
p 12:8 Ps. 73:1; 1 Pet. 5:9
q 12:9 Num. 16:22; 27:16; Job 12:10; Eccl. 12:7; Isa. 42:5; 57:16; Zech. 12:1
r 12:10 Lev. 11:44; 19:2; 1 Pet. 1:15-16
s 12:11 James 3:18
t 12:12 Job 4:3-4; Isa. 35:3
u 12:13 Prov. 4:26-27
vGal. 6:1
w 12:14 Ps. 34:14; Rom. 12:18; 14:9; 2 Tim. 2:22
xMatt. 5:8; 2 Cor. 7:1; Eph. 5:5
y 12:15 2 Cor. 6:1
zGal. 5:4
aach. 3:12; Deut. 29:18
ab 12:16 Eph. 5:3; Col. 3:5; 1 Thess. 4:3
acGen. 25:33
ad 12:17 Gen. 27:34,36,38
aech. 6:6
af 12:18 Exod. 19:12,18-19; 20:18; Deut. 4:11; 5:22; Rom. 6:14; 8:15; 2 Tim. 1:7
a 12:19 Exod. 20:19; Deut. 5:5,25; 18:16
b 12:20 Exod. 19:13
c 12:21 Exod. 19:16
d 12:22 Gal. 4:26; Rev. 3:12; 21:2,10
ePhp. 3:20
fDeut. 33:2; Ps. 68:17; Jude 14
g 12:23 Exod. 4:22; James 1:18; Rev. 14:4
hLuke 10:20; Php. 4:3; Rev. 13:8
iGen. 18:25; Ps. 94:2
jch. 11:40; Php. 3:12
k 12:24 ch. 8:6; 9:15
lch. 10:22; Exod. 24:8; 1 Pet. 1:2
mch. 11:4; Gen. 4:10
n 12:25 ch. 2:2-3; 3:17; 10:28-29
o 12:26 Exod. 19:18
pHag. 2:6
q 12:27 Ps. 102:26; Matt. 24:35; 2 Pet. 3:10; Rev. 21:1
r 12:29 ch. 10:27; Exod. 24:17; Deut. 4:24; 9:3; Ps. 50:3; 97:3; Isa. 66:15; 2 Thess. 1:8
s 13:1 Rom. 12:10; 1 Thess. 4:9; 1 Pet. 1:22; 2:17; 3:8; 4:8; 2 Pet. 1:7; 1 John 3,11, etc.; 4:7,20-21
t 13:2 Matt. 25:35; Rom. 12:13; 1 Tim. 3:2; 1 Pet. 4:9
uGen. 18:3; 19:2
v 13:3 Matt. 25:36; Rom. 12:15; 1 Cor. 12:26; Col. 4:18; 1 Pet. 3:8
w 13:4 1 Cor. 6:9; Gal. 5:19,21; Eph. 5:5; Col. 3:5-6; Rev. 22:15
x 13:5 Matt. 6:25,34; Php. 4:11-12; 1 Tim. 6:6,8
yGen. 28:15; Deut. 31:6,8; Josh. 1:5; 1 Chron. 28:20; Ps. 37:25
z 13:6 Ps. 27:1; 56:4,11-12; 118:6
aa 13:7 ver. 17
abch. 6:12
ac 13:8 ch. 1:12; John 8:58; Rev. 1:4
ad 13:9 Eph. 4:14; 5:6; Col. 2:4,8; 1 John 4:1
aeRom. 14:17; Col. 2:16; 1 Tim. 4:3
af 13:10 1 Cor. 9:13; 10:18
ag 13:11 Exod. 29:14; Lev. 4:11,21-22; 6:30; 9:11; 16:27; Num. 19:3
ah 13:12 John 19:17-18; Acts 7:58
ai 13:13 ch. 11:26; 1 Pet. 4:14
aj 13:14 ch. 11:10,16; 12:22; Mic. 2:10; Php. 3:20
a 13:15 Eph. 5:20; 1 Pet. 2:5
bLev. 7:12; Ps. 50:14,23; 69:30-31; 107:22; 116:17
cHos. 14:2
d 13:16 Rom. 12:13
ech. 6:10; 2 Cor. 9:12; Php. 4:18
f 13:17 ver. 7; Php. 2:29; 1 Thess. 5:12; 1 Tim. 5:17
gEzek. 3:17; 33:2,7; Acts 20:26,28
h 13:18 Rom. 15:30; Eph. 6:19; Col. 4:3; 1 Thess. 5:25; 2 Thess. 3:1
iActs 23:1; 24:16; 2 Cor. 1:12
j 13:19 Phm. 22
k 13:20 Rom. 15:33; 1 Thess. 5:23
lActs 2:24,32; Rom. 4:24; 8:11; 1 Cor. 6:14; 15:15; 2 Cor. 4:14; Gal. 1:1; Col. 2:12; 1 Thess. 1:10; 1 Pet. 1:21
mIsa. 40:11; Ezek. 34:23; 37:24; John 10:11,14; 1 Pet. 2:25; 5:4
nch. 10:22; Zech. 9:11
o 13:21 2 Thess. 2:17; 1 Pet. 5:10
pPhp. 2:13
qGal. 1:5; 2 Tim. 4:18; Rev. 1:6
r 13:22 1 Pet. 5:12
s 13:23 1 Thess. 3:2
t1 Tim. 6:12
u 13:24 ver. 7,17
v 13:25 Titus 3:15
