God’s Purpose for Israel in the Old Testament

God’s purpose for Israel began with the Abrahamic covenant (Gen. 12:1-3; 18:17-19; 22:17-18), renewed in Isaac and Jacob (26:3-5; 28:13-15) and their descendants (46:3; 48:3-4; 49:10), intended as a blessing to “all the families [nations] of the earth” (12:3; 18:18; 22:18; 26:4; 28:14). Having delivered the Israelites from Egyptian bondage and reminding them of the covenant made with their forefathers (Ex. 2:24-25; 6:1-8), the Lord spoke through Moses (Ex. 19:3-9) reaffirming divine authority and providential care for his covenant people, along with expectations of obedience (vv. 3-6). Yet their selection in no way meant the exclusiveness of a single-nation God.

A Kingdom of Priests

“And you shall be to me a kingdom of priests and a holy nation …” (Ex. 19:6a). A priest serves in a mediatorial role between fellow-humans and God, so an entire priestly kingdom implies “Israel’s mission as that of bringing other peoples to the Lord…”¹ As “a holy nation,” the holiness of God was to be displayed through his people, as “Israel was called to be the vehicle of the knowledge and salvation of God to the nations of the earth.”² To this solemn mission the post-exodus Israelites pledged their obedience (v. 8).

Unfortunately, God’s people did not remain faithful to their covenant agreement (1 Kings 19:10; Jer. 31:32; cf. Jer. 7:25-28; Psa. 95:8-11; Acts 7:51-53) and suffered the consequences, including a divided nation (1 Kings 12–2 Kings 17), Assyrian exile of the northerners (2 Kings 15–17), and Babylonian exile of the southerners (2 Kings 23–25). Nevertheless, God still loved his people and sought to bring them back to obedient faith, continuing to work with them to fulfill his overall plan.

God’s “Witnesses”

Through Isaiah, the Lord issued stern warnings of judgment (Isa. 1–39), as well as messianic hope (chaps. 40–66). The restoration of his covenant people was assured (43:1-7), and they in turn were to be his “witnesses” to the nations (43:8-13; cf. 44:8). A witness is superfluous without a testimony and those to whom the testimony can be conveyed. Here “all the nations” are to be on the receiving end of Israel’s testimony.

Yahweh has such [witnesses] available – his own special people. In fact that is in a sense their very destiny. Israel is not to be a mighty worldly power dominating other nations and exercising world-empire. She is to be witness to what God has done for her, witness by her very existence and witness by the testimony that she can bear orally. By thus witnessing she fulfils her calling of being God’s ‘servant,’ whom he has chosen.³

The responsibility of the Israelites to be God’s witnesses was based on what he had done and was doing for them (43:10-25), and simply because of who he is (44:6-8). “This people I have formed for myself; they shall declare my praise” (43:21).

The God of All People

The approximately 175 allusions in the Psalms to the universality of God’s reign demonstrate the extent of his interest and care. “In the Psalms there are seventy-six references to the ‘nations’, even though the Psalms are part of the worship of Israel. And if you add references to ‘all the earth’ and ‘the peoples’ it is quite startling to see how much the Psalms teach us of God’s concern for all mankind.”⁴

In 1 Chronicles 16:7-36, when the ark of God was returned to the tabernacle, David’s song of thanksgiving shows his awareness of the universality of God’s reign (esp. vv. 8, 14, 23, 24, 28, 30, 31, 33). David realized that Yahweh is not limited to the people of Israel alone. In 1 Kings 8:38-43, at the dedication of the temple, Solomon’s prayer evinces an awareness of the Lord’s purpose for his people, showered with grace and blessings as they submit to his holy will (vv. 38-40). Solomon prayed for the “foreigner, who is not of your people Israel” (v. 41a), foreseeing God’s message spreading to distant lands (vv. 41b-42), “that all peoples of the earth may know your name and fear you, as do your people Israel …” (43). Note also 1 Kings 8:60; 10:1, 9.

Jonah was a Jewish prophet sent to preach to a non-Jewish people (Jonah 1:1-2), a clear reflection of the Lord’s willingness to save even heathen nations who submit to him as the universal God of the entire earth.

The book of Jonah is so significant for understanding the biblical basis of mission because it treats God’s mandate to his people regarding the Gentile peoples and thus serves as the preparatory step to the missionary mandate of the New Testament. But it is also important for catching a glimpse of the deep resistance this mandate encounters from the very servant Yahweh has chosen to discharge his worldwide work.⁵

Granted, Jonah was a reluctant missionary, but the point is the Lord’s concern for all people and his willingness to proactively give them an opportunity to come to him. Jeremiah was appointed “a prophet to the nations” (Jer. 1:5b). In fact, God’s blessings were always meant to include the Gentiles, anticipating a time when “the nations” would bow to the Creator.⁶  

First-Century Jews

That at least some Jews understood their God-given purpose is apparent in their proselytizing efforts. Jesus acknowledged that the scribes and Pharisees were known for traveling great distances to win converts to Judaism (Matt. 23:15). In the first century AD, there were a number of proselytes (Acts 2:10; 6:5; 13:43) and semi-convert God-fearers (Acts 10:2; 13:16, 26; 17:17; 18:7).

In Rom. 2:17-20, Paul reiterates God’s intended purpose for Israel. Their privileged status necessarily came with great responsibility: a guide to the spiritually blind,⁷ a light to those in spiritual darkness,⁸ an instructor of the foolish (morally and spiritually uninformed), a teacher of “children,” not literally, but the immature, clueless, uninstructed in God’s way (cf. vv. 21a, 22a; compare Jonah 4:11; Matt. 18:5). This highlights a significant expectation and duty that stems from divinely-gifted prerogatives. The people of Israel, having been granted access to the special revelation of the divine will, were necessarily obligated to share that knowledge with others.

Conclusion:

Missionary work was not something that developed in the latter (Christian) stage of God’s plan but has always been an integral part. Although Israel’s mission was often neglected and unfulfilled, it was God’s purpose for them nonetheless.

--Kevin L. Moore

Endnotes:

     ¹ Clyde M. Woods, People’s OT Notes: Genesis–Exodus 1:175.

     ² C. F. Keil and F. Delitzsch, Biblical Commentary on the OT 2:98-100. “It is here that Israel’s missionary role became explicit … The whole nation was to function on behalf of the kingdom of God in a mediatorial role in relation to the nations…. Unfortunately for Israel, they rejected this priesthood of all believers …” (W. C. Kaiser, “Israel’s Missionary Call,” in R. D. Winter and S. C. Hawthorne, eds., Perspectives on the World Christian Movement 29).

     ³ H. C. Leupold, Exposition of Isaiah 84.

     ⁴ M. Griffiths, What on Earth Are You Doing 12. Note, e.g., Psalm 67; also 22:27-28; 33:5-12; 57:9; 66:7; 72:11, 17; 82:8; 86:9; 96.1-13; 108:3; 117:1-2.

     ⁵ J. Verkuyl, “Biblical Foundation for the Worldwide Mission Mandate,” in R. D. Winter and S. C. Hawthorne, eds., Perspectives on the World Christian Movement 40.

     ⁶ Cf. Psa. 22:27; 72:11, 17; 86:9; Isa. 2.1-4; 9:1-2; 42:1-6; 49:6; 51:4; Jer. 16.19-20; Zech. 8.20-23; Mic. 4.1-4; Hab. 2.4, 14, 20; et al.

     ⁷ Isa. 42:6-7; 49:6; cp. Matt. 15:14; Acts 26:18.

     ⁸ Echoing Isa. 49:6; cf. Isa. 11:10; 34:1; 42:6; 55:5. Paul’s commission as an apostle to the Gentiles not only parallels the commissioning of OT prophets (Gal. 1:15-16; cf. Isa. 49:1-6; Jer. 1:5) but “was in fulfillment of Israel’s own obligation to be a light to the Gentiles.... What Israel had not yet fully delivered Paul saw to be his task, but precisely as the fulfillment of Israel’s task” (J. D. G. Dunn, “In Search of Common Ground,” in J. D. G. Dunn, ed., Paul and the Mosaic Law 328).

Related Posts: Universal Priesthood of Believers

 

Image credit: https://x.com/KraantiKumar/status/1711883004669227441 

Romans 9–11: The Place of Israel in Salvation History (Part 5c): Israel’s Only Hope

Israel’s Salvation

“And in this way all Israel will be saved, as it is written, ‘The Deliverer will come from Zion, he will banish ungodliness from Jacob’; ‘and this will be my covenant with them when I take away their sins.’ As regards the gospel, they are enemies for your sake. But as regards election, they are beloved for the sake of their forefathers. For the gifts and the calling of God are irrevocable” (Rom. 11:26-29, ESV). 

In light of what has already been established about efforts to “save some of them” (v. 14) and “only a remnant of them will be saved” (9:27b), the statement here that “all Israel will be saved” is qualified by the adverbial οὕτως, sometimes rendered “so” (ASV, NASB, N/KJV), meaning “in this way” (ESV, CSB, NIV). In what way? As consistently affirmed since the beginning of the letter, “through faith … if they do not continue in their unbelief” (vv. 20-23). Sadly, not all are compliant (2:5-9). “For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For ‘everyone who calls on the name of the Lord will be saved’ …. But they have not all obeyed the gospel” (10:12-13, 16a <see discussion here>). 

Paul’s next scripture citation is a modified combination of multiple texts primarily based on Isa. 59:20 and 27:9 (LXX). The Hebrew text of Isa. 59:20, concerning Israel’s iniquity and consequent exile, says the Deliverer (or Redeemer) will come “to Zion, to those in Jacob who turn from transgression,” whereas the LXX reads “from Zion,” wording perhaps borrowed from Psa. 14:7 (13:7 LXX) and Psa. 53:6 (52:7 LXX). As a messianic prophecy, “the Deliverer” comes “from Zion” in that he is of Jewish ancestry (9:5; cf. 1:3),¹ while he also deals with the sin problem of “ungodliness” [ἀσέβεια] (cf. 1:18) that the people of Israel and their law were incapable of overcoming (2:17-25; 3:9-28; 4:4-8; 5:1-11; et al.). Thus, the divine “covenant” justifying God’s gracious work to “take away their sins” is none other than the new covenant of Jesus Christ (Jer. 31:31-34; Heb. 8:6-13).

Because of their repudiation of the gospel, despite having been the first to receive it (cf. 1:16; 10:16-21), unbelieving Jews are “enemies” (cf. 5:10a) of faithful Christ-followers. But concerning “election” [ἐκλογή] (cf. vv. 5, 7; 9:11), chosen for a time as God’s people to ultimately bring the Christ into the world (3:1-2; 9:4-5), they are “beloved” [ἀγαπητοί] (cf. 1:7; 12:9), not because of their own worthiness but for the sake of their “forefathers” [πατέρες]. Despite a turbulent and often rebellious history, God’s remembrance of and promises to faithful patriarchs like Abraham, Isaac, Jacob, and David (cf. 9:5)² compelled him to remain patient, loving, and committed to the people of Israel, although never discounting the essential requisites of repentance and obedient faith (cf. 2:4-10; 10:16-21; et al.). 

“For the gifts” (cf. 3:2; 9:4-5)³ “and the calling of God” (cf. 1:6-7) are “irrevocable” [ἀμεταμέλητος] (emphatic!) or “without regret” (2 Cor. 7:10). God does not go back on his word. He is faithful and does not fail to keep his promises.⁴ However, his promises are conditional (cf. vv. 21-23) and his justice demands that he accounts for the failures of those who do not accept and submit to his expectations through Christ (1:1–10:17).

God’s Mercy

“For just as you were at one time disobedient to God but now have received mercy because of their disobedience, so they too have now been disobedient in order that by the mercy shown to you they also may now receive mercy. For God has consigned all to disobedience, that he may have mercy on all” (Rom. 11:30-32).

All in Rome who “belong to Jesus Christ” and “are loved by God and called to be saints” (1:6-7) “were at one time disobedient [ἀπειθέω] to God” (cf. 2:8-9; 5:6-10), but now “have received mercy” [ἐλεάω] (9:14-24) consequent to the “disobedience” of unbelieving Jews who “have now been disobedient” (9:30-33; 10:3, 16, 21). But God has not completely given up on them and continues to extend “mercy,” evidenced by the “remnant” of believing ones (11:1-6). He “has consigned” [συγκλείω] (cf. Gal. 3:22-23), “committed” (NKJV), “shut up” (NASB), “imprisoned” (CSB, NRSV) “all to disobedience,” whether Jew or Gentile (3:9-12, 19, 23; 5:12). “God gave them up” to their own devices (1:24, 26, 28) “that he may have mercy on all” (11:11-24), without partiality.⁵ Rather than affirming unqualified universalism, contextually the “all” applies to every human being prospectively, regardless of ethnicity, who is receptive to the gospel call and penitently exchanges disobedience for obedience of faith.

Paul has concluded his argument. He has vindicated the Divine justice and mercy. He has shown how even the reign of sin leads to a beneficent result. And now, carried away by the contrast between the apparent injustice and the real justice of God, having demonstrated that it is our knowledge and not His goodness that is at fault when we criticize Him, he bursts forth in a great ascription of praise to Him, declaring the unfathomable character of His wisdom.⁶

Spontaneous Words of Praise

“Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! ‘For who has known the mind of the Lord, or who has been his counselor?’ ‘Or who has given a gift to him that he might be repaid?’ For from him and through him and to him are all things. To him be glory forever. Amen” (Rom. 11:33-36).

This brings to a close the first major section of the letter, the doctrinal portion, having laid the theological groundwork for the practical-application section that follows. Before Paul moves on, however, he is compelled to acknowledge and glorify the One responsible for all that has been written up to this point. By quoting Isa. 40:13 (LXX; cf. also 1 Cor. 2:16) and Job 41:11 (based on the Hebrew text; cf. Job 35:7), he joins and emulates centuries of awe-struck worshipers.⁷

Seeing that God’s ways and thoughts are infinitely higher than ours (Isa. 55:9) and his depths so vast (1 Cor. 2:10), mere words are inexpressible (2 Cor. 12:4). The vocabulary of all human languages combined does not have sufficient capability through which the Most High can be fully revealed. With a valiant attempt to accommodate the limited human capacity to understand, Paul seems to struggle to put into meaningful words that which is inexplicable and indescribable (cf. 5:9a-10; 8:18, 35-37).⁸

The term “depth” [βάθος] (cf. 8:39) conveys what is immeasurable, and “riches” [πλοῦτος] (cf. v. 12; 2:4; 9:23) what is of exceeding value, attempts to describe divine attributes such as “wisdom” [σοφία],⁹ “knowledge” [γνῶσις] (cf. 2:20), and “judgments” [κρίματα] (2:2-3) that are “unsearchable” [ἀνεξερευνητος] or “unfathomable” (ISV), and “inscrutable”

[ἀνεξιχνίαστος], “unexplainable” (ISV), “untraceable” (CSB, LSV, MSB), “fathomless” (NET), “past finding out” (N/KJV, WEB). Words alone are insufficient.¹⁰ For other outbursts of praise concluding with “Amen,” see 1:25; 9:5; 15:33; 16:27.¹¹

Conclusion

Paul has devoted three chapters of this letter (9–11) to clarifying Israel’s place in salvation history. As a complete literary unit, attempts to interpret any portion of it without considering the entire discourse has historically resulted in misconceptions and misapplications.

God’s plan of salvation, providing redemption and hope to a broken world, has unfolded through the centuries involving specially chosen individuals and an entire nation, culminating in the Christ and his salvific work. So what is to become of the historically privileged and blessed descendants of Abraham, Isaac, and Jacob? God’s expectations and their ultimate destiny are no different than what is applicable to everyone else. All have sinned and are hopelessly lost without accepting the lordship of Jesus in obedience to the gospel.

--Kevin L. Moore

Endnotes:

     ¹ Mount Zion was the southern mountain peak around which Jerusalem was built. The name Zion came to be applied to the whole city (Psa. 51:18), to the tribe of Judah (Psa. 78:68), and to the entire nation (Psa. 149:2), most often in prophetic and poetic literature. Depending on textual variation, the name occurs around 154 times in the OT and only seven times in the NT.

     ² 1 Kings 11:12-13; 2 Kings 19:34; 20:6.

     ³ The word “gifts” [χαρίσματα] would apply to whatever God has given for our benefit and for the accomplishing of his purpose (cf. 1:11; 5:15-16; 6:23; 12:6).

     ⁴ Cf. 1 Cor. 1:9; 10:13; 2 Cor. 1:18; 1 Thess. 5:24; Heb. 10:23.

     ⁵ In this one verse “the content of the chapter is no doubt condensed …” (J. Denney, “Romans” 686).

     ⁶ W. Sanday and A. C. Headlam, Romans 339.

     ⁷ Francis Turretin (1623–1687), commenting on Rom. 11:36, observes: “In the passage is contained a certain doxology … signifying that all contemplation of all the heads of theology subsists in the glory and glorification of God” (Institutio Theologiae Elencticae 3:310).

     ⁸ Cf. also 2 Cor. 4:7, 17; 9:15; Eph. 2:4; 3:20. The ancient psalmist observed, “Yahweh our Lord, how majestic is your name in all the earth, Who has set your majesty above the heavens” (Psa. 8:1).

     ⁹ This is the only usage of the word in Romans, but cf. 1 Cor. 1:21, 24, 30; 2:6, 7; Eph. 3:10; Col. 2:3.

     ¹⁰ See K. L. Moore, “Beyond Words,” Moore Perspective (10 Nov. 2020), <Link>.

     ¹¹ Also Rom. 16:24 in the BMT; cf. NASB 1995, N/KJV.

Related Posts: Rom 11:16-25, Rom 12:1-2

Romans 9–11: The Place of Israel in Salvation History (Part 5b): Israel’s Role in God’s Plan

“If the dough offered as firstfruits is holy, so is the whole lump, and if the root is holy, so are the branches. But if some of the branches were broken off, and you, although a wild olive shoot, were grafted in among the others and now share in the nourishing root of the olive tree, do not be arrogant toward the branches. If you are, remember it is not you who support the root, but the root that supports you. Then you will say, “Branches were broken off so that I might be grafted in.” That is true. They were broken off because of their unbelief, but you stand fast through faith. So do not become proud, but fear” (Rom. 11:16-20, ESV).

A Call for Humility

Comparable figures are employed to illustrate the same point. The “firstfruit” [ἀπαρχή – singular] (cf. 8:23) of the “dough” is an image taken from Num. 15:17-21. Before baking, a portion of the dough was to be set aside to “give to the Lord,” providing a loaf for the priests,¹ so that the entire crop would be consecrated (dedicated to God). The imagery of the “olive tree” and its “root” and “branches” would be based on passages like Neh. 8:15; Jer. 11:16; Hos. 14:7; Zech. 4:11. The original “lump” and “root” represent the people of Israel, the “branches … broken off” are those (“some,” cf. 3:3) who have rejected Christ and forfeited their place among the “holy” people of God (cf. 1:7; 8:27; 12:1). The “you” are Gentiles (v. 13), from “a wild olive shoot,” that have been “grafted in” among the remnant of Israelites who are now in Christ.²

Paul calls for humility (cf. v. 25), “do not be arrogant” or “become proud” toward the Jewish people, because they have played an integral role in God’s plan (9:4-5), laying the foundational “support” upon which all Christians now stand. Since so many of them are now cut off from God, you Gentile believers ought to respectfully “fear” (cf. 13:4) lest you face the same consequence (2:1-3; cf. 1 Cor. 10:1-12).³

God’s Severity and Kindness

“For if God did not spare the natural branches, neither will he spare you. Note then the kindness and the severity of God: severity toward those who have fallen, but God’s kindness to you, provided you continue in his kindness. Otherwise you too will be cut off. And even they, if they do not continue in their unbelief, will be grafted in, for God has the power to graft them in again. For if you were cut from what is by nature a wild olive tree, and grafted, contrary to nature, into a cultivated olive tree, how much more will these, the natural branches, be grafted back into their own olive tree” (Rom. 11:21-24). 

In these verses we see the dreadful reality of apostasy (cf. 9:3). Also note God’s impartiality, the conditional nature of his promises, and the motivational impact of both his “kindness” and “severity” (cf. 2:4-11). Moreover, even for those who have been “cut off,” there is still hope “if they do not continue in their unbelief.” Verses 17-24 serve as an extended parenthesis, addressing the need for humility among Gentile Christians and hope for Jews who can still be reached with the gospel.⁴ God does not reject all Israel, only those who reject his way through Christ. Receptive Gentiles and receptive Jews are grafted into the same “olive tree,” saved the same way as a result of their faithful obedience. 

Fulfilling God’s Purpose

Paul is bringing this three-chapter discourse to a close, having shown that the rejection of Israel is not averse to God’s promises and justice. The people of Israel are responsible for their own actions, which inadvertently (on their part) and providentially (on God’s part) have enabled non-Jewish people to more readily receive the gospel. As for the nation of Israel’s future, God’s longsuffering and merciful kindness ensure there is still hope. 

“Lest you be wise in your own sight, I do not want you to be unaware of this mystery, brothers: a partial hardening has come upon Israel, until the fullness of the Gentiles has come in” (Rom. 11:25). 

Still deterring potential self-conceit and arrogance (cf. v. 18), Paul does not want his readers “to be unaware” (cf. 1:13; 7:1)⁵ of this “mystery” [μυστήριον], something once hidden but now revealed (cf. 16:25). The “partial hardening” (cf. vv. 5-10), applicable to “some” among “Israel” (v. 17) who “were unfaithful” (3:3), alludes back to 9:17-18 and pertains to God’s expectations that soften compliant hearts but harden the stubborn and resistant <see further discussion here>.  

This state of affairs lasts “until the fullness of the Gentiles has come in.” Rather than the more limited sense of “Gentiles,” however, opportunity is afforded to unbelievers of all “nations” [ἔθνη] (LSV, YLT; cf. 1:5; 4:16-17) until the “fullness” or “fulfillment” [πλήρωμα] of God’s salvific plan (cf. v. 12), or consummation of all things in the final judgment (cf. 2:4-10; 9:22).⁶ The verbal εἰσέρχομαι (“come in”) is repeatedly used in the NT for entering the divine kingdom, life, or glory.⁷ Note also the future tense of “will be saved” (v. 26; cf. 5:9-10; 9:27; 10:9). Perhaps the best commentary on the “mystery”⁸ of God’s purpose in Christ for “the nations” is at the end of the letter:  

Now to him who is able to strengthen you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery [μυστήριον] that was kept secret for long ages but has now been disclosed and through the prophetic writings has been made known to all nations [ἔθνη], according to the command of the eternal God, to bring about the obedience of faith. (16:25-26)

This is being accomplished through “the word of faith that we proclaim” (10:8). 

--Kevin L. Moore

Endnotes:

     ¹ See Josephus, Antiquities 4.4.

     ² Cf. Matt. 16:18; 28:18-20; John 15:1-10; Eph. 2:11-22.

     ³ See also Heb. 3:12-13; 4:1; 6:4-8; 10:35-38; 12:15, 25.

     ⁴ J. Murray, “Romans” 679-80.

     ⁵ Note also 1 Cor. 10:1; 12:1; 2 Cor. 1:8; 1 Thess. 4:13; comparable to “I want you to know” in 1 Cor. 11:3 and Col. 2:1. This is in contrast to what readers already know (1 Cor. 5:6; 6:2-19; 9:13, 24; 12:2; 16:15; etc.).

     ⁶ Disciples are to be made of “all the nations” [πάντα τὰ ἔθνη] until the end of the age (Matt. 28:18-20); “making known to us the mystery [μυστήριον] of his will, according to his purpose, which he set forth in Christ as a plan for the fullness [πλήρωμα] of time, to unite all things in him, things in heaven and things on earth” (Eph. 1:9-10). “God our Savior … desires all people to be saved and to come to the knowledge of the truth” (1 Tim. 2:3-4). “The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Pet. 3:9). In Luke 21:24, in the context of Jerusalem’s prophetic destruction by the Romans, Jewish survivors would be led captive “unto all the nations” [εἰς τὰ ἔθνη πάντα] (scattered far away from their sacred land), the city would be destroyed “by [the] Gentiles/nations” [ὑπὸ ἐθνῶν] (the multi-national Roman legions), “until [the] times of [the] nations are fulfilled” [ἄχρι οὗ πληρωθῶσιν καιροὶ ἐθνῶν], i.e., disciples will be made of all nations until the end of the age, so Jerusalem will never again regain its former glory as the center of nationalistic Judaism.

     ⁷ Matt. 5:20; 7:13, 21; 18:3, 8-9; 19:16-17, 23-24; 23:13; 25:10, 21, 23; Mark 9:43, 45, 47; 10:15, 23-25; Luke 13:24; 14:23; 18:17, 25; 24:26; John 3:5; 10:9; Acts 14:22; Heb. 3:11–4:11; 6:19-20; 9:12; Rev. 22:14.

     ⁸ Cf. 1 Cor. 2:7; 4:1; Eph. 1:9; 3:3-9; 5:32; 6:19; Col. 1:24-28; 2:2; 4:3-4; 1 Tim. 3:9, 16.

Related Posts: The Meek Shall Inherit the Earth (Part 4), Rom 11:1-15, Rom 11:26-36