Twenty-first Sunday after Trinity Sunday, Proper 24, Year B
I regret that I must scale back my blog due to life circumstances. Inflation is cutting into my income dramatically and I am applying to many possible jobs in search of better pay. Job hunts take a lot of time. On top of all of this, I have had emergency surgery and two hurricanes back-to-back to deal with.
The playlist of songs and hymns for this week is available on YouTube.
A Roman Emperor, 41 AD by Sir Lawrence Alma-Tadema, 1871, Walters Art Museum. Emperor Caligula being assassinated and the new emperor--Claudius--being revealed from behind a curtain is a prime example of ruling like a Gentile (Mark 10:42).
The Washing of the Feet - Le lavement des pieds by James Tissot, 1886-1894, Brooklyn Museum. This is the epitome of Jesus coming as a servant (Mark 10:45).
Jesus Washing Peter’s Feet by Ford Madox Brown, 1852–1856, Tate. This is the epitome of Jesus coming as a servant (Mark 10:45).
Mark 10:35-45
CSB
James and John, the sons of Zebedee, approached him and said, “Teacher, we want you to do whatever we ask you.” “What do you want me to do for you?” he asked them. They answered him, “Allow us to sit at your right and at your left in your glory.” Jesus said to them, “You don’t know what you’re asking. Are you able to drink the cup I drink or to be baptized with the baptism I am baptized with?” “We are able,” they told him. Jesus said to them, “You will drink the cup I drink, and you will be baptized with the baptism I am baptized with. But to sit at my right or left is not mine to give; instead, it is for those for whom it has been prepared.” When the ten disciples heard this, they began to be indignant with James and John. Jesus called them over and said to them, “You know that those who are regarded as rulers of the Gentiles lord it over them, and those in high positions act as tyrants over them. But it is not so among you. On the contrary, whoever wants to become great among you will be your servant, and whoever wants to be first among you will be a slave to all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.”
Who wrote Mark: Scholars are unsure because the book itself includes no attribution. Hippolytus of Rome (circa 170-235 CE/AD), in On the Seventy Apostles, distinguishes Mark the Evangelist (2 Timothy 4:11), John Mark (Acts 12:12, Acts 12:25, Acts 13:5, Acts 13:13, Acts 15:37, Acts 15:39), and Mark the cousin of Barnabas (Colossians 4:10; Philemon 1:24). There is also a Mark mentioned in 1 Peter 5:13. Other church fathers believed that all of these Marks were the same person. At all periods of Roman history, Marcus [Mark is the anglicized version of Marcus] was the third-most-popular praenomen, trailing only Lucius and Gaius, which would support the theory of multiple Marks, but thoroughly Latin and Greek names are less common in the New Testament. The African Memory of Mark by Thomas Oden provides evidence from ancient Coptic sources that the Evangelist Mark is the only Mark mentioned in the Bible and that he was a Levite born and raised in Cyrene (Libya) whose wealthy family immigrated to Jerusalem when he was a young adult, was a relative of the Apostle Peter's wife, was present at pivotal moments in Jesus' time on earth, traveled and evangelized with the Apostles Paul and Peter in Asia and Europe and then on his own throughout northern Africa, founded the church in Alexandria, Egypt and was the first bishop there, and was martyred in 68 CE/AD. I think that Dr. Oden's argument is quite plausible and likely true; my opinion is that modern scholars who casually discard ancient Coptic documentation do so based on their racism (for liberals) and their anti-anything-not-clearly-Protestant (for evangelicals). Mark's mother being one of the wealthy women who supported Jesus and the disciples/apostles and multiple members of the family being involved in the early Church just makes sense. The Memory of Mark gets 5 out of 5 stars from me.
Who Mark was written to: persecuted Gentile Christians who likely lived in Rome or another large city in the Roman Empire
When Mark was written: The current, widely but not entirely accepted theory is that Mark was the first Gospel to be written; evangelicals tend to place the date of writing between 55-65 CE/AD and others 2-10 years later. Dr. Oden says that based on Coptic tradition, the date would be 67-68 CE/AD.
The purpose of the book of Mark: to tell the story of Jesus specifically to Gentile/Hellenized audiences in an action-packed manner--note the frequent use of the word immediately--emphasizing Jesus as the Suffering Servant that the prophets foretold.
Things I noticed:
When Mark was written: The current, widely but not entirely accepted theory is that Mark was the first Gospel to be written; evangelicals tend to place the date of writing between 55-65 CE/AD and others 2-10 years later. Dr. Oden says that based on Coptic tradition, the date would be 67-68 CE/AD.
The purpose of the book of Mark: to tell the story of Jesus specifically to Gentile/Hellenized audiences in an action-packed manner--note the frequent use of the word immediately--emphasizing Jesus as the Suffering Servant that the prophets foretold.
Things I noticed:
35. James and John, the sons of Zebedee, approached him and said: Zebedee (ZEB-uh-dee) means "my gift"; his wife Salome was the mother of James and John. See also Mark 1:19-20, Mark 3:17-18, Mark 5:37, Mark 9:2, Mark 10:35, Mark 14:33, Matthew 4:21, Matthew 10:2-3, Matthew 20:20-28, Matthew 26:37, Matthew 27:56, Luke 5:10, Luke 22:24-27, John 21:2
Teacher, we want you to do whatever we ask you: see also 2 Samuel 14:4-11, 1 Kings 2:16, 1 Kings 2:20
36. What do you want me to do for you? he asked them: see also Mark 10:51, 1 Kings 3:5-15, 2 Chronicles 1:7, John 15:7
37. They answered him, Allow us to sit at your right and at your left: see also Mark 15:27, Mark 16:19, 1 Kings 22:19, Psalm 45:9, Psalm 110:1, Matthew 20:21, Luke 22:24
in your glory: see also Mark 8:38, Matthew 25:31, Luke 24:26, 1 Peter 1:11
38. Jesus said to them, You don’t know what you’re asking: see also 1 Kings 2:22, Jeremiah 45:5, Matthew 20:21, Matthew 20:22, Luke 9:33, Romans 8:26, James 4:3
Are you able to drink the cup I drink: see also Mark 14:36, Psalm 60:3, Psalm 75:8, Isaiah 51:17-23, Jeremiah 25:15-29, Jeremiah 49:12, Lamentations 4:21, Zechariah 12:2, Matthew 26:39, Luke 22:42, John 18:11
or to be baptized with the baptism I am baptized with: see also Psalm 42:7, Psalm 69:1-2, Psalm 69:14-15, Isaiah 43:2, Luke 12:50, Romans 6:3-5
39. We are able, they told him: see also Mark 14:31, Matthew 20:22, John 13:37
Jesus said to them, You will drink the cup I drink, and you will be baptized with the baptism I am baptized with: see also Mark 14:36, Matthew 10:25, John 12:24-26, John 15:20, John 17:14, John 18:11, Acts 12:2, Romans 6:3-5, Colossians 1:24, Revelation 1:9
40. But to sit at my right or left is not mine to give; instead, it is for those for whom it has been prepared: The right hand symbolizes either a prominent or favored position or the location of the defender of a king (king's champion or chief bodyguard). The right side was viewed as far more excellent than the left side in antiquity; lefties faced great discrimination. If a king chose someone to sit at their left hand, it was not as prestigious of a location compared to being chosen to sit at the right hand. See also Matthew 20:23, Matthew 25:34, John 17:2, John 17:24, Hebrews 11:16
41. When the ten disciples heard this, they began to be indignant with James and John: see also Mark 9:33-36, Proverbs 13:10, Matthew 20:24, Luke 22:24, Romans 12:10, Philippians 2:3, James 4:5
42. Jesus called them over and said to them, You know that those who are regarded as rulers of the Gentiles lord it over them, and those in high positions act as tyrants over them: Gentile rulers such as the Greeks and Romans were brutal tyrants over the inhabitants of Israel. See also Matthew 20:25, Luke 22:25, 1 Peter 5:3
43. But it is not so among you. On the contrary: see also John 18:36, Romans 12:2
whoever wants to become great among you will be your servant: The Greek word translated here as servant is diakonos, which means someone who executes the commands of another, generally doing menial tasks. The English word deacon is derived from diakonos. See also Mark 9:35, 1 Kings 12:7, Proverbs 27:18, Matthew 18:4, Matthew 20:26-27, Matthew 23:8-12, Luke 9:48, Luke 14:11, Luke 18:14, John 13:12-18, 1 Corinthians 9:19-23, Galatians 5:13, 1 Peter 5:5-6
44. and whoever wants to be first among you will be a slave to all: The Greek word translated here as slave is doulos, which specifically means slave. See also Matthew 23:11, Philippians 2:7, 1 Peter 4:10
45. For even the Son of Man did not come to be served, but to serve: see also Isaiah 41:8, Isaiah 43:10, Isaiah 44:2, Isaiah 44:21, Isaiah 49:5-7, Matthew 20:28, Luke 22:24-27, John 13:14, Philippians 2:5-8, Hebrews 5:8
and to give his life as a ransom for many: see also Exodus 30:12, Isaiah 53:10-12 below, Daniel 9:24-26, Mark 14:24, 2 Corinthians 5:21, Galatians 1:4, Galatians 3:13, 1 Timothy 2:6, 1 Timothy 3:4-6, Titus 2:14, 1 Peter 1:19
The literary structure of this passage is available here.
Man of Sorrows by William Dyce, circa 1860, National Galleries Scotland. This painting captures the mood of Isaiah 53.
Kristus som den lidende frelser - Christ as the Suffering Redeemer by Andrea Mantegna, circa 1495-1500, Den Kongelige Malerisamling. A more obviously suffering servant; I like the expressions on the faces. Colorful angels need to make a comeback in the art world.
The Sacrificial Lamb by Josefa de Ayala, circa 1670-1684, Walters Art Museum. Ayala was one of the few female painters in Spain and Portugal in her era and she specialized in still lifes and portraits. This painting is especially appropriate for Isaiah 53:7.
The Visual Commentary on Scripture has the page Stricken, Smitten, Bruised, and Afflicted.
Isaiah 53:4-12
CSB
Yet he himself bore our sicknesses,
and he carried our pains;
but we in turn regarded him stricken,
struck down by God, and afflicted.
But he was pierced because of our rebellion,
crushed because of our iniquities;
punishment for our peace was on him,
and we are healed by his wounds.
We all went astray like sheep;
we all have turned to our own way;
and the Lord has punished him
for the iniquity of us all.
He was oppressed and afflicted,
yet he did not open his mouth.
Like a lamb led to the slaughter
and like a sheep silent before her shearers,
he did not open his mouth.
He was taken away because of oppression and judgment,
and who considered his fate?
For he was cut off from the land of the living;
he was struck because of my people’s rebellion.
He was assigned a grave with the wicked,
but he was with a rich man at his death,
because he had done no violence
and had not spoken deceitfully.
Yet the Lord was pleased to crush him severely.
When you make him a guilt offering,
he will see his seed, he will prolong his days,
and by his hand, the Lord’s pleasure will be accomplished.
After his anguish,
he will see light and be satisfied.
By his knowledge,
my righteous servant will justify many,
and he will carry their iniquities.
Therefore I will give him the many as a portion,
and he will receive the mighty as spoil,
because he willingly submitted to death,
and was counted among the rebels;
yet he bore the sin of many
and interceded for the rebels.
Who wrote Isaiah: historically attributed to Isaiah (Yeshayahu), but likely multiple authors who collected the prophecies of Isaiah (the first 39 chapters were likely written or dictated by Isaiah, but the rest seem distinctly different and don't mention the name Isaiah anymore)
Who Isaiah was written to: Jewish people in Judah before, during, and after the fall of Jerusalem to Babylon
When Isaiah was written: 8th century BCE/BC and later (after the fall of Jerusalem)
The purpose of the book of Isaiah: the same destruction that is coming for Jerusalem is also coming for those who destroyed Jerusalem
Things I noticed:
Who Isaiah was written to: Jewish people in Judah before, during, and after the fall of Jerusalem to Babylon
When Isaiah was written: 8th century BCE/BC and later (after the fall of Jerusalem)
The purpose of the book of Isaiah: the same destruction that is coming for Jerusalem is also coming for those who destroyed Jerusalem
Things I noticed:
This passage is part of the fourth Servant Song (Isaiah 52:13-53:12). In Isaiah 52:13-15, God proclaims the surprising exaltation of the servant. In Isaiah 53:1-11, a group of people reports on the life and death of the servant. In Isaiah 53:11-12, God declares the purpose of the life and death of the servant. The majority of ancient Jewish scribes, scholars, and rabbis interpreted this servant as referring to the Messiah. Since the medieval period, the majority of Jewish rabbis have interpreted this servant as being the nation of Israel/community of Jews as a whole. This passage is quoted in Acts 8:26-38. The literary structure of this Servant Song is available here.
It is possible that this passage was influenced by the Substitute King ritual of Assyria. Further information on this ritual is available in The Assyrian Substitute King Ritual excerpted from Ezekiel to Jesus by Preston Kavanagh & Simo Parpola.
Sheep are docile and non-resistant during properly-done shearing due to tonic immobility. You can learn more about this technique from Atlas Obscura.
The guilt, or more accurately, reparation offering addresses acts of sacrilege such as using a holy, sacred object for a profane or common purpose. Instructions for reparation offerings are given in Leviticus 5:14-19 and Leviticus 6:1-7.
Raba (another version: Rab Hisda) said: Should a man see sufferings come upon him, let him scrutinise his actions; as it is said, "Let us search and try our ways, and return unto the Lord" (Lamentations 3:40). If he has scrutinised his actions without discovering the cause, let him attribute them to neglect of Torah; as it is said, "Happy is the man whom Thou chastenest, and teachest out of Thy law" (Psalm 94:12). If he attributed them to neglect of Torah without finding any justification, it is certain that his sufferings are chastenings of love; as it is said, "For whom the Lord loveth He correcteth" (Proverbs 3:12). Raba stated that Rab Sahorah said in the name of Rab Huna: Him in whom the Holy One, blessed be He, delighteth He crusheth with sufferings; as it is said, "Yet it pleased the Lord to crush him by disease" (Isaiah 53:10). It is possible to think that this is so even with one who does not receive the chastenings in a spirit of love: therefore there is a teaching to say, "To see if his soul would offer itself in restitution" (ibid). Just as the trespass-offering is brought voluntarily, so are the sufferings voluntarily received. If he accept them, what is his reward? "He will see his seed, prolong his days" (ibid). More than that, his study [of Torah] will endure with him; as it is said, "The purpose of the Lord will prosper in his hand" (ibid). Berakhot 5a:9-13
Trapping of Birds and Harvesting Crops from the tomb of Nefermaat by an unknown Egyptian artist, circa 2700 BCE, Cairo Museum. This painting is a representation of Psalm 91:3.
Pharaoh and His Dead Son - Pharaon et son fils mort by James Tissot, circa 1896-1902, Jewish Museum. It's entirely possible that the plagues and pestilence referred to in Psalm 91:1, Psalm 91:6-7, and Psalm 91:10 include The Plagues on the Egyptians found in Exodus 7-11.
Lamentations over the Death of the First-Born of Egypt by Charles Sprague Pearce, 1877, Smithsonian American Art Museum. It's entirely possible that the plagues and pestilence referred to in Psalm 91:1, Psalm 91:6-7, and Psalm 91:10 include The Plagues on the Egyptians found in Exodus 7-11.
The Death of the Pharaoh’s Firstborn Son by Lawrence Alma Tadema, 1872, Rijksmuseum. It's entirely possible that the plagues and pestilence referred to in Psalm 91:1, Psalm 91:6-7, and Psalm 91:10 include The Plagues on the Egyptians found in Exodus 7-11.
Havsörnbo - Sea Eagle's Nest by Bruno Liljefors, 1907, Nationalmuseum, Sweden. This is a representation of Psalm 91:4. Other relevant verses include Psalm 17:8, Psalm 36:7, Psalm 57:1, and Psalm 61:4.
Biała kwoka z kurczętami - White Hen with Chicks by the circle of Anton Ignaz Hamilton, 17th or 18th century, Royal Łazienki. This is a representation of Psalm 91:4.
Diptych of Genoels-Elderen by an unknown artist likely from Köln, end of the 8th century, from the Saint-Martin church in Genoelselderen, Musées royaux d'art et d'histoire, Brussels. This is a representation of Psalm 91:13.
The Visual Commentary on Scripture has the page The One Who Dwells.
Psalm 91
CSB
The one who lives under the protection of the Most High
dwells in the shadow of the Almighty.
I will say concerning the Lord, who is my refuge and my fortress,
my God in whom I trust:
He himself will rescue you from the bird trap,
from the destructive plague.
He will cover you with his feathers;
you will take refuge under his wings.
His faithfulness will be a protective shield.
You will not fear the terror of the night,
the arrow that flies by day,
the plague that stalks in darkness,
or the pestilence that ravages at noon.
Though a thousand fall at your side
and ten thousand at your right hand,
the pestilence will not reach you.
You will only see it with your eyes
and witness the punishment of the wicked.
Because you have made the Lord—my refuge,
the Most High—your dwelling place,
no harm will come to you;
no plague will come near your tent.
For he will give his angels orders concerning you,
to protect you in all your ways.
They will support you with their hands
so that you will not strike your foot against a stone.
You will tread on the lion and the cobra;
you will trample the young lion and the serpent.
Because he has his heart set on me,
I will deliver him;
I will protect him because he knows my name.
When he calls out to me, I will answer him;
I will be with him in trouble.
I will rescue him and give him honor.
I will satisfy him with a long life
and show him my salvation.
Who wrote this Psalm? unknown; the previous psalm is attributed to Moses and the Mishnah states that this psalm also was written by Moses
Who was this Psalm written for? communal praise and declaration of trust for Hebrews
When was this Psalm written? unknown
What is the purpose of the book of Psalms? The Psalms are songs for worship, both public and private.
Who was this Psalm written for? communal praise and declaration of trust for Hebrews
When was this Psalm written? unknown
What is the purpose of the book of Psalms? The Psalms are songs for worship, both public and private.
Things I noticed:
"Like a decoy partridge in a cage, so is the mind of the proud, and like spies they observe your weakness; for they lie in wait, turning good into evil, and to worthy actions they attach blame." Sirach 11:30-31 NRSVAE
Psalm 91 is a response to the petition of Psalm 90, covered last week. People might be tempted to interpret this psalm as a promise of complete protection from harm, but that is not what is intended. From the whole of Scripture, we have ample evidence that God's people are very frequently harmed. What this psalm is encouraging in us is trust that God is with us, so very close to us, and God will redeem the suffering. The literary structure for Psalm 90 and Psalm 91 is here.
Jesus Carried up to a Pinnacle of the Temple - Jésus porté sur le pinacle du Temple by James Tissot, 1886–1894, Brooklyn Museum. This is a depiction of the events of Luke 4:9-13, which are referred to in Hebrews 4:15. The devil quotes Psalm 91:11-12 during this event.
Hebrews 4:12-16
CSB
For the word of God is living and effective and sharper than any double-edged sword, penetrating as far as the separation of soul and spirit, joints and marrow. It is able to judge the thoughts and intentions of the heart. No creature is hidden from him, but all things are naked and exposed to the eyes of him to whom we must give an account. Therefore, since we have a great high priest who has passed through the heavens—Jesus the Son of God—let us hold fast to our confession. For we do not have a high priest who is unable to sympathize with our weaknesses, but one who has been tempted in every way as we are, yet without sin. Therefore, let us approach the throne of grace with boldness, so that we may receive mercy and find grace to help us in time of need.
Who wrote Hebrews: unattributed; Paul, Luke, Barnabus, Apollos, Silas, and Aquila/Priscilla are all theoretical authors. The author had never met Jesus but knew eyewitnesses to Jesus (Hebrews 2:3) and knew Timothy (Hebrews 13:23). I am skeptical that Paul wrote Hebrews because he signed his name to every other book that is attributed to him and the book uses significantly different language, arguments, and interpretations compared to Pauline books, and Paul also classified himself as an eyewitness to Jesus. From Hebrews 13:24, it appears that either the author was in Italy or his/her fellow congregation members were from Italy. The author certainly was intimately familiar with Jewish culture and beliefs and had likely spent significant time in Jerusalem.
Who Hebrews was written to: there is no addressee in the book and the book name "Hebrews" was first applied by Clement of Alexandria (circa 150-215 CE/AD)
When Hebrews was written: before the destruction of the Second Temple, which happened in 70 CE/AD (Hebrews 5:1-4, Hebrews 8:3-5, Hebrews 9:24-25, and Hebrews 10:1-3 all indicate that the sacrifices and other Temple functions were still happening)
The purpose of the book of Hebrews: to persuade Jewish people that Jesus is the better high priest of the order of Melchizedek whose priesthood is eternal and whose better sacrifice is eternal
Things I noticed:
Who Hebrews was written to: there is no addressee in the book and the book name "Hebrews" was first applied by Clement of Alexandria (circa 150-215 CE/AD)
When Hebrews was written: before the destruction of the Second Temple, which happened in 70 CE/AD (Hebrews 5:1-4, Hebrews 8:3-5, Hebrews 9:24-25, and Hebrews 10:1-3 all indicate that the sacrifices and other Temple functions were still happening)
The purpose of the book of Hebrews: to persuade Jewish people that Jesus is the better high priest of the order of Melchizedek whose priesthood is eternal and whose better sacrifice is eternal
Things I noticed:
12. For the word of God:
"O God of my ancestors and Lord of mercy, who have made all things by your word" Wisdom of Solomon 9:1 NRSVA
"For while gentle silence enveloped all things, and night in its swift course was now half gone, your all-powerful word leapt from heaven, from the royal throne, into the midst of the land that was doomed, a stern warrior carrying the sharp sword of your authentic command, and stood and filled all things with death, and touched heaven while standing on the earth." Wisdom of Solomon 18:14-16 NRSVA
See also Hebrews 1:2, Hebrews 13:7, Psalm 147:15, Isaiah 49:2, Matthew 15:6, Mark 7:13, Luke 8:11, Luke 8:21, Luke 11:28, John 1:1, John 1:14, John 6:63, Acts 4:31, Acts 6:2, Acts 6:7, Acts 8:14, Acts 11:1, Acts 12:24, Acts 13:5, Acts 13:7, Acts 13:46, Acts 17:13, Acts 18:11, Romans 10:17, 2 Corinthians 2:17, 2 Corinthians 4:2, Colossians 3:16, 1 Thessalonians 2:13, Revelation 20:4
is living and effective: see also Psalm 119:130, Ecclesiastes 12:11, Isaiah 55:11, Jeremiah 23:29, John 6:51, Romans 1:16, 1 Corinthians 1:24, 2 Corinthians 10:4-5, 2 Timothy 3:16, James 1:18, 1 Peter 1:23, 1 Peter 2:4-5,
and sharper than any double-edged sword, penetrating as far as the separation of soul and spirit, joints and marrow:
"And the priests and the Levites, and all the tribes of Israel, all of them are distinguished in the words of the Law (which is compared to a sword) and they swing it and turn it among themselves, as heroes experienced in warfare; and each and every one of them has the seal of circumcision on his flesh, just as the flesh of Abraham their father was sealed, and they are strengthened by it like a hero whose sword is girded on his thigh. And on this account they are not afraid of demons or shades that prowl by night." Aramaic Targum to Song of Songs 3:8
(Psalm 45:6) "Your 'arrows' (of learning) are sharp." What is your reward for this? (Psalm 45:6) "Peoples will fall under you, (your arrows piercing) the heart of the foes of the King," and (Psalm 127:4) "As arrows in the hand of a mighty man, so are the children (i.e., the learning) of youth," and (Psalm 127:5) "Happy the man who has filled his quiver with them. They will not be shamed when they speak with the foes (of the L-rd) in the gate (of learning)." Sifrei Devarim 34:1
"Rabbi Shimon bar Naḥman said: Matters of Torah were likened to weapons. Just as these weapons serve their owners in times of war, so, too, matters of Torah serve one who exerts sufficient effort in their study. Rabbi Ḥana bar Aḥa cites it from here: 'Exaltation of God [is in their throats, and a double-edged [pifiyot] sword is in their hand]' (Psalm 149:6); just as this sword cuts with both its edges, so too, Torah provides life in this world and life in the World to Come." Shir HaShirim Rabbah 1:2:5
Rabbi Isaac said: Whoever reads the Shema' upon his bed is as though he holds a two-edged sword in his hand; as it is said, "Let the high praises of God be in their mouth, and a two-edged sword in their hand" (Psalm 149:6). How is this inferred? Mar Zotra (another version: Rab Ashe) said: From what precedes; for it is written, "Let the saints exult in glory, let them sing for joy upon their beds" (Psalm 149:5), and this is followed by "Let the high praises of God be in their mouth, and a two-edged sword in their hand." Berakhot 5a:4
This phrase is hyperbole to make a point about how in-depth God can see into a person; there is no sword capable of cutting between a soul and a spirit. See also Judges 3:16, Psalm 45:3, Psalm 90:8, Psalm 149:5-9, Proverbs 5:4, Proverbs 20:27, Isaiah 11:4, Isaiah 49:2, Hosea 6:5, Zechariah 9:13, Acts 2:37, Acts 5:33, Ephesians 6:17, Revelation 1:16, Revelation 2:12, Revelation 2:16, Revelation 19:15, Revelation 19:21
It is able to judge the thoughts and intentions of the heart: see also 1 Samuel 2:3, 1 Kings 8:39, 1 Chronicles 29:17, Psalm 44:21, Psalm 139:2, Psalm 139:4, Psalm 139:23, Proverbs 20:27, Proverbs 24:12, Isaiah 66:18, Jeremiah 17:10, Ezekiel 11:5, Matthew 9:4, Matthew 12:25, Matthew 16:8, Matthew 23:28, Mark 2:8, Mark 8:17, Mark 12:15, Luke 5:22, Luke 6:8, Luke 9:47, Luke 20:23, John 5:42, John 6:15, John 6:64, Acts 1:24, Acts 8:22, Acts 15:8, Romans 8:27, 1 Corinthians 14:24-25, Ephesians 5:13, 1 Thessalonians 2:4, 1 John 3:20, Revelation 2:23
13. No creature is hidden from him: see also Joshua 7:11, 1 Samuel 16:7, 1 Kings 8:39, 1 Chronicles 28:9, 2 Chronicles 6:30, Job 11:11, Job 34:22, Psalm 7:9, Psalm 33:13-15, Psalm 44:21, Psalm 90:8, Psalm 139:11-12, Proverbs 15:3, Proverbs 15:11, Jeremiah 17:10, Daniel 2:22, John 2:24, John 21:17, 1 Corinthians 4:5, Revelation 2:23
but all things are naked and exposed to the eyes of him:
"Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all things, and nothing can hide itself from Thee." 1 Enoch 9:5-6
See also 2 Chronicles 16:9, Job 26:6, Job 34:21-22, Job 38:17, Psalm 11:4, Psalm 139, Proverbs 5:21, Proverbs 20:27, Jeremiah 7:11, Jeremiah 16:17, Daniel 2:22, Hosea 7:2, Matthew 23:28
to whom we must give an account: The Greek word translated here as account is logos, which primarily means word; the same Greek word is used at the beginning of verse 12. See also Proverbs 24:12, Ecclesiastes 12:14, Jeremiah 32:19, Malachi 3:16, Matthew 6:4, Matthew 7:21-22, Matthew 25:31-32, John 5:22-29, Acts 17:31, Romans 2:16, Romans 14:9-12, 2 Corinthians 5:10, Revelation 20:11-15
14. Therefore, since we have a great high priest: see also Hebrews 2:17, Hebrews 3:1, Hebrews 3:5-6, Hebrews 5:5, Hebrews 5:10, Hebrews 6:20, Hebrews 7:26, Hebrews 8:1, Hebrews 9:11, Hebrews 10:21, Leviticus 4:35, Leviticus 16:13, Psalm 110:4, Mark 15:38
who has passed through the heavens: see also Hebrews 1:3, Hebrews 7:25-26, Hebrews 8:1, Hebrews 9:12, Hebrews 9:24, Hebrews 10:12, Hebrews 12:2, Zechariah 6:13, Mark 16:19, Luke 24:51, Acts 1:11, Acts 3:21, Romans 8:34, Ephesians 1:20-21, Ephesians 4:10
Jesus the Son of God: see also Hebrews 1:2, Hebrews 1:8, Psalm 2:7, Mark 1:1
let us hold fast to our confession: see also Hebrews 2:1, Hebrews 3:6, Hebrews 3:14, Hebrews 10:23, Hebrews 10:35, 1 Corinthians 15:2, Philippians 4:1, Colossians 1:23, 1 Thessalonians 3:8, Revelation 2:25
15. For we do not have a high priest who is unable to sympathize with our weaknesses: see also Hebrews 5:2, Exodus 23:9, Psalm 110:4, Isaiah 53:3-5 above, Isaiah 63:9, Hosea 11:8, Matthew 8:16-17, Matthew 9:36, Matthew 12:20, Matthew 14:14, Matthew 15:32, Matthew 20:34, Matthew 21:18, Mark 1:41, Mark 6:34, Mark 8:2, Luke 7:13, Luke 9:11, John 4:6, John 11:33, John 11:35, Romans 6:19, Romans 8:26, 2 Corinthians 12:9, Philippians 2:7-8
but one who has been tempted in every way as we are: see also Hebrews 2:17-18, Matthew 4:1-11, Mark 1:13, Luke 4:2, Luke 4:13, Luke 22:28, Romans 8:3, Colossians 1:22
yet without sin:
And he shall gather together a holy people, whom he shall lead in righteousness,And he shall judge the tribes of the people that has been sanctified by the Lord his God.And he shall not suffer unrighteousness to lodge any more in their midst,Nor shall there dwell with them any man that knoweth wickedness,For he shall know them, that they are all sons of their God.And he shall divide them according to their tribes upon the land,And neither sojourner nor alien shall sojourn with them any more.He shall judge peoples and nations in the wisdom of his righteousness. Selah. Psalms of Solomon 17:26-29
See also Hebrews 7:26, Isaiah 53:9 above, John 8:46, 2 Corinthians 5:21, 1 Peter 2:22, 1 Peter 3:18, 1 John 3:5
16. Therefore, let us approach: see also Hebrews 7:19, Hebrews 10:19-23, Hebrews 13:6, Romans 8:15-17, Ephesians 2:18, Ephesians 3:12
the throne of grace with boldness: see also Hebrews 6:19, Hebrews 9:5, Hebrews 10:19-22, Exodus 25:17-22, Exodus 30:6, Exodus 40:20, Leviticus 16:2, Numbers 7:89, 2 Samuel 6:2, 1 Chronicles 28:11, Psalm 22:3, Psalm 80:1, Psalm 99:1, Isaiah 37:16, Jeremiah 17:12, Romans 5:1-2, 1 John 2:28, 1 John 3:21, 1 John 5:14, Revelation 8:3
so that we may receive mercy and find grace to help us in time of need: see also Hebrews 2:17, Psalm 5:7, Psalm 47:8, Isaiah 27:11, Isaiah 55:6-7, Matthew 5:7, Matthew 7:7-11, 2 Corinthians 12:8-10, Philippians 4:6-7, 1 Timothy 1:13, Titus 3:5, 1 Peter 2:10
Set us free, loving Father, from the bondage of our sins, and in your goodness and mercy give us the liberty of that abundant life which you have made known to us in our Savior Jesus Christ; who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever. Amen.
Scripture quotations marked CSB have been taken from the Christian Standard Bible®, Copyright © 2017 by Holman Bible Publishers. Used by permission. Christian Standard Bible® and CSB® are federally registered trademarks of Holman Bible Publishers.
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