Old Testament Quotations in the New Testament: Their Theological Significance

The New Testament writers frequently quote the Old Testament to show that Jesus Christ and the gospel fulfill God’s ancient promises and prophecies.

Below, these direct quotations are organized by major theological themes. For each, we list the New Testament verse, the Old Testament source, and a brief explanation of the connection.

Messianic Prophecies Fulfilled in Christ

Matthew 1:23 (quoting Isaiah 7:14): “Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel…”

Matthew cites Isaiah’s prophecy of a virgin-born son to show that Jesus’ miraculous birth fulfilled this sign of the Messiah​. The name Immanuel (“God with us”) highlights the theological truth that in Jesus, God has come to dwell with His people, identifying Him as the promised Messiah and divine Son of David​.

Matthew 2:6 (quoting Micah 5:2): “And thou Bethlehem… out of thee shall come a Governor, that shall rule my people Israel.”

The chief priests quote Micah’s prophecy that the ruler of Israel (the Messiah) would be born in Bethlehem. Jesus’ birth in Bethlehem “fulfilled” this prediction​, confirming His identity as the promised Shepherd-King from David’s town.

Though Bethlehem was small, God honored it as the birthplace of the ruler who will shepherd His people, emphasizing Jesus’ messianic authority and the fulfillment of covenant promise to David​.

Matthew 2:15 (quoting Hosea 11:1): “Out of Egypt have I called my son.”

Originally, Hosea spoke of God calling Israel (His “son”) out of Egypt in the Exodus. Matthew sees in Jesus’ childhood return from Egypt a pattern fulfillment of that Scripture​.

Theologically, this shows Jesus as the true Son of God who reenacts Israel’s history. Just as God redeemed Israel from Egypt, He orchestrated events so that His Son, the Messiah, would also come “out of Egypt,” disclosing God’s hand in both the Exodus and the Messiah’s arrival.

This typological fulfillment indicates Jesus is the inaugurator of a new redemption (the new covenant), just as Moses led the old.

Matthew 2:18 (quoting Jeremiah 31:15): “In Rama was there a voice heard, lamentation, and weeping… Rachel weeping for her children…”

Jeremiah poetically described Rachel (representing the mothers of Israel) weeping for exiled children during the Babylonian Captivity. Matthew connects this to the weeping in Bethlehem after King Herod killed the infants​.

The slaughter of these children “fulfilled” that sorrowful verse, showing that Israel’s history of suffering was repeating around Jesus’ coming.

Yet Jeremiah 31 is also a chapter of hope (promise of restoration), and by citing it Matthew implies that amid the grief of Bethlehem, God’s redemptive plan was advancing – the Messiah survived Herod’s attack, just as Israel survived exile.

This underlines that Jesus’ mission emerges from Israel’s story, bringing hope beyond the tears.

Matthew 3:3 (|| Mark 1:3; Luke 3:4–6; John 1:23) – quoting Isaiah 40:3: “The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight.”

All four Gospels identify John the Baptist as that “voice” foretold by Isaiah. John’s ministry in the desert, preaching repentance, fulfilled Isaiah 40:3 by preparing the people for the Lord’s coming.

Theologically, this means Jesus is “the Lord” (Jehovah) whose way was prepared – a strong testimony to His messianic identity and divine mission. John, as forerunner, leveled the spiritual ground through repentance so that the glory of the Lord would be revealed in Christ​.

This fulfillment highlights the continuity between Old and New: the same God who promised to come is the one arriving in Jesus.

Matthew 4:15–16 (quoting Isaiah 9:1–2): “The land of Zabulon, and the land of Nephthalim… Galilee of the Gentiles; The people which sat in darkness saw great light…”

Jesus began His ministry in Galilee, the very region Isaiah said would see a great light. By citing this, Matthew shows that Christ’s ministry of light to “Galilee of the Gentiles” fulfilled prophecy​.

Theologically, the “great light” is the revelation of God’s salvation in Christ, shining on those in spiritual darkness. Isaiah’s context notes Galilee’s contempt and darkness, but Jesus’ presence brought honor and hope there​.

This fulfillment emphasizes that Messiah’s mission extends to marginalized places and even Gentiles – “the people who walked in darkness” have begun to see the light of the gospel.

Matthew, who lived in Capernaum of Galilee, personally saw this prophecy come true: “to others who had been in the darkness of spiritual ignorance… there had sprung up a marvellous Light”, Jesus the “true Light”.

Matthew 8:17 (quoting Isaiah 53:4): “Himself took our infirmities, and bare our sicknesses.”

After Jesus heals many sick and demon-possessed, Matthew says this fulfilled Isaiah’s prophecy of the Lord’s Servant who “took up our pain and bore our suffering.”

In Isaiah 53, this refers to the Messiah bearing the sins and sorrows of the people.

Matthew applies it to Jesus’ healing miracles​. Theologically, this reveals Jesus as the Suffering Servant who has authority to remove the consequences of the Fall (sickness and infirmity) as a sign of also bearing our sin.

By healing physically, Jesus showed a foretaste of the spiritual healing He would accomplish on the cross. As one commentary notes, “in healing these infirmities Jesus fulfilled Isaiah’s prophecy”​ – demonstrating that He truly “entered our suffering” to overcome it​.

Ultimately, this points to the atonement: Jesus carried our diseases and sins on Himself, securing redemption for the whole person.

Matthew 21:5 (quoting Zechariah 9:9 with Isaiah 62:11): “Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass…”

Jesus’ triumphal entry into Jerusalem on a donkey directly fulfills Zechariah’s messianic vision of the humble King. By riding a colt, Jesus was intentionally fulfilling prophecy to proclaim Himself the promised King bringing salvation​.

Zechariah said this king would be gentle and righteous, coming with salvation, and not as a warlord. The crowds recognizing this shouted messianic praises (see Matt 21:9).

Theologically, the donkey symbolizes peace and humility: Christ’s kingdom is one of peace with God, not earthly conquest. This fulfillment shows that Jesus is the expected Messiah-King, yet He inaugurates His reign in unexpected meekness.

As prophesied, “He will proclaim peace to the nations” (Zech 9:10) and rule universally – fulfilled partly in His first coming and to be completed in His return.

The disciples did not fully grasp it at the time, but after Jesus was glorified they remembered that “these things were written of him” (John 12:14–16). Thus, the entry on a donkey declares that Jesus is the long-awaited King who brings salvation, exactly as God foretold.

Matthew 21:42 (quoting Psalm 118:22–23; also cited in Mark 12:10, Luke 20:17; cf. Acts 4:11, 1 Peter 2:7): “The stone which the builders rejected, the same is become the head of the corner.”

Jesus quotes this psalm to the Jewish leaders after telling the parable of the vineyard tenants. He applies it to Himself: He is the stone rejected by the “builders” (the religious authorities), yet chosen by God as the cornerstone.

In context, Psalm 118 praised how God exalted the one cast aside. Theologically, this means that although Israel’s leaders were rejecting Jesus, God was in fact making Him the foundation of a new Temple (the church).

“Jesus applies these Old Testament words to Himself. He is the stone the builders (Israel’s leaders) rejected, yet has become the cornerstone”, holding up the entire structure of God’s people​.

This fulfills the Scripture and also serves as a warning: those who reject the chosen Stone oppose God’s plan. Later, Peter would echo that “this Jesus is the stone… which has become the cornerstone” (Acts 4:11), emphasizing that salvation is found in no one else.

The “marvelous” work of the Lord is that the crucified and rejected Jesus is resurrected and exalted as the chief cornerstone of God’s redemptive plan. Thus the messianic psalm finds its ultimate fulfillment in Christ’s death and resurrection.

Matthew 27:46 (quoting Psalm 22:1; also Mark 15:34): “My God, my God, why hast thou forsaken me?”

In agony on the cross, Jesus cries out the exact opening line of Psalm 22. This is a direct fulfillment of that psalm, which describes a righteous sufferer’s anguish and vindication​.

By invoking this verse, Jesus identifies Himself as the innocent sufferer foreseen by David.

Theologically, it reveals Jesus experiencing the curse of sin and the judgment of God in our place (as Psalm 22 later says, “He has done it” – accomplished redemption).

Psalm 22 contains numerous details mirrored in the crucifixion (mocking, piercing of hands and feet, casting lots for clothes), so Jesus’ cry alerts onlookers that this prophetic psalm is unfolding at Calvary.

Importantly, while feeling forsaken, Jesus still addresses “My God,” fulfilling the role of the faithful sufferer who trusts God to deliver. In a deeper sense, Christ was bearing the sin of the world and thus endured the God-forsakenness we deserved.

This quote therefore has profound theological weight: the Son of God underwent the ultimate solitude of sin’s penalty so that we, like the end of Psalm 22 indicates, might ultimately declare God’s righteousness and deliverance to all nations.

It reinforces that “the scripture was fulfilled” in the specifics of His suffering, as even His desolate cry was foretold​.

John 19:24 (quoting Psalm 22:18; also implied in Matt. 27:35, Mark 15:24, Luke 23:34)

*“They said therefore among themselves, Let us not rend it, but cast lots for it… that the scripture might be fulfilled… *

They parted my raiment among them, and for my vesture they did cast lots.” – The Roman soldiers unknowingly fulfill David’s prophecy by gambling for Jesus’ clothing at the crucifixion.

Psalm 22:18, written 1,000 years earlier, vividly described enemies dividing the sufferer’s garments. John explicitly notes this fulfillment: “that the Scripture might be fulfilled which saith…”​.

The theological import is that every detail of Messiah’s passion was under God’s sovereign plan.

Even minor actions like casting lots were predicted, affirming Jesus as the true righteous sufferer of Psalm 22 and that “the words of Psalm 22 were true of Jesus… in even greater measure than they were of David”.

This strengthens our confidence that Jesus is indeed the promised Savior-King (since Psalm 22 is a royal psalm of David). Notably, John adds that because this psalm – authored by King David – finds its ultimate fulfillment in Jesus, it “indicates that Christ, indeed, is King.”

In other words, the crucified one is still the King in God’s plan. John Calvin reflected, “Christ was stripped of his garments, that he might clothe us with righteousness” – showing the theological meaning that Jesus’ humiliation leads to our salvation.

Many other Old Testament prophecies find direct fulfillment in Jesus’ life, death, and resurrection—far more than can be listed here. For example,

• Zechariah 11:12–13 and Jeremiah 32:6–9 are echoed in the thirty pieces of silver paid to betray Jesus (Matt. 27:9–10)
• Isaiah 53:5 and 53:12 are quoted regarding Christ’s atoning death (Luke 22:37; 1 Peter 2:24)
• Psalm 34:20 is fulfilled when “not a bone of Him [was] broken” on the cross (John 19:36)
• and Zechariah 12:10 is cited about those who will look on the one they pierced (John 19:37).
• In the book of Acts, the apostles frequently quote messianic psalms to proclaim Jesus’ resurrection and exaltation: e.g. Psalm 16:10 in Acts 2:27 and 13:35 (God would not let His Holy One decay, fulfilled by Jesus rising from the dead)
• Psalm 2:7 in Acts 13:33 (Jesus is the Son begotten from the grave, vindicated by resurrection)
• and Psalm 110:1 in Acts 2:34–36 and Hebrews 1:13 (Jesus ascended to God’s right hand as Lord).

Each of these demonstrates that the predicted Messiah and “Son of God” is Jesus, and that God’s promises have come true in Him.

Thus, the New Testament consistently presents Christ as the centerpiece of Old Testament prophecy, “for the testimony of Jesus is the spirit of prophecy” (Rev. 19:10).

Covenant Promises and Fulfillment

Hebrews 8:8–12 (quoting Jeremiah 31:31–34): “Behold, the days come, saith the Lord, when I will make a new covenant with the house of Israel… I will put My laws into their mind, and write them in their hearts… and their sins and iniquities will I remember no more.”

The writer of Hebrews quotes the entire promise of the New Covenant from Jeremiah, declaring it fulfilled in Christ. Theologically, this shows that Jesus is the mediator of a “better covenant, which was established on better promises” (Heb. 8:6).

In the Old Testament, God promised a future covenant unlike the broken Sinai covenant – one involving internal transformation and full forgiveness.

Hebrews explains that since the old covenant was insufficient (due to human sin), Jesus inaugurates the New Covenant with His blood (Luke 22:20), bringing the very things Jeremiah foretold: God’s law written on hearts, intimate knowledge of God for all His people, and complete forgiveness of sins​.

“I will put My laws in their mind and write them on their hearts” indicates an inner change by the Holy Spirit, rather than mere external observance​.

I will be their God, and they shall be My people” reflects a restored relationship.

By quoting Jeremiah, Hebrews teaches that these blessings are now reality for believers in Jesus: “the redemptive plan of God was fulfilled in the New Covenant” through Christ​.

In short, Jeremiah’s prophecy of the New Covenant finds its fulfillment in the church, founded on Jesus’ sacrificial death and resurrection. God has “obtained a more excellent ministry” in Christ, “the mediator of a better covenant”, which succeeds where the old failed – it truly makes people new and brings them into direct fellowship with God.

Acts 2:16–21 (quoting Joel 2:28–32): “It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh… And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.”

At Pentecost, the apostle Peter explains the outpouring of the Holy Spirit by quoting Joel’s prophecy. Joel had foretold a future time when God’s Spirit would be poured out on all His people (not just prophets or kings), and that everyone who calls on the Lord would experience salvation.

Peter declares “This is that” day. Theologically, this means the New Covenant age has dawned: the Spirit’s fullness is the hallmark of the new era (cf. Ezekiel 36:27).

God’s presence and power now indwell believers regardless of age, gender, or status – “all flesh” signifies the Spirit is given universally among God’s people (Jews and later Gentiles). The result is prophecy, visions, and dreams – intimate communication from God – showing a restored relationship.

Furthermore, “whoever calls on the name of the Lord shall be saved” emphasizes the universal offer of the gospel.

In Joel the “Lord” meant Yahweh; Peter (and Paul later in Romans 10:13) apply it to Jesus, implying His deity and mediatorship of salvation.

Thus, Joel’s oracle is fulfilled in the church: the messianic community enjoying God’s Spirit and offering salvation to all.

This direct quotation anchors the Pentecost event as a fulfillment of covenant promise – the Spirit is the promised gift of the Father now poured out because of Jesus’ exaltation (Acts 2:33).

In summary, Joel’s prophecy of spiritual renewal and accessible salvation comes to pass through Christ: God’s own Spirit now indwells believers, and all who call on Jesus as Lord are being saved, exactly as written.

Acts 3:25 (quoting Genesis 22:18): “God… said unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.”

After healing a lame man, Peter reminds the Jewish crowd that they are heirs of the covenant God made with Abraham, namely that “in your seed all families of the earth will be blessed.”

This promise from Genesis (repeated in Gen. 12:3; 22:18; 26:4) is a cornerstone of the Abrahamic Covenant, in which God vowed to bless all nations through Abraham’s offspring.

Peter identifies Jesus as that “Seed” (compare Paul in Galatians 3:16) and proclaims that the promised blessing is now going forth. Theologically, this shows that the coming of Christ and the spread of the gospel fulfill God’s ancient oath to bless all peoples through Abraham’s line.

In fact, Paul explicitly says “Scripture… preached the gospel beforehand to Abraham, saying, ‘In you shall all nations be blessed’” (Gal. 3:8), indicating that justification by faith for Gentiles is the ultimate realization of this promise.

Now that Christ has died and risen, the blessing of Abraham – justification and the Spirit – is available to the Gentiles in Christ Jesus (Gal. 3:14).

Thus, Peter’s quotation underlines covenant fulfillment: God has been faithful to His word to Abraham. Through Jesus (Abraham’s descendant), forgiveness of sins is preached and people from every nation can become God’s children by faith, receiving the blessing of salvation.

The early church saw itself as the instrument by which “all kindreds of the earth” begin to be blessed, exactly as God promised long ago.

Acts 15:15–17 (quoting Amos 9:11–12): “As it is written, ‘After this I will return, and will build again the tabernacle of David… that the residue of men might seek after the Lord, and all the Gentiles, upon whom my name is called…’”

In the Jerusalem Council, James quotes Amos’s prophecy to demonstrate that God’s plan always included the Gentiles. Amos 9 foresaw God restoring “David’s fallen tent” (a metaphor for the Davidic kingdom) and bringing in Gentiles who bear God’s Name.

James applies this to the situation at hand – Gentile believers are coming to Christ in great numbers – and says this agrees with the prophets’ words.

Theologically, the rebuilding of David’s house is understood as the resurrection and exaltation of Jesus (the Son of David) and the establishment of His church.

The result is that Gentiles are called by God’s name, i.e. incorporated as God’s people. This quotation thus confirms that the inclusion of Gentiles as fellow believers without requiring them to become Jews is not a mistake or afterthought, but the fulfillment of God’s ancient promise.

The “residue of men” seeking the Lord shows the worldwide scope of the gospel. In Christ, the reigning Davidic King, the tent of David is enlarged to encompass Jews and Gentiles in one people.

This fulfills the covenant with David (that his kingdom would ultimately bless the world) and the many Old Testament predictions of Gentile salvation. James’s use of Amos affirms that God’s covenant faithfulness to Israel results in mercy to the nations.

The church – composed of Jew and Gentile – is thus the prophesied people upon whom God’s Name now rests, fulfilling His redemptive plan.

Galatians 3:13 (quoting Deuteronomy 21:23): “Cursed is every one that hangeth on a tree.”

Paul quotes this law from Deuteronomy to explain Christ’s work on the cross. In the law, a criminal executed and hung on a tree was considered cursed by God. Jesus, though innocent, was crucified (“hung on a tree”), and thus He bore the curse of the law on our behalf.

Theologically, this fulfills the covenant of the law in a surprising way: the law’s curse for disobedience (death, separation from God) fell on Jesus, redeeming us from that curse.

By invoking Deuteronomy, Paul shows that the manner of Jesus’ death was not random – it was necessary to deal with the covenant curse. “Christ hath redeemed us from the curse of the law, being made a curse for us” (Gal. 3:13).

This satisfies the old covenant’s justice and opens the way for the blessing of Abraham (the Spirit and justification) to come to the Gentiles (Gal. 3:14). In other words, Jesus’ crucifixion fulfills the law’s demand and the Abrahamic promise simultaneously.

The curse-word of Deuteronomy, applied to Jesus, highlights God’s astounding grace: His own Son endured the covenantal curse we earned, so that we might inherit the covenantal blessings He earned.

This quote therefore anchors the doctrine of substitutionary atonement in the Torah itself – the very law that cursed us provided for a representative to take the curse in our place.

It demonstrates continuity between the covenants: Christ’s death is the hinge that turns the curse of the old into the blessing of the new.

Romans 9:25–26 (quoting Hosea 2:23 and 1:10): “As he saith also in Osee (Hosea), I will call them my people, which were not my people; and her beloved, which was not beloved.”

Paul quotes God’s words through Hosea to illuminate the mystery of the Gentiles becoming God’s people. Hosea, in context, was speaking of apostate Israel being restored and called “My people” again after having been “Not My people” (Lo-Ammi).

Paul, under the Spirit’s inspiration, sees a broader application: God is now calling Gentiles – who were never His people before – to be “My people”, and bringing those outside His covenant into His family as beloved children​.

Theologically, this reveals the gracious inclusion of the Gentiles in the people of God as a fulfillment of prophetic principle. Hosea’s marriage imagery and the naming of his children (“Not My people” and “No Mercy”) originally showed Israel’s rejection and future mercy.

Paul says this pattern applies to the church era: “In the place where it was said, ‘You are not my people,’ there they shall be called ‘children of the living God’” (Rom. 9:26, quoting Hos. 1:10).

Thus, those outside the old covenant (Gentiles) are now being grafted into God’s covenant community. This fulfills God’s ancient intention to have a people for Himself from all nations (as also promised to Abraham).

By using Hosea, Paul emphasizes God’s sovereign mercy: those who were once not beloved are now called “Beloved” – a stunning reversal​.

It shows that God’s word through the prophets foresaw a time when membership in God’s people would be determined not by ethnic descent but by God’s call and mercy (Rom. 9:24).

Peter likewise echoes Hosea to describe Gentile converts: “Once you were not a people, but now you are God’s people” (1 Pet. 2:10).

In sum, Hosea’s quote confirms that the formation of the multi-ethnic church is part of God’s redemptive plan – the covenant promise of a people for God’s Name now transcends Israel to embrace all who believe, exactly as the Scriptures hinted​.

Other covenant promises and types find realization in Christ.

• For example, Moses’ prediction of “a Prophet like unto me” (Deut. 18:15) is directly quoted in Acts 3:22–23 and Acts 7:37, identifying Jesus as that Prophet who must be heeded.
• God’s oath to David of an everlasting dynasty (2 Samuel 7:12–16, echoed in Psalm 132:11) is referenced in Acts 2:30 and Acts 13:34 – Jesus’ resurrection and eternal reign fulfill the Davidic Covenant.
• Likewise, the “sure mercies of David” from Isaiah 55:3 are applied to Christ’s resurrection in Acts 13:34, meaning the covenant blessings to David (an eternal kingdom) are secured by Jesus living forever.
• The Abrahamic Covenant appears in many quotes: besides Genesis 22:18 noted above, Paul cites Genesis 15:6 “Abraham believed God, and it was counted unto him for righteousness” in Romans 4:3 and Galatians 3:6, showing that the covenant promise of justification by faith was always God’s way (see next section on righteousness).

All these quotations reinforce that Jesus completes and fulfills the covenant storyline of Scripture – He is the true Seed of Abraham, the greater Moses, the Son of David, and the mediator of the New Covenant. God’s “Yes” to all His promises is in Christ (2 Cor. 1:20).)

The Law and the Commandments in the New Testament

Matthew 5:21 (quoting Exodus 20:13 / Deuteronomy 5:17): “Ye have heard that it was said… Thou shalt not kill.”

In the Sermon on the Mount, Jesus cites the sixth commandment against murder as written in the Law. He then deepens it: “But I say unto you, that whosoever is angry with his brother without cause shall be in danger of the judgment.”

By quoting this commandment directly, Jesus affirms the authority of the Old Testament Law. The theological connection is that Christ came “not to destroy the law, but to fulfill” it (Matt. 5:17) – He reveals its true righteousness.

He shows that the command “Do not murder” was always about more than just outward killing; it points to the sanctity of life and the heart attitude. Thus, Jesus fulfills the law by bringing out its spiritual intent: kingdom righteousness means not even harboring hateful anger.

This pattern (repeated for adultery, oaths, etc.) demonstrates that the OT law remains the foundation of morality, but Jesus, the Lawgiver, authoritatively interprets it.

In essence, the law’s demand is even higher than the literal wording – it reaches the heart​. Christ’s quotation and exposition of the commandment underscore continuity (the same holy standard) and fulfillment (the law finds its goal in Christ’s teaching and life).

Matthew 5:27 (quoting Exodus 20:14 / Deuteronomy 5:18): “Ye have heard that it was said… Thou shalt not commit adultery.”

Here Jesus quotes the seventh commandment verbatim. As with murder, He intensifies it: “But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery already in his heart.”

The theological insight is that God’s law is holy and penetrating – it not only forbids the external act, but the internal lust that leads to the act. Jesus, by quoting this command, validates the OT moral law, yet He fulfills it by exposing its full dimensions.

This fulfills Ezekiel’s prophecy that under the new covenant God would put His law within His people (so they obey from the heart). Believers are called to a righteousness that “exceeds that of the scribes and Pharisees” (Matt. 5:20) – not a new law, but the true intent of God’s law.

Thus, Christ’s teaching on adultery demonstrates the ongoing relevance of the commandment, and how He as Messiah enables obedience on the heart level.

In effect, Jesus’ quotation shows the law’s continuity, and His authoritative expansion shows His fulfillment of it by bringing grace and truth to bear on human sinfulness.

Matthew 5:38 (quoting Exodus 21:24, Leviticus 24:20, Deuteronomy 19:21): “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth.”

This was the law of retribution (lex talionis) given to limit punishments to fitting justice. Jesus quotes it and then teaches, “But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.”

The theological connection is significant: whereas the Mosaic law provided a civil principle of just recompense, Jesus calls His followers to renounce personal vengeance and live by mercy.

By referencing “eye for eye”, He acknowledges the law’s justice, but by advising turning the other cheek, He points to a higher righteousness modeled by Himself.

This doesn’t abolish the law’s concern for justice; rather, it directs believers to leave justice in God’s hands (or the proper authorities) and respond to evil with grace (cf. Romans 12:19–21 “avenge not yourselves… for it is written, Vengeance is mine”).

This fulfills the deeper purpose of the law, which is love – “mercy triumphs over judgment.”

The quotation anchors Jesus’ teaching in the Torah while the command to forego retaliation reveals the ethic of the kingdom: overcome evil with good, reflecting God’s merciful character.

Essentially, Jesus is forming a people who uphold the law not by demanding their pound of flesh, but by doing as God does – showing undeserved kindness, thus fulfilling the law’s righteousness (Romans 13:8–10).

Matthew 5:43 (quoting Leviticus 19:18 and a common inference): “Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy.”

The command to “love your neighbor as yourself” comes from Leviticus 19:18 and is one of the greatest commandments. The addition “hate your enemy” is not an actual verse but reflects a prevailing interpretation in Jesus’ day (some thought only Israelites were “neighbors”).

Jesus corrects and fulfills the law’s intent by saying, “But I say unto you, Love your enemies, bless them that curse you…” (Matt. 5:44). By doing so, Jesus reveals that everyone is our neighbor, even enemies.

Theologically, this brings out the universal love ethic inherent in God’s character.

The Old Testament itself says “Do not rejoice when your enemy falls” (Prov. 24:17) and extols God’s mercy even to the wicked; but some had narrowed God’s command. Jesus’ teaching restores Leviticus 19:18 to its full breadth – true holiness includes love for all, mirroring God’s perfect love (Matt. 5:48).

Thus, when Jesus quotes “Love your neighbor”, He affirms the core of the law, and by rejecting “hate your enemy,” He removes human distortion.

This fulfills the law by calling disciples to the highest standard of love, which “covers the whole law” (Gal. 5:14). In practice, the early Christians, empowered by the Spirit, indeed broke down ethnic and social barriers, loving even their persecutors.

Jesus’ quotation and reinterpretation here underscore that the Law’s ultimate goal is a community of holy love, and in the kingdom of Christ, that goal comes into view.

Matthew 22:37–40 (quoting Deuteronomy 6:5 and Leviticus 19:18): “Jesus said… Thou shalt love the Lord thy God with all thy heart… This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets.”

When asked about the greatest commandment, Jesus cites the Shema (Deut. 6:4–5, preceded by “Hear, O Israel: The LORD our God is one Lord” in Mark 12:29) and the Levitical law of neighbor-love. By doing so, He elevates these Old Testament commands as the summary of all God’s requirements.

Theologically, this teaches that the entire moral purpose of the Law and Prophets is fulfilled in love – total devotion to God and selfless love for others.

Mark’s account adds the Shema’s affirmation of God’s oneness, indicating that understanding who God is (one LORD) is foundational to obeying these commands​.

In other words, the nature of God (unique, deserving all worship) grounds the command to love Him wholly, and His creation of all humans in His image grounds the command to love our neighbor.

Jesus’ quotation shows continuity: He isn’t giving new commands, but highlighting the heart of the Torah.

Yet there is fulfillment in that Jesus Himself perfectly exemplified this two-fold love – He alone loved God perfectly and loved others completely (even unto death), and through Him believers can live out the law’s intent.

As one source notes, “the ‘greatest commandment’ doesn’t start with loving God and others, but with ‘hear’ – understand that the Lord is one. The rest of Scripture means nothing without knowing who God is”​.

Thus, Christ ties correct belief (monotheism) with correct practice (love), encapsulating the Law. Paul later echoes, “Love is the fulfilling of the law” (Rom. 13:10).

Jesus’ use of these verses teaches that true righteousness is not a checklist of rules but a relationship of love – love for God flowing into love for people. This fulfills the law at its deepest level and is the ethic of the New Covenant written on our hearts.

Ephesians 6:2–3 (quoting Exodus 20:12 / Deuteronomy 5:16): “Honor thy father and mother (which is the first commandment with promise), that it may be well with thee, and thou mayest live long on the earth.”

Paul directly reiterates the fifth commandment from the Ten Commandments when instructing Christian children. He even notes the attached promise from the OT – a blessed, long life for those who honor parents.

Theologically, this shows the continuity of God’s moral law in the New Testament community. Even under grace, the foundational family ethic of honoring parents remains in force.

Paul’s use of this command (given originally to Israel) now applied to Gentile believers in Ephesus demonstrates that the righteousness of the Law is being written on Gentile hearts (as prophesied in Jer. 31:33).

It also illustrates how New Covenant people inherit Old Covenant promises in a transformed way: the promise “land” (Canaan) now becomes “the earth” or sphere of life in general, indicating a principle of God’s blessing.

By quoting Scripture, Paul grounds his exhortation not in cultural convention but in God’s timeless word: children obeying parents is right “in the Lord.” This reinforces that Christian ethics are rooted in the Old Testament law, fulfilled in Christ and empowered by the Spirit.

In sum, the fifth commandment’s quotation in Ephesians highlights how believers uphold the law out of reverence for God, and how God’s promises still encourage obedience. It shows the law’s wisdom and goodness (family order leads to societal well-being) are fully affirmed in the gospel life.

James 2:8 (quoting Leviticus 19:18): “If ye fulfil the royal law according to the scripture, Thou shalt love thy neighbour as thyself, ye do well.”

James, the Lord’s brother, cites the same command Jesus called second-greatest, calling it the “royal law” (perhaps because it’s decreed by the King, or it rules over other laws).

By quoting “love your neighbor as yourself,” James underlines that this command from Leviticus encapsulates how Christians should treat others, without partiality.

The context is a warning against favoritism in the church; James argues that to favor the rich over the poor violates the neighbor-love command. Theologically, this shows that the Law’s essence is love, and that the community of faith is to be governed by this “law of the King” as a response to God’s grace.

Calling it “according to Scripture” reminds readers that this is not a new ethic but rooted in God’s revelation.

James even continues (2:10–11) that breaking any part of God’s law (he then quotes the commandments against adultery and murder) makes one a transgressor – emphasizing the unity of the law and the need for mercy.

Thus, fulfilling Leviticus 19:18 is portrayed as fulfilling the whole law, in line with Jesus’ teaching. It’s “royal” also in that it’s fitting for those who belong to the kingdom of God to practice royal love.

In essence, James’ quotation reaffirms that the Old Testament command is elevated and empowered by Christ’s royal authority for the church. We “do well” – i.e. reflect true faith – when we live out neighbor-love, thereby actualizing the righteousness that the law was always aiming for.

James 2:11 (quoting Exodus 20:13–14 / Deuteronomy 5:17–18): “For he that said, Do not commit adultery, said also, Do not kill.”

James here references two of the Ten Commandments to make a point about the indivisibility of the law. If someone keeps one command but breaks another, he is a lawbreaker.

The theological point is that God’s law is a unified expression of His will – the same God spoke all of it. By quoting these specific commands (adultery and murder), James may be echoing Jesus’ teaching that even partiality or hatred violates the spirit of the law.

It shows that moral law still matters in the Christian life: even under liberty, the character of God as expressed in the Ten Commandments remains our guide.

This serves as a rebuke to any who might selectively obey God. The quotation functions pedagogically: everyone agrees murder and adultery are serious; James leverages that agreement to say partiality or failure to love is likewise serious because it transgresses the same law.

Thus, the Law convicts of sin and drives believers to live by the “law of liberty” (James 2:12) – which is essentially the law as fulfilled in Christ and written on our hearts.

These quotations remind us that the holiness God demanded in the Old Testament is still His standard. However, through Jesus, we both understand its full depth and find mercy for our failures (James 2:13).

In summary, James uses the authority of the OT commandments to underscore God’s unchanging holiness, applying it to New Covenant believers and urging them to “speak and act as those who are to be judged under the law of liberty” – a law now empowered by love and mercy.

In addition to these, the New Testament is filled with direct references to Mosaic law: Jesus and Paul both quote commandments against idolatry, blasphemy, theft, etc., affirming their truth. For instance,

• Jesus in Mark 7:10 cites “Honor thy father and mother” (Ex. 20:12) to expose the Pharisees’ hypocrisy.
• Paul in Romans 13:9 lists “Thou shalt not commit adultery… kill… steal… covet” (quoting Ex. 20:13–17) and adds “and if there be any other commandment, it is briefly comprehended in this saying, namely, ‘Thou shalt love thy neighbour as thyself.’”
• Similarly, 1 Timothy 5:18 quotes Deuteronomy 25:4 “Thou shalt not muzzle the ox that treadeth out the corn” to argue that Gospel workers deserve support.
• And 1 Peter 1:16 quotes Leviticus 19:2 “Be ye holy; for I am holy.”

Each of these shows the enduring relevance of the OT law in guiding Christian ethics. The difference is that in Christ, we obey not to be saved but because we are saved – the law is now written on our hearts by the Spirit. Thus the New Testament both upholds the moral law and shows its fulfillment in a life of Christlike love.)

Faith and Righteousness

Romans 1:17 (quoting Habakkuk 2:4): “As it is written, The just shall live by faith.”

Paul announces the theme of Romans – the gospel reveals God’s righteousness, received by faith – by citing Habakkuk’s statement that “the righteous [just] will live by his faith.”

In Habakkuk’s context, the prophet contrasted the proud (unbeliever) who would perish with the righteous one who trusts God and thus lives. Paul uses this to show that from first to last, being right with God comes through faith, not works.

“Habakkuk 2:4 is quoted three times in the New Testament”, each to emphasize an aspect of justification.

• In Romans 1:17, it stresses that this way of righteousness by faith is for both Jew and Gentile alike – a gift of life to all who believe.
• In Galatians 3:11, Paul repeats “the just shall live by faith” to prove that “no one is justified by the law in God’s sight, for the law itself says live by faith”.
• And Hebrews 10:38 cites it to encourage believers to endure in faith.

Theologically, this little verse from Habakkuk becomes a linchpin of Paul’s doctrine of justification: it shows that the Old Testament itself taught that true life (spiritual and eternal life) is attained by trusting God.

The “righteous” are not those with inherent goodness or law-keeping prowess, but those who by faith rely on God’s promise – ultimately, faith in Jesus Christ.

This quotation ignited the Protestant Reformation (Martin Luther found peace through “the just shall live by faith”​).

It encapsulates the continuity of God’s way of salvation: Abraham “believed God, and it was counted to him for righteousness” (Gen. 15:6, quoted in Rom. 4:3).

Thus Habakkuk’s quote in Romans is evidence that the gospel Paul preaches is witnessed by the Law and Prophets (Rom. 3:21) – the Old Covenant always pointed to faith.

The righteous person has always lived by faith in God’s word; now that word is Christ, and by faith in Him we are justified and find life.

As one commentary notes, “Habakkuk condensed all 613 precepts of the law into this one sentence: ‘The righteous shall live by faith’”​ – meaning that trust in God’s promise has always been the only way to life with God.

Romans 4:3 (quoting Genesis 15:6; also quoted in Galatians 3:6 and James 2:23): “For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.”

Paul brings in the Torah’s testimony about Abraham to argue that justification (being declared righteous) comes by faith, not works. In Genesis 15:6, Abraham trusts God’s promise of a multitude of offspring, and God credits that faith as righteousness.

Paul builds on this: if Abraham was justified by faith before he was circumcised or had done the works of the law, then he is the father of all who believe, Jew or Gentile (Rom. 4:9-12).

Theologically, this quotation is crucial: it shows that righteousness from God is a gift reckoned to those who trust Him, not a wage earned. Abraham is the prototype of justification by faith.

By citing Scripture, Paul silences any objection – “What does Scripture say?” is the final word​. The fact that this is repeated in Galatians 3:6 (to combat the Judaizers) and noted in James 2:23 (to show Abraham’s faith was proven genuine by works) underlines its importance.

In Romans, the emphasis is that crediting righteousness apart from works is the blessing David also described (Paul quotes Psalm 32 right after). In Galatians, Paul adds that “the Scripture…preached the gospel beforehand to Abraham” with the promise of blessing the nations​, and that those of faith are sons of Abraham.

Thus, Genesis 15:6 demonstrates continuity in God’s plan: salvation has always been by grace through faith.

James’ use of it, often seen as tension, actually complements Paul: James affirms the same Genesis 15:6 but argues that Abraham’s later obedience (sacrificing Isaac) “fulfilled” that Scripture – i.e. proved the reality of his faith.

Both Paul and James thus uphold “faith alone” saves, but James insists that true faith won’t stay alone (it results in works). Either way, the quotation stands as the biblical definition of how a person becomes righteous before God.

In sum, Genesis 15:6 in the NT carries enormous theological weight: it bridges Old and New Covenants, showing Abraham as the father of all who believe, and faith as the sole instrument of receiving God’s righteousness.

Romans 10:13 (quoting Joel 2:32): “For whosoever shall call upon the name of the Lord shall be saved.”

Paul quotes Joel’s prophecy to emphasize the universal availability of salvation by faith. In Joel, this promise was part of the “afterward” when God pours out His Spirit (which Peter in Acts 2 also quoted, as discussed above). By citing “whoever calls on the Lord’s name will be saved,”

Paul undergirds his argument in Romans 10 that the righteousness based on faith speaks thus: believe in your heart and confess with your mouth Jesus as Lord, and you will be saved (Rom. 10:9-10).

The “whoever” in Joel is key – anyone, Jew or Gentile, can be saved by calling on the Lord (i.e., invoking Him in faith). Theologically, this highlights God’s gracious responsiveness to faith expressed in prayer.

To “call on the name of the Lord” implies recognizing God (Jesus) as Lord and appealing to Him for deliverance. In the OT, that phrase referred to worship/prayer to Yahweh; applying it to Jesus (as Paul does implicitly by context) is a strong statement of Christ’s deity and mediator role.

Thus, Joel’s promise finds fulfillment as the gospel goes out to all nations: everyone who prays to Jesus as Lord in faith receives salvation.

This demolishes any ethnic or law-based restriction on being saved – it is by calling on God’s name (a posture of faith) not by “doing the works of the law.”

Paul then uses this verse to spur evangelism: people can’t call on one they haven’t heard of, hence the need to preach (Rom. 10:14-15).

In summary, the quotation from Joel buttresses the gospel inclusivity – righteousness by faith is available to all humanity on the same basis. It connects the prophetic hope with the apostolic mission: the time Joel foresaw has arrived, and salvation is now proclaimed openly to “whosoever will.”

It reassures us that God’s promise stands: no matter one’s background, if they truly call on Jesus in faith, God will absolutely save them.

Romans 10:5–6 (quoting Leviticus 18:5 and Deuteronomy 30:12–14): Paul contrasts two approaches to righteousness by stringing together OT quotations.

In verse 5 he says, “Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them” – quoting Leviticus 18:5.

This was the principle: if one could keep the law perfectly, he would have life (Lev. 18:5, also echoed in Neh. 9:29, Ezek. 20:11).

But, as Paul has shown, all have sinned, so the law cannot justify.

Then in verses 6–8, Paul speaks of the righteousness of faith using the language of Deuteronomy 30: “Say not in thine heart, Who shall ascend into heaven?… or, Who shall descend into the deep?… The word is nigh thee, even in thy mouth, and in thy heart.”

Moses in Deut. 30 was telling Israel that God’s commandment wasn’t too hard or distant – it was revealed clearly so they could do it. Paul adapts this to say: we don’t have to climb to heaven or dig into Hades to bring Christ to us – Christ has already descended and ascended for our salvation.

The “word” of the gospel is near us – the message of faith we preach (Rom. 10:8).

Theologically, by weaving these texts, Paul teaches that law-righteousness is about human effort (and inevitably fails, since none “doeth those things” continuously), whereas faith-righteousness is about trusting the work Christ has done (His incarnation, resurrection) and embracing the gospel word right at hand.

Leviticus 18:5, “do and live,” is not presented as false – it’s just unachievable for sinners (except Christ who did fulfill the law). Deuteronomy 30’s language shows that through the gospel, God has brought salvation within easy reach – one need not perform heroic religious feats, but simply believe and confess.

This fulfills the intention of the law: as Deuteronomy also says, “the LORD will circumcise your heart” (Deut. 30:6) – pointing to the new covenant of grace. So, Paul’s use of these quotations contrasts two covenants: works (do this to live) versus faith (believe and live).

It underscores that our righteousness is grounded not in ascending to God (we can’t) but in God descending to us in Christ. Thus, Scripture itself anticipated that the ultimate “word” of God’s command would be one fulfilled by God’s action, not ours, and received by faith.

Hebrews 10:38 (quoting Habakkuk 2:4 again): “Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him.”

The author of Hebrews, nearing the famous Hebrews 11 “faith” chapter, cites Habakkuk 2:3–4 as well. He slightly nuances it (possibly from the Greek OT) to encourage perseverance: the context says “Yet a little while, and He that shall come will come… the just shall live by faith, and if he shrinks back, My soul has no pleasure in him.”

Here, “living by faith” is connected to endurance – continuing to trust God’s promise until the end. Theologically, Hebrews uses this to exhort believers under persecution not to abandon their faith in Christ.

The Habakkuk quote reassures that those declared righteous by faith will gain true life (eternal salvation), but warns that “drawing back” (apostasy) invites God’s displeasure.

It reinforces a key theme: faithfulness. The righteous one must not only start by faith but also continue in faith. By quoting the same verse as Paul, Hebrews shows there is no contradiction: we are saved by faith alone, but the faith that saves is never alone – it perseveres.

Thus, “we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul” (Heb. 10:39).

In sum, Habakkuk’s timeless truth serves both doctrinal and pastoral purposes: Paul used it to define justifying faith, Hebrews uses it to encourage steadfast faith. Both agree that faith is the principle of life for the believer, from first to last.

God takes “no pleasure” in anyone who abandons their trust; His pleasure is in those who “live by faith.”

This quote provides a sobering reminder that Christian life is a marathon of faith – we live every day by reliance on God’s promises, looking to “He that shall come” (Christ) for final vindication, just as Habakkuk awaited God’s intervention in his day.

Throughout the New Testament, many other quotations underline that salvation and righteousness come through faith in Jesus Christ, fulfilling what the Law and Prophets hinted.

For instance,

• Isaiah 28:16 – “Behold, I lay in Zion a chief cornerstone, and he that believes on Him shall not be confounded” – is quoted in Romans 9:33 and 1 Peter 2:6 to show that faith in Christ (the cornerstone) is the way of salvation
• While unbelief makes Him a “stone of stumbling” (Isaiah 8:14, also quoted).
• Psalm 32:1–2 is quoted in Romans 4:7–8, rejoicing that the man to whom God credits righteousness apart from works is the one of whom it is written “Blessed are they whose iniquities are forgiven.”
• And Isaiah 53:5 – “by His stripes we are healed” – is echoed in 1 Peter 2:24 to teach that by Christ’s wounds we are healed from sin.

All these direct quotes build a consistent message: the righteous standing we could not achieve by law, God has provided through the atoning death and resurrection of Jesus, to be received by faith.

Thus, the Old Testament is fulfilled in the gospel of grace, and the New Testament writers consistently use the Old Testament to prove and illuminate the doctrine of justification by faith and the gift of righteousness in Christ​.

The Nature and Character of God

Mark 12:29–30 (quoting Deuteronomy 6:4–5): “Jesus answered him, The first of all the commandments is: Hear, O Israel; The Lord our God is one Lord. And thou shalt love the Lord thy God with all thy heart….”

Here Jesus begins the Great Commandment with the Shema (Deut 6:4), affirming the fundamental truth of God’s nature: the Lord is one. By doing so, He emphasizes monotheism and the total devotion due to the one true God.

The theological connection is that true religion starts with knowing who God is – Israel’s unique, indivisible, covenant God​. Only because God is one Lord (and our Lord) are we to love Him with all we are.

This quote shows Jesus’ own belief in the God of Israel’s identity, and by extension, His alignment with the entire Old Testament revelation of God’s character.

It reminds believers that the God of the New Testament is the same one God of Abraham, Isaac, and Jacob. In a polytheistic world, this affirmation set Israel (and now the church) apart.

For us, “The LORD is one” means God alone deserves worship and allegiance – it’s the basis for the greatest commandment that follows​. Mark’s account indicates Jesus considered this the most important command.

By quoting it, He teaches that a right understanding of God’s nature (unity, uniqueness) is the foundation of all theology and ethics: “The rest of the Mosaic law—in fact, all of Scripture—means nothing without the understanding of who God is.”

Thus, this OT quotation in the NT underscores the continuity of God’s identity and the call to exclusive, wholehearted love for God. It highlights God’s sovereignty (“Lord”), covenant relationship (“our God”), and uniqueness (“is one”).

In Christian understanding, even the complex doctrine of the Trinity does not contradict “the Lord is one”, but rather explains the unity of one God in three Persons.

Jesus, being God the Son, didn’t abolish “the Lord is one” – He reaffirmed it, even as He revealed God more fully. This safeguards the church from straying into idolatry or polytheism and calls us to the same fervent love and loyalty Israel was called to.

1 Peter 1:16 (quoting Leviticus 19:2 and 11:44): “Because it is written, Be ye holy; for I am holy.”

Peter exhorts believers to live a holy life by appealing to God’s own words in the Law. In Leviticus, God repeatedly commanded Israel to be holy (set apart), because He, their God, is holy.

By quoting this, Peter connects the character of God to the conduct of God’s people. Theologically, it reveals that the moral nature of God (His holiness) is the standard and motivation for Christian behavior.

Holiness in God means His absolute purity, separateness from sin, and wholeness of character​. We, as His children, are called to reflect that holiness in all our conduct (1 Pet. 1:15).

The OT context of Leviticus 19 shows holiness touching every aspect of life – relationships, worship, ethics.

Peter, writing to a predominantly Gentile church, uses this Jewish Scripture to show that God’s requirement of holiness has not changed: grace does not lower the bar but rather provides means (the Spirit) to actually pursue holiness. “Both the Old and the New Testament stress the importance of cultivating personal holiness”​.

This quotation also underscores our identity: we belong to the holy God, therefore we must be holy – it’s a family likeness. It’s significant that Peter doesn’t say “be holy to become God’s people,” but because you are God’s people (redeemed by Christ’s blood, 1:18-19).

Thus, holiness is a response to relationship, not a means to it. “The absolute moral purity of God’s character sets Him apart… Yet He calls His people to be holy as He is holy”.

This shows the continuity of God’s moral will from Old to New Covenant. The quotation demonstrates that the nature of God (holy) grounds the ethics of God’s people (holiness).

In a practical sense, it reminds believers that our salvation’s goal is not only forgiveness but transformation – to share in God’s holiness (Heb. 12:10).

Through Christ’s sanctifying work and the Spirit’s indwelling, we can begin to “replicate His holy nature” in how we live.

In short, Peter’s use of Leviticus teaches that God’s holiness is the pattern for Christian sanctity, and His command in Scripture is as relevant as ever: we are called out of the world’s impurity to be consecrated to the Lord in every aspect of behavior, reflecting His own holy character.

Matthew 9:13 (quoting Hosea 6:6; also Matthew 12:7): “But go ye and learn what that meaneth, I will have mercy, and not sacrifice.”

Jesus twice cites this line from Hosea to rebuke the Pharisees’ lack of compassion. In Hosea, God told Israel that their covenant love (mercy) and knowledge of Him mattered more than ritual sacrifices.

Jesus applies this to show the heart of God’s character: God delights in mercy (lovingkindness), not empty religiosity.

In Matthew 9, He says this after eating with tax collectors and sinners – the Pharisees criticized Him, but Jesus, by quoting Hosea, teaches that God desires merciful outreach more than ritual purity.

In Matthew 12, He reminds them again when they condemn His disciples for plucking grain on the Sabbath. “If you had known what this means, ‘I desire mercy and not sacrifice,’ you would not have condemned the guiltless”, He says.

Theologically, this highlights God’s attribute of compassion and covenant love (Hebrew: hesed), and that true religion must reflect God’s merciful nature.

Sacrifices were ordained by God, but without a merciful heart they are worthless – God would “rather have” mercy. Jesus, embodying God’s character, shows mercy to outcasts and prioritizes human need over ritual rules, fulfilling the intent of the law.

This quotation serves as a hermeneutical key: it teaches us to interpret God’s commandments through the lens of His merciful character, to avoid a cold legalism.

For the Pharisees who prided in sacrificial correctness and ceremonial law, it’s a humbling reminder that they missed the “weightier matters” of the law – justice, mercy, and faithfulness (Matt. 23:23).

Thus, mercy is a defining trait of God that He expects His people to emulate. Jesus uses Scripture to validate His mission of showing mercy to sinners (which is the very purpose of His coming, as He said “I came not to call the righteous, but sinners to repentance” in Matt. 9:13).

It also teaches the church that acts of compassion and love are the true “sacrifices” pleasing to God (cf. Matt. 25:31-46, James 1:27).

In sum, Hosea 6:6’s quotation in the New Testament strongly asserts that God’s nature is merciful love, and He values that above outward religiosity.

Knowing this protects us from misrepresenting God as harsh or formulaic; instead, “the Lord is gracious and full of compassion” (Psalm 103:8), and He desires His followers to mirror that grace in our dealings with others.

James 4:6 (quoting Proverbs 3:34): “Wherefore he saith, God resisteth the proud, but giveth grace unto the humble.”

James quotes the Septuagint version of Proverbs 3:34 to emphasize God’s disposition toward human pride and humility. This reveals an aspect of God’s moral character: He opposes pride and shows favor to the lowly.

In context, James is warning against worldliness and arrogance; the proverb serves as both warning and encouragement. Theologically, this reflects God’s justice and grace.

“God resisteth (sets Himself against) the proud” – those who are self-sufficient or boastful find themselves fighting God’s own nature, as He detests pride (cf. Prov. 16:5).

Conversely, “He gives grace to the humble” – God’s unmerited favor flows toward those who acknowledge their need and submit to Him.

This is seen throughout Scripture: e.g., Hannah’s song, Mary’s Magnificat (Luke 1:52), and Jesus’ teaching (“whoever exalts himself will be humbled, and whoever humbles himself will be exalted” – Matt. 23:12).

By quoting Proverbs, James affirms this abiding principle in the New Covenant era. It assures believers that humility is the posture that attracts God’s grace.

The grace here can be understood as God’s help, blessing, and strength to overcome trials and temptations (which fits James 4:7-10’s call to repentance and reliance on God).

We see this divine trait in Jesus as well, who was “meek and lowly in heart” (Matt. 11:29) – the incarnate Son lived in humility and found continual favor, being exalted by the Father (Phil. 2:5-9).

Thus, the quotation teaches that God’s stance toward us depends on our stance toward Him: pride shuts us off from His grace, humility opens us to it​. For the original readers, many of whom were impoverished or oppressed, it’s a comfort that God is on the side of the humble.

For any tempted to arrogance, it’s a rebuke that such an attitude is actually aligning against God. So, James 4:6, echoing Proverbs, distills a facet of God’s relational character: He is a God who lifts up the lowly and brings down the proud.

Believers, therefore, should cultivate humility, confident that God will supply grace for every need.

Hebrews 13:5 (quoting Deuteronomy 31:6 and/or Joshua 1:5): “He hath said, I will never leave thee, nor forsake thee.”

The writer of Hebrews encourages believers to be content and free from the love of money by reminding them of God’s promise of His presence.

In Deuteronomy 31:6, Moses told Israel (and specifically Joshua in 31:8) that God would not abandon them as they entered the Promised Land.

Joshua 1:5 carries the same promise from God to Joshua: “I will not leave you nor forsake you.” Hebrews takes this assurance and applies it to all Christians.

Theologically, this reveals God’s attribute of faithfulness and omnipresence with His people. It shows that the God of Israel who accompanied Joshua is the same God who accompanies us in our daily lives.

This promise is one of unfailing divine support – no matter the circumstance, God will not desert His children. Therefore, believers can be free from anxiety about material needs or any fears of abandonment.

It’s noteworthy that in Greek the phrase is very emphatic (essentially, “I will never, ever leave you; I will never, ever, ever forsake you”).

The quotation assures us of God’s covenant loyalty (hesed) – once He has set His love on us, He will not withdraw it. This echoes Jesus’s promise, “I am with you always” (Matt. 28:20).

For early Christians facing persecution or loss of property (Heb. 10:34), this promise was a bedrock of comfort. Since God will never forsake us, we can say with the next verse, “The Lord is my helper; I will not fear” (Heb. 13:6, quoting Psalm 118:6).

Thus, the use of this OT quote in the NT highlights that the nature of God is unchanging in His faithfulness. It encourages us to trust God’s presence rather than wealth or earthly security.

If the almighty Lord is always with us, we truly have enough. In practical devotion, Christians have long cherished this verse as God’s personal word to them – fueling courage, contentment, and perseverance.

The Hebrews writer intentionally cites Scripture to remind: these are not human words but God’s own pledge.

The continuity is clear – what God spoke to Joshua applies to every believer in Christ: He will never leave nor forsake us, for Emmanuel (God with us) is our constant companion.

Hebrews 12:29 (quoting Deuteronomy 4:24): “For our God is a consuming fire.”

In urging reverent worship, the author of Hebrews recalls Moses’ description of God’s holiness and jealousy: “the LORD thy God is a consuming fire, even a jealous God.” This portrays God’s intense holiness and judgment against sin.

Theologically, it balances the comfort of God’s nearness with the awe of His majesty. In the context (Heb. 12:28), Christians are receiving an unshakeable kingdom, and thus should “offer to God acceptable worship with reverence and awe, for indeed our God is a consuming fire.”

The OT context was about idolatry – God’s jealousy like a fire that devours unfaithfulness. Applied in Hebrews, it warns believers not to refuse Him who speaks (12:25) and not to turn back to sin or apostasy.

Even under grace, God’s nature as holy and just remains; He disciplines His children (12:5-11) and will judge the world (12:26-27). The “consuming fire” imagery reminds us that God’s love is not tame or indulgent – it is a holy love that will purify or punish.

For the faithful, this is comforting: God will consume all dross and evil, securing our eternal inheritance. For the unfaithful or hypocritical, it’s terrifying: “It is a fearful thing to fall into the hands of the living God” (Heb. 10:31).

By quoting Deuteronomy, Hebrews ties the God of Sinai to the God of Zion. Earlier, Hebrews 12 contrasted the blazing fire of Mount Sinai with the grace of Mount Zion. Yet at Zion too we must have reverence, because the same God is present – now revealed in Christ.

The difference is, Christ has absorbed the wrath (fire) for believers, yet God’s fiery holiness still demands our awe. Ultimately, at the end of the age, all that is unholy will be burned up (2 Pet. 3:7,10-12).

Thus, Hebrews uses this quote to foster godly fear – not fear of punishment (for the saved) but a deep respect for God’s presence. It teaches that New Covenant worship, while joyful, is not flippant: it is meeting with the same God of consuming holiness.

So, the quotation underscores that the divine nature is holy, passionate, and purifying. God’s jealousy for our wholehearted devotion hasn’t changed. Believers can therefore be grateful yet should “serve God acceptably with reverence and godly fear”, knowing who our God truly is.

Many other NT quotes reveal God’s attributes. For example,

• Paul in Romans 12:19 quotes Deuteronomy 32:35 “Vengeance is mine; I will repay, says the Lord”, emphasizing God’s justice and freeing believers to forgo personal revenge​.
• In 2 Corinthians 6:16, he quotes Leviticus 26:12 “I will dwell in them and walk in them; I will be their God, and they shall be my people”, highlighting God’s desire for intimate fellowship with His people.
• And in Acts 17:28 Paul even quotes a Greek poet to affirm a biblical truth about God: “In Him we live and move and have our being” – resonating with scriptural statements of God’s omnipresence and life-giving power.

Each quotation in its way magnifies some aspect of God’s nature – His unity, holiness, mercy, justice, faithfulness, or presence – and integrates that truth into Christian teaching and life.

The New Testament writers consistently show that the God we worship in Christ is the same God revealed in the Old Testament, now more fully known and drawing us into a deeper experience of His character.

Warnings of Judgment and Exhortations to Faithfulness

Hebrews 3:7–11 (quoting Psalm 95:7–11): “Wherefore, as the Holy Ghost saith, Today if ye will hear his voice, harden not your hearts, as in the provocation… So I sware in my wrath, They shall not enter into my rest.”

The book of Hebrews extensively quotes Psalm 95’s warning, using it three times (Heb. 3:7–8, 3:15, 4:7) to urge believers against unbelief​.

In Psalm 95, God recalls how the Israelites tested Him at Meribah/Massah after the Exodus, and as a result that generation was barred from entering the Promised Land (God’s “rest”).

The writer applies this to Christians: just as the Israelites failed through unbelief, we too could miss out on God’s promised rest (ultimately, salvation rest in Christ and eternal life) if we harden our hearts.

“Today, if you hear His voice, do not harden your hearts” is a pressing exhortation – “Today” implies the perpetual relevance of this appeal​.

Theologically, it highlights God’s righteous judgment on persistent rebellion, and also His patience in appealing to people “today” to respond. It connects to God’s nature as one who speaks (through Scripture, “the Holy Spirit says…”) and expects a soft-hearted hearing.

The example warns that even those who have experienced God’s deliverance (Israel from Egypt) can fall away and face judgment if they abandon faith.

Hebrews 3:12 spells it out: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.”

The quote thus serves to stimulate perseverance: “Exhort one another daily… lest any of you be hardened through the deceitfulness of sin” (3:13).

Psalm 95’s original intent was to admonish Israel in worship to obey God’s voice; Hebrews shows its ultimate intent is to admonish the church to cling to Christ and not repeat Israel’s error​.

It even indicates that the promise of “entering rest” still stands (Heb. 4:1) – meaning eternal fellowship with God – and some may fail to reach it if they lack faith (Heb. 4:2,6,11).

The phrase “I swore in my wrath, ‘They shall not enter My rest’” reminds us that God’s declarations of judgment are sure when provoked.

Yet, the presence of “Today” means the door of repentance is open now – “Today” we can choose to trust and obey.

This interplay of warning and promise teaches that God is both just and merciful: just in that He will exclude the obstinately unbelieving, merciful in that He keeps pleading “Today, listen and obey.”

Ultimately, Hebrews’ use of this quotation shows that the ancient warning to Israel was actually “written for our instruction”, as “the Holy Spirit” still speaks through it to us​.

It vividly portrays the living God as one who responds to our heart posture: He offers “rest” (salvation) to the faithful, and He “loathes” (Ps. 95:10) and judges the faithless.

Thus the church must fear and strive to enter His rest (Heb. 4:11) by enduring in faith, lest we fall by the same sort of disobedience.

In summary, Psalm 95’s quotation powerfully connects Israel’s story to the church’s story and underscores that hearing God’s voice with faith is the decisive issue for entering God’s promised rest​.

Mark 9:48 (quoting Isaiah 66:24): “Where their worm dieth not, and the fire is not quenched.”

Jesus uses this stark imagery from Isaiah to describe the fate of the wicked – it appears in His warning about Gehenna (hell) in Mark 9:43–48.

In Isaiah 66:24, the prophet envisions the end of the age, when the faithful see the dead bodies of the rebels against God, and it is said “their worm will not die, nor their fire be quenched.”

This signifies ongoing corruption (maggots/worms feeding) and continual burning – a picture of shame and abhorrence. Jesus applies this to the unquenchable fire of hell, reinforcing the seriousness of sin.

Theologically, this quotation affirms the reality and eternity of God’s judgment. “The worm does not die and the fire is not quenched” signifies that the judgment is unending​.

In other words, hell is not a temporary correction but an everlasting punishment – the gnawing worm of conscience/remorse and the fire of God’s wrath do not cease.

This supports the doctrine of eternal punishment, as also seen in Revelation 20:10 (“tormented day and night forever and ever”).

Jesus is the one who speaks of hell most in the NT, and by quoting Isaiah, He connects His teaching to Scripture’s final chapter (Isaiah 66 is the last chapter of Isaiah, describing final judgment and new creation).

The context in Mark is Jesus urging extreme measures to avoid sin (cutting off hand/foot, etc., hyperbolically) because losing some earthly comfort is far better than being cast into “the fire that shall never be quenched”.

By invoking Isaiah’s authority, He shows that this concept of eternal punishment is not new but rooted in prophetic revelation. It reveals something of God’s nature: while God is love, He is also perfectly just, and unrepentant rebellion will meet undying worms and unquenchable fire.

The presence of this quote on Jesus’ lips underlines that He fully endorsed the OT prophetic warnings about judgment. It serves as a sobering motivator for repentance and holiness: “it is better to enter life maimed than go to hell whole.”

The early church would hear in this the echo of God’s unchanging resolve to punish evil decisively.

Some scholars also note that Gehenna (the word for hell) originally referred to the Valley of Hinnom where garbage burned continually outside Jerusalem, so Jesus choosing Isaiah’s phrase paints hell as God’s cosmic garbage dump – the place where the refuse of humanity (those who reject God) are forever consumed.

Either way, the quote makes clear that “the judgment is unending” and God’s holiness cannot tolerate sin in His new creation. For believers, it heightens gratitude for salvation (Christ endured forsakenness so we won’t face the undying worm) and urgency for evangelism (to snatch others from such a fate).

In summary, Isaiah 66:24’s use in Mark 9 emphasizes the terrible reality of hell as part of God’s ultimate judgment, aligning Jesus’ teaching with the prophets and urging us to take sin and salvation with utmost seriousness.

Romans 12:19 (quoting Deuteronomy 32:35): “For it is written, Vengeance is mine; I will repay, saith the Lord.”

Paul instructs Christians not to take revenge but rather to give place to God’s wrath. He supports this by quoting God’s declaration in the Song of Moses that vengeance belongs to Him alone.

In Deuteronomy 32, God was assuring Israel that He would judge their enemies in due time (“I will take vengeance on my adversaries”).

Paul draws a principle: Since God is the Judge who will repay wrongdoing, believers can relinquish personal retaliation and instead overcome evil with good​.

Theologically, this highlights God’s justice and sovereignty – He sees every wrong and promises to settle all accounts righteously. By citing this scripture, Paul shows that to refrain from revenge is not to let evil win, but to trust God to handle it in His perfect way and time.

“’Vengeance is Mine, I will repay,’ says the Lord” becomes a foundational truth for Christian ethics​. It frees us from the burden of vindictiveness and the cycle of violence.

Moreover, it invites us to imitate God’s mercy in the present while leaving final justice to Him. The next verse (Rom. 12:20, quoting Proverbs 25:21-22) instructs feeding our enemy, showing kindness, which may lead to their repentance (“heap burning coals on his head” possibly meaning remorse).

The quote of Deuteronomy assures that showing mercy does not negate justice – it simply hands justice over to God. Theologically, it also affirms God’s omniscience (He knows what each deserves) and omnipotence (He is able to execute judgment).

No evildoer “gets away with it” in the end, thus Christians need not fret or take matters into their own hands​. This is particularly comforting to those who suffer injustice – they can endure without retaliation, knowing God himself has said “I will repay.”

Notably, Hebrews 10:30 also quotes this same verse to warn that apostates will face God’s vengeance, again stressing God’s role as avenger. So both for comfort to the oppressed and warning to the unfaithful, “Vengeance is Mine” stands.

In essence, Deuteronomy 32:35’s appearance in Romans 12 underscores the continuity that God’s character as just judge remains; the New Covenant ethic of non-retaliation is grounded in the Old Covenant revelation of God’s prerogative to avenge.

We can love our enemies and refrain from revenge because we trust a God who will set all wrongs right – either at the cross (for those who repent) or in hell (for those who persist in evil).

This quote thereby upholds both God’s justice and the call for believers to live out God’s grace, leaving the judgment to Him.

1 Peter 4:18 (quoting Proverbs 11:31 LXX): “And if the righteous scarcely be saved, where shall the ungodly and the sinner appear?”

Peter references this proverb to encourage suffering Christians to persevere in holiness. The proverb in its Septuagint form suggests that “if the righteous receive their due reward (or are saved) with difficulty, what will become of the ungodly sinner?”

The idea is that judgment begins with God’s people (as Peter says in 4:17, just before the quote), meaning God uses trials to purify the church (the “scarcely” or “with difficulty” indicates through much refining hardship​).

If even the righteous endure disciplinary judgments and are saved through a refining fire, then how much more severe will be the final judgment on those who disobey the gospel.

Theologically, this sets up a “light and heavy” argument: if A, then how much more B. It underscores God’s holiness and the seriousness of sin even for the righteous.

They are “scarcely” saved not in the sense that their salvation is unsure, but that it is through the narrow road of trials and testing – salvation is no trivial matter. This humbles the church and calls for continued faithfulness under suffering.

Simultaneously, it warns that the ungodly (who reject God) will “appear” – a legal term – in God’s court with no hope. The implied answer: they will not stand at all (cf. Psalm 1:5).

The quotation thus serves to comfort the righteous that their sufferings are part of God’s plan (not a sign of His abandonment), and to warn that those causing their suffering (ungodly persecutors) will face God’s judgment.

It paints a picture of God as a just refiner and judge: He allows His beloved children to undergo fiery trials now (1 Pet. 4:12) to purify their faith, but the fire for the ungodly will be punitive and unquenchable later.

It resonates with Malachi 3:1-3 (purification of Levites) versus Malachi 4:1 (burning of the wicked). Peter’s use of this OT quote ties into his theme that suffering for Christ is part of God’s purifying judgment beginning at His house (4:17), reminiscent of Ezekiel 9 where judgment starts at the temple.

The phrase “where shall the ungodly appear?” invites self-examination and evangelistic urgency.

For believers, seeing God’s firm dealing with our sins (though in fatherly chastisement) reminds us of His absolute intolerance for sin – thus we strive to live holy and entrust our souls to a faithful Creator while doing good (4:19).

In summary, Proverbs 11:31 in 1 Peter 4:18 emphasizes both God’s rigorous purification of the righteous and the certain condemnation of the wicked, reinforcing the call to endure suffering righteously and the stark reality awaiting those who defy God.

As one paraphrase puts it: “If even the godly are saved only with great difficulty, what terrible fate awaits those who have refused God’s salvation?”

This rhetorical question leaves a solemn silence about the fate of the wicked, implying it is too dreadful to describe – they will “not stand in the judgment” (Psalm 1:5).

• In Revelation and other prophetic sections, while direct OT quotes are fewer, the imagery often alludes to OT warnings of judgment (e.g., the plagues echo Exodus, the cup of wrath echoes Jeremiah).
• Another notable quote is Isaiah 66:1–2 in Acts 7:49–50 (Stephen’s speech) to critique the temple worshippers – reminding that “Heaven is My throne… what house will you build Me?”, highlighting God’s transcendence and the folly of limiting Him.
• And Amos 5:25–27 is quoted in Acts 7:42–43 to accuse Israel of idolatry in the wilderness, implying God’s judgment in sending them into exile (and by extension warning of judgment for rejecting Christ).

These quotations serve as historical warnings that resisting God leads to judgment. In sum, every direct OT quotation in the NT that deals with warning or judgment serves either to admonish believers to stay faithful (with examples from Israel’s past) or to warn the wicked of certain doom, thereby upholding God’s holiness and justice throughout Scripture.)

---

Conclusion: As seen in all these examples, the New Testament authors consistently rely on the Old Testament to explain and validate their teachings.

Every direct quotation is purposeful: connecting Jesus Christ’s life and work to Messianic prophecies, interpreting His new covenant mission as the fulfillment of God’s promises, expounding the true intent of God’s Law, teaching the doctrine of justification by faith anticipated in the Old Testament, revealing the unchanging character of God, and issuing calls to repentance and perseverance with the authority of Scripture.

By organizing these quotations thematically, we appreciate how the New Testament writers saw the Old Testament not as a closed book, but as a living word that finds its full meaning in Christ and the church.

• In Messianic Prophecy, we saw that Jesus fulfills predictions of a virgin-born Immanuel, a king from Bethlehem, a suffering Servant, a healing Messiah, a humble King, a rejected cornerstone, and a resurrected Lord – “that it might be fulfilled which was spoken by the prophets” is a recurring refrain proving Jesus is the promised Christ​.
• In Covenant Fulfillment, the direct quotes showed Jesus inaugurating the New Covenant of Jeremiah, pouring out the Spirit as Joel foretold, bringing blessing to all nations as promised to Abraham​, including the Gentiles in God’s people as Hosea and Amos hinted​, and embodying the curse of the Law to redeem us as foreshadowed in the Torah​.
• Regarding the Law, Jesus and the apostles quoted the commandments to reinforce that the law’s essence – love of God and neighbor – is now written on our hearts. The NT quotes uphold the law’s morality (honoring parents, not murdering, etc.) while revealing its deeper spiritual demands and showing that Christ has enabled us to fulfill the “royal law” of love​.
• In the theme of Faith and Righteousness, the quotations from Habakkuk, Genesis, Psalms, and Isaiah demonstrate that the way to be righteous before God has always been by faith, not works​. They legitimize the gospel of justification by faith alone as rooted in Scripture and highlight that salvation is available to “whoever calls on the Lord” – Jew or Gentile​.
• Concerning God’s Nature, quotes from Deuteronomy, Leviticus, Hosea, and other books remind us that the God revealed in Christ is one God, holy, merciful, just, faithful, and jealous for His people​. Believers are called to imitate His holiness and mercy, and to worship with reverence knowing “the Lord our God is one Lord” and “a consuming fire”.
• Finally, under Warnings of Judgment, quotations from Psalms, Isaiah, Proverbs, and the Torah warn that as God judged Israel’s unbelief, so He will judge unfaithfulness now​. They encourage the church to endure trials (since “the righteous are saved with difficulty”) and leave vengeance to God (for “Vengeance is Mine, I will repay” says the Lord). They vividly depict the fate of the wicked (“their worm does not die”) to urge repentance​, and comfort the oppressed that God will set things right.

In all these, we see a beautiful harmony between the Testaments. The same God speaks in both, and His purposes – centered on Christ – shine through.

The New Testament writers, by the Spirit, “join the dots” for us: what was promised, foreshadowed, or declared in the Old Testament is realized in the New. Thus, Scripture interprets Scripture.

Sources:

• Matthew 1:22–23 and Isaiah 7:14 (virgin birth prophecy)​bibleref.com
• Matthew 2:4–6 and Micah 5:2 (Messiah from Bethlehem)​jewsforjesus.org
• Matthew 2:15 and Hosea 11:1 (Out of Egypt)​thegospelcoalition.org​thegospelcoalition.org
• Matthew 9:13; 12:7 and Hosea 6:6 (God desires mercy)​gotquestions.org
• Luke 3:4–6 and Isaiah 40:3–5 (John the Baptist as forerunner)​jewsforjesus.org
• John 19:36 (Passover lamb, no bone broken) and Exodus 12:46, Psalm 34:20​learn.ligonier.org
• Acts 2:16–21 and Joel 2:28–32 (Pentecost Spirit outpouring)​gotquestions.org
• Acts 15:14–17 and Amos 9:11–12 (Gentiles called by God’s name)​bibleref.com​bibleref.com
• Romans 1:17, Galatians 3:11 and Habakkuk 2:4 (the just shall live by faith)​gotquestions.org​gotquestions.org
• Romans 3:10–18 and Psalms 14, 53; Isaiah 59 (none righteous – used in argument on universal sinfulness)
• Romans 4:3 and Genesis 15:6 (Abraham’s faith counted as righteousness)​gotquestions.org
• Romans 9:25–26 and Hosea 2:23; 1:10 (God calling Gentiles “My people”)​bibleref.com
• Romans 9:33; 10:11 and Isaiah 28:16; 8:14 (Christ the cornerstone, believers not ashamed)​kalvesmaki.com​kalvesmaki.com
• Romans 10:13 and Joel 2:32 (whoever calls on the Lord saved)​gotquestions.org
• 1 Corinthians 1:19 and Isaiah 29:14 (God destroying worldly wisdom)
• 1 Peter 1:16 and Leviticus 19:2 (Be holy for I am holy)​gotquestions.org
• 1 Peter 2:6–8 and Isaiah 28:16; Psalm 118:22; Isaiah 8:14 (Christ the cornerstone, a stone of stumbling)
• Hebrews 8:8–12 and Jeremiah 31:31–34 (New Covenant promise)​enduringword.com​enduringword.com
• Hebrews 10:16–17 and Jeremiah 31:33–34 (sins remembered no more)
• Hebrews 10:5–7 and Psalm 40:6–8 (Messiah’s obedience vs sacrifice)
• Hebrews 12:5–6 and Proverbs 3:11–12 (God disciplines those He loves)
• Hebrews 12:29 and Deuteronomy 4:24 (God a consuming fire)​sermons.faithlife.com
• James 4:6 and Proverbs 3:34 (God opposes proud, gives grace to humble)​gotquestions.org
• James 5:11 and Job 5:11 or 42:10 (the endurance of Job and God’s compassion – an allusion rather than direct)
• Jude 1:14–15 (quoting 1 Enoch – not OT canonical, but included as a historical prophecy about the Lord’s coming in judgment)