Sermon and Worship Resources

Synonyms: touch, feel, sense of touch, tactile sense, tactility, contact, using one's hands, sensation, sense, suspicion, sneaking suspicion, notion, inkling, hunch, fancy, apprehension, presentiment, premonition, foreboding, love, care, affection, fondness, tenderness, warmth, warmness, emotion, sentiment, emotional state, compassion, sympathy, empathy, fellow feeling, understanding, concern, solicitude, solicitousness, tender-heartedness, brotherly love, sensibilities, sensitivities, self-esteem, ego, pride, opinion, belief, view, impression, intuition, instinct, estimation, guess, theory, hypothesis, thought, way of thinking, point of view, atmosphere, ambience, aura, air, mood, climate, character, overtone, undertone, tenor, spirit, quality, flavour, colour, aptitude, knack, flair, bent, talent, gift, skill, art, trick, faculty, ability, propensity, inclination, sensitive, warm, warm-hearted, tender, tender-hearted, caring, soft-hearted, sympathetic, compassionate, empathetic, responsive, receptive, intuitive, thoughtful

Antonyms: bad feeling, acrimony, animosity, animus, antagonism, antipathy, aversion, bitterness, detestation, disgust, dislike, disrelish, enmity, friction, grievances, grudges, hatred, hostility, loathing, malevolence, malice

Showing 2526 to 2550 of 3128 results

2526. How Beautiful You Are

Song of Songs 4:1-16

Understanding Series

Elizabeth Huwiler

... s torso, perhaps the genital area, unless they are summary images referring to the woman’s entire body. Individual elements of comparison may sound odd to Western ears, but they were no doubt more natural to the ancient audience. The images are emotive and evocative, although many have visual or other sensory associations as well. Most of the images are drawn from the natural and agricultural world. Parts of the woman are compared to animals (doves, goats, sheep, fawns of a gazelle), plants (pomegranate ...

2527. Israel Forsakes God

Jeremiah 2:1-3:5

Understanding Series

Tremper Longman III

... of Israel’s relationship to God using sexual terms (Ezek. 16; 23). The prophets exploit the marriage relationship most dramatically, but its contours can be discerned elsewhere in the Old Testament as well. In the Pentateuch, we hear of Yahweh’s jealousy, an emotion that is only proper to an exclusive relationship like marriage (Exod. 19:3–6; 20:2–6; 34:14). Also, Israel’s rebellion is described as adultery (Exod. 34:15–16; Lev. 17:7). The Song of Songs celebrates intimacy between a man ...

2528. Sin and Punishment

Jeremiah 8:4--9:26

Understanding Series

Tremper Longman III

... with the same grammatical construction (Oh, that) might lead us to put these two verses in the same oracle (so Lundbom, Jeremiah 1–20, pp. 534–39), but the tonoe of 9:2 sets it apart from what precedes. In verse 1, Jeremiah expresses his emotional devastation at the fate of his people. In verse 2 the speaker expresses disdain toward the people. The two thoughts are not utterly irreconcilable, but the latter fits in better with verses 3–6 that follow. Another ambiguity has to do with the speaker. Does ...

2529. How Deserted Lies the City

Lamentations 1:1-22

Understanding Series

Tremper Longman III

... attempts on the part of allies to help them. As a result, the people languished. Here priests and elders, religious and political leaders, are described as looking for food to keep themselves alive, presumably during the siege. 1:20 Resh. Personified Jerusalem is in emotional torment. She calls God’s attention to her state of mind, perhaps to elicit his pity and compassion. However, she realizes that she has only herself to blame. She does not blame God, but only her own rebellion. Death is all around her ...

2530. How the Lord has Covered the Daughter of Zion

Lamentations 2:1-22

Understanding Series

Tremper Longman III

... clearly personified Jerusalem. Up to this point in chapter 2, however, there has been no mention of personified Jerusalem, so the first-person speaker is likely the anonymous poet. The poet expresses his deep remorse at the fate of the people of Jerusalem. Such deep emotion over the fate of the people is reminiscent of Jeremiah, often called “the weeping prophet” (see Jer. 9:1; 13:17; 14:17; 31:16), and it is passages like this one that led to the association of that prophet with the anonymous poet of ...

2531. How the Gold Has Lost Its Luster

Lamentations 4:1-22

One Volume

Tremper Longman III

... of which is a bicolon. Two voices are heard in chapter 4. The narrator speaks in verses 1–16, while we hear the community’s voice (us/our) in the remainder of the chapter. Dobbs-Allsopp (Lamentations, p. 129) comments that there is a “diminution of emotion and feeling” in the chapter. One can detect a kind of sad, exhausted awe at the extent and intensity of the damage to property and especially people. In the first few verses, contrast is drawn between the glory of the past and the shame of the ...

2532. Rend Your Heart

Joel 2:12-17

Understanding Series

Elizabeth Achtemeier

... upon both Judah and us is that we rend our hearts and not our garments—in short that our repentance be not empty show, but the sincere turning of our hearts and lives. Tearing of the garments in ancient Israel was a sign of lamentation, expressing exceptional emotion in times of grief or terror or misfortune (cf. Gen. 37:29, 34; Num. 14:6; 2 Sam. 3:31; 1 Kgs. 21:27; Ezra 9:3, etc.). And repentance, throughout the Bible, has the literal meaning of “turning around,” of walking in the opposite direction ...

2533. The Lord’s Anger Against Nineveh

Nahum 1:1-15

Understanding Series

John Goldingay

... . 1:2–3a Nahum begins by declaring the good news that Yahweh is a jealous God. Being jealous or passionate or zealous (qannoʾ) is one of the marks of being a real person. As God, Yahweh is not an abstract principle or a being remote from emotions, but one with the whole gamut of strong feelings that characterize a person. So when people despise Yahweh or treat other people wrongly, that arouses strong feelings in Yahweh, the kind that drive Yahweh to take action rather than sit back and do nothing (e.g ...

2534. The Promised Glory of the New House

Haggai 2:1-9

Understanding Series

John Goldingay

... would seem overwhelming. Therefore Yahweh three times urges, be strong (v. 4) and Haggai three times adds, declares the LORD (see the introduction on “Haggai the Prophet”). Like the English “be strong,” the verb khazaq covers both physical and moral or emotional strength; in the imperative the latter is more significant. Particularly in the imperative, the verb occurs frequently in several telling contexts. One is the exhortations of Moses and Yahweh to Joshua and to the people as a whole on the eve ...

2535. No More Tears

Sermon

King Duncan

... will wipe away every tear.” Philosopher Peter van Inwagen writes on the problem of suffering. He says, “I have never had the tendency to react to the evils of the world by saying, ‘How could there be a loving God who allows these things?’ My immediate emotional reaction has rather been: ‘There must be a God who will wipe away every tear; there must be a God who will repay.’” And that is the correct way to look at it. God’s very intimate love in this passage is being expressed toward a very ...

2536. A Peaceful Mind

John 14:15-31

Sermon

King Duncan

... . Someone has said the best thing about tomorrow is that tomorrow only comes one day at a time. A scholar once surveyed the Scriptures to discover the most significant words in all the Bible. He wanted to find the saddest word, the happiest word, the most emotional word and so on. When he came around to the Bible’s most dangerous word, he identified it as tomorrow. The word tomorrow is a thief, he said, that robs dreamers of their dreams and the talented of their greatest achievements. It keeps men and ...

2537. Don't Just Stand There!

Acts 1:1-11

Sermon

King Duncan

... could turn the whole world upside down. The Holy Spirit working through them could bless millions of people over twenty-one centuries. We don’t talk much about the Holy Spirit in the church anymore. That is because in the past people have mistaken all kinds of emotional activity for the movement of the Holy Spirit. The infilling of the Holy Spirit is no more nor anything less than the infilling of the love of Christ pouring into our lives and enabling us to reach out to others with that same love. It has ...

2538. A Woman Burdened with Guilt

Luke 7:36-50

Sermon

King Duncan

... his feet and anointed them with perfume. The Pharisee was scandalized by such behavior. For one thing, women didn’t take down their hair in public--some men would even divorce their wives if they did that. And then to indulge in this public display of emotion and affection--it was a disgrace. “If this man were a prophet,” Simon the Pharisee said to himself caustically, “he would have known who and what sort of woman this is who is touching him, for she is a sinner.” We are continuing our series of ...

2539. Pilate and the Condemnation of Jesus

John 18:28-40, John 19:1-16

Understanding Series

J. Ramsey Michaels

... all along to charges of blasphemy (10:33), attempts to stone him (8:59; 10:31), and the fixed determination that sooner or later he must die (5:18). To Pilate, however, divine sonship was a new factor in the discussion, and it awakened in him a new emotion (as far as the present narrative is concerned)—fear. Unlike the Jews, he heard the title Son of God in a polytheistic rather than monotheistic framework, and if he was dealing not with a pitiful and amusing mock king of the Jews but with some kind of ...

2540. Abraham Tested

Genesis 22:1-19

Understanding Series

John E. Hartley

... Bible’s indirect means of psychological characterization is inlaid in the compositional stratum of the biblical text and may be entitled the expressive order of presentation.” About Abraham’s chopping wood last, Mazor says, “Since Abraham suspends this emotionally-loaded act to the very end, he displays his natural intuitive recoil from his shocking obligation to his Lord and demonstrates the pestering psychological struggle within his bisected consciousness” (p. 85). 22:12 The Heb. term na’ar ...

2541. Jacob and Esau

Genesis 25:19-34

Understanding Series

John E. Hartley

... his prayer, and Rebekah became pregnant. 25:22 In Rebekah’s womb the babies jostled each other. “Jostle” (hitratsats) is a strong term, meaning “crushing each other.” The fierce struggling of these fetuses caused Rebekah agony, both physical and emotional. In exasperation she asked herself why this was happening to her. The wording of the Hebrew, which is an unintelligible utterance cast as a question, conveys her anguish. Being troubled, Rebekah went to make special inquiry of Yahweh. This ...

2542. Jacob’s Dream at Bethel

Genesis 28:10-22

Understanding Series

John E. Hartley

... , Jacob’s fearful reaction indicates that he did not have such a relationship with God and that he had not sought God’s guidance for dealing with the threat of Esau’s anger. When he lay down to sleep in that unknown spot, many conflicting emotions must have flooded his mind: triumph at securing the family blessing from his virile brother, remorse at having tricked his aging father, relief at being out of range of Esau’s anger, apprehension about the long journey ahead to Haran, and a deep sense of ...

2543. Jacob Meets Esau

Genesis 33:1-20

Understanding Series

John E. Hartley

... times, the number symbolizing completeness. 33:4–7 By contrast, Esau ran to meet Jacob, embraced him . . . and kissed him. Welcoming close relatives and friends with a kiss was a common practice throughout the Near East. The embrace caused deep, complex emotions to overflow. Both brothers wept. Their fear and anger dissolved in the flow of tears. Then Esau inquired about the women and children. Identifying himself as Esau’s servant (also in v. 14) Jacob answered that these were the children whom God ...

2544. Joseph Reassures His Brothers

Genesis 50:15-21

Understanding Series

John E. Hartley

... petitioned Joseph to forgive the sins of the servants of the God of his father. They strengthened their petitions by pointing out that they had not only the same earthly father but also the same God. On receiving their message, Joseph wept, overcome with emotions as he remembered the pain of sitting in the dark, dismal cistern awaiting death, being sold into slavery, and spending years in Egyptian prisons. He wept at the guilt and anxiety his brothers still felt. He wept for joy that they had been reunited ...

2545. The Only Place of Worship

Deuteronomy 12:1-32

Understanding Series

Christopher J. H. Wright

... s worship, which had to be not . . . in their way (v. 4). However, not having orgies does not mean not having fun. Canaanite depravity was to be replaced by Israelite purity, but Israelites could still enjoy their worship, physically, and emotionally: eat and rejoice! Secondly, Israelite worship was to be socially inclusive and responsible. Verse 12 specifies that the whole household must share in the enjoyment of the worship and feasting at the sanctuary, including male and female slaves (menservants and ...

2546. The Year of Canceling Debts

Deuteronomy 15:1-11

Understanding Series

Christopher J. H. Wright

... whatever remained unpaid by then. The nearer the next š e miṭṭâ, therefore, the more likely that a larger part of the debt would remain unpaid, a fact which would naturally discourage lending. Verse 9 addresses this issue with a powerful moral, emotional, and religious appeal. The distinction in the case of the foreigner (v. 3a) underlines the relational nature of the basic law as a requirement on “neighbors” (NIV fellow Israelites) and kinsfolk. Loans to or by foreigners, who had no stake in the ...

2547. Naaman Healed of Leprosy

2 Kings 5:1-27

Understanding Series

Iain W. Provan

... :8–37, where God has indeed “killed and brought back to life” and reminds us that there is no need for the tearing of robes (vv. 7–8; a sign of despair, as in 2 Kgs. 18:37, rather than grief, as in 2 Kgs. 2:12—though the two emotions need not be far apart), for the LORD is indeed active in Israel. But it also calls to mind that it is the LORD, and not the servant-prophet, who is in control of human destiny. The king has already learned this second lesson—somewhat painfully (2 Kgs. 3). It ...

2548. Sennacherib Threatens Jerusalem

2 Kings 18:17-37

Understanding Series

Iain W. Provan

... mentioned. We should understand by they, then (have they rescued Samaria?), the original gods of Samaria in general, not the particular ones mentioned just beforehand. 19:1 He tore his clothes: We have grown accustomed to monarchs tearing their clothes, signifying deep emotion (1 Kgs. 21:27; 2 Kgs. 5:7–8; 6:30; 11:14). The contrast between wicked Jehoram and pious Hezekiah, in their reaction to enemies at their gates, is particularly interesting. Jehoram tears his clothes and, unwilling to wait for God ...

2549. Comfort for God's People

Isaiah 40:1-31

Understanding Series

John Goldingay

... it, too (Ps. 137). Now Yahweh declares, “I have remembered it.” So Yahweh commissions some tender speaking to it. The expression is literally “speak to Jerusalem’s heart.” We have noted that the heart in Hebrew thinking is more the mind than the emotions, and the comforting of Jerusalem involves giving it some facts to chew on. There are three facts, though they are the same fact re-stated in three different ways. First, Jerusalem feels that it has been going through a period of hard service: the ...

2550. Sermon on the Mount: Allegiance and Trust

Matthew 6:19-24, Matthew 6:25-34

Teach the Text

Jeannine K. Brown

... on one’s back. Worry can consume the wealthy, who can easily be preoccupied with maintaining wealth and keeping up with the lifestyle of their neighbors. Additionally, concerns and crises in relation to physical and mental health, relationships, and emotional well-being strike rich and poor alike (though not always equally). One powerful application of this passage for those with many possessions and monetary abundance, which characterizes many in the Western world and church, is the freedom from wealth ...

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