... gospel itself, so that the Corinthians are directed to evaluate their situation in the light of the gospel of God’s saving work in Jesus Christ and the implication of God’s work for their lives. Paul argues against understanding the gospel as a kind of mysterious wisdom teaching, especially as a teaching that would elevate those who have certain information above others who do not. He reminds the Corinthians of their calling, of the message they heard and believed, of the way that God reveals truth to ...
... years before his writing of this letter. In referring back to his earlier ministry, Paul continues to explain the basic teaching he had articulated in 1:18–25: God’s work defies and even reverses the standards of this world. He had already provided one kind of explanation in 1:26–31, but now he focuses on himself, especially his style of ministry and his message, as illustrations of the truth of the gospel of Christ-crucified. The initial statement is awkward in Greek, but it echoes and amplifies the ...
... intention of the lines. In brief, verses 4–6 create a listing of the characteristics of love that is epitomized in verse 7. Love is presented as the essential Christian attribute: Love is selflessness and is not self-centeredness. Love is patient and kind. It is “not jealous, boastful, arrogant, rude.” Then, with a shift from the nature of love to the activities of love, Paul declares that “love does not insist on its own way” nor, then, is it “irritable or resentful,” nor does it “rejoice ...
... How therefore is it?” The NIV applies the sense of this question to the different verses in light of the particular subjects of the ensuing sentences. The parallel form of the question does make a rhetorical connection between the questions and forms a kind of refrain as Paul pursues his complicated arguments. The manner in which the NIV proceeds after this point is questionable, although not an issue of enormous weight. The NIV’s rendering of Paul’s words When you come together, everyone has … is ...
... offering, while its purpose is purification. 4:5–10 The use of the blood distinguishes this offering as a purifying agent, a kind of holy detergent. The use of blood might evoke disgusting images for us, but in ancient Israel, sacrificial blood is a sacred ... rather than the whole of the community; he would call it “the congregation” (Leviticus, pp. 98–99). Such was probably a kind of parliament including many of the people. A different term is used in verse 13 (qahal), an assembly of people perhaps ...
... , and instructs them to address the people with these statutes. This first part of the chapter treats bodily discharges that are of longer duration, for men. Most of the emphasis is on the effects of such discharges and ways to purification. What is the kind of discharge? Since much of the chapter relates to discharges from the sexual organs, they are likely so here, especially since there is no mention of blood. Still, the text is ambiguous in these verses, and some scholars suggest that it deals with the ...
... stealing, lying, deception, and swearing falsely. The business of living as people of holy Yahweh has significant social dimensions. The property one holds as a gift from Yahweh, whether it is human or animal or inanimate, is protected by law. Deception or deceit of any kind is prohibited. To swear falsely relates to taking oaths with intent to deceive. Not keeping pledges and taking false oaths appear to be in view. When such words are said in the name of Yahweh, divine honor is at stake. When the oath is ...
... the instructions in Leviticus on the guilt offering, and especially to Leviticus 6:1–7. Doing wrong to another person constitutes being unfaithful to the LORD and first requires confession of the wrong. Should there be no witnesses and if evidence is lacking, some kind of confession would be required to proceed. The thief must, in line with the guilt offering in Leviticus, make full restitution for his wrong. All that has been taken is to be returned to the one robbed, plus twenty percent. 5:8–10 These ...
... negative. Not only that, he is well aware that David will replace his father, gives his blessing to David, and asks only for kindness to be shown to himself and his family. The covenant made on this occasion, backed by a prayer that the Lord should call ... a reminder of the lasting nature of their friendship. The account of this friendship is reminiscent of tales of the kind of deep-seated friendship without any connotations of sexuality, described in Australia as mateship, that can take place between ...
... that it was appropriate to speak of belonging to one side or the other. Perhaps he was encouraged by the way in which his son seemed to be making himself so popular. David had many faults, but he was a straightforward person and knew nothing of the kind of devious scheming that came so easily to Absalom. When Absalom asked leave to go to Hebron in fulfillment of a vow, David gave permission. He seems not to have raised any questions as to why, when in Geshur, Absalom should have chosen Hebron as the site ...
... and integrate themselves around it. They are loyal to God and have no intention of harming or misleading their neighbor. We Christians may be uncomfortable with any such prerequisites for coming before God. But Jesus was unequivocal on this point: “the kind of worshipers the Father seeks” are “the true worshipers” who “worship the Father in spirit and truth” (John 4:23). And we should not be misled into thinking Psalm 24 allows into God’s house only “the righteous” who live with utter ...
7:13–14 In one sense the Golden Rule represents the high point of the sermon. The four paragraphs that follow contrast the two ways (vv. 13–14), the two kinds of fruit (vv. 15–20), the two kinds of followers (vv. 21–23), and the two kinds of builders (vv. 24–27). In each case there is a sharp distinction drawn between true discipleship and mere religious activity. Jesus brings his sermon to a close with a clear call for action. The idea of two ways is found throughout secular literature. Hesiod ( ...
... noted that a person’s character reveals itself in the spoken word. Jesus put the same truth in the image of a tree and its fruit. A good tree bears good fruit, but a diseased tree bears unusable fruit. The quality of the fruit tells you what kind of tree you have. Matthew applies the saying of Jesus to the Pharisees who have just claimed that Jesus has exorcized a demon by the power of Beelzebub. People show by the fruit they produce what they are really like. Verse 34 indicates that Jesus denounces the ...
... in the temple and over the ark of the covenant, but the presence itself always remains invisible. We are now in a better position to understand verse 1, the only one addressed explicitly to God. The psalm as a whole makes us profoundly aware that the kind of deity people worship is a direct reflection on themselves. The nations worship their own handiwork and so become lifeless. We worship a God who is free and acts, and so we live. It is thus better that glory (or “honor” or “credit”) go to God ...
... the phrase translated here “designating them apostles” (3:14), and it is likely that these words were added in some Markan manuscripts by scribes influenced by the parallel account in Luke 6:13. 3:16 The twelve: All four Gospels refer to a group of twelve disciples as a kind of core group. In numerous references, including the very earliest (1 Cor. 15:5, dated about A.D. 51), they are referred to as “the Twelve” (cf., e.g., Mark 4:10; 6:7; 9:35; 10:32; 11:11; 14:10, 20, 43; Acts 6:2), indicating ...
... a millennium (cf. 20:4). This, according to Caird, fulfills the promise of the “new song” which said of the Lamb’s people that they would “reign on earth” (5:10; Revelation, pp. 251–52). However, Caird’s interpretation assumes a chronology of particular kinds of events that is not otherwise insisted upon by the vision itself. 20:5 For competing views, see M. G. Kline, “The First Resurrection,” WTJ 37 (1975), pp. 366–75, who contends that the first resurrection is the death of martyrs; N ...
... the instructions in Leviticus on the guilt offering, and especially to Leviticus 6:1–7. Doing wrong to another person constitutes being unfaithful to the LORD and first requires confession of the wrong. Should there be no witnesses and if evidence is lacking, some kind of confession would be required to proceed. The thief must, in line with the guilt offering in Leviticus, make full restitution for his wrong. All that has been taken is to be returned to the one robbed, plus twenty percent. 5:8–10 These ...
... the instructions in Leviticus on the guilt offering, and especially to Leviticus 6:1–7. Doing wrong to another person constitutes being unfaithful to the LORD and first requires confession of the wrong. Should there be no witnesses and if evidence is lacking, some kind of confession would be required to proceed. The thief must, in line with the guilt offering in Leviticus, make full restitution for his wrong. All that has been taken is to be returned to the one robbed, plus twenty percent. 5:8–10 These ...
... attack remained as strong as ever, so seeking further instructions from God was unnecessary. But, crying out for the kind of confidence boosting that he had never been able to cope without, Saul tried every possible means to ensure confirmation ... no real belief in ongoing life, but because nonexistence was incomprehensible they were seen as inhabiting the underworld, Sheol, in a kind of shadowy nonlife comparable to sleep. Saul’s statement that God has turned away from him is repeated by Samuel, indicating ...
... that it was appropriate to speak of belonging to one side or the other. Perhaps he was encouraged by the way in which his son seemed to be making himself so popular. David had many faults, but he was a straightforward person and knew nothing of the kind of devious scheming that came so easily to Absalom. When Absalom asked leave to go to Hebron in fulfillment of a vow, David gave permission. He seems not to have raised any questions as to why, when in Geshur, Absalom should have chosen Hebron as the site ...
... (as perhaps they do in 3:16–18, 35–36). But the kinship of Son with Son of Man and the firm testimony of John’s Gospel that Jesus was actually accused of claiming divine sonship (5:18; 10:33–36) make it more likely that language of this kind goes back to Jesus (cf. Matt. 11:27/Luke 10:22; also, the voice at Jesus’ baptism in the Synoptics and Jesus’ address to God in prayer as “Abba,” or “Father”). Jesus’ authority as the Son comes to expression in his deeds or “works” (v. 20, RSV ...
... had only heard it in the form of second- or third-hand slogans, which had taken on a meaning that Paul would have rejected. The three critical terms discussed illustrate this point. The first is the Greek ergon, which in James means what he does (charity, kindness, virtue), whereas in Paul it is always joined to the word “law” (nomos) and always means ritual acts, except in Gal. 5:19 and 6:4 where it is used positively. The second is dikaioō, which is translated in Paul correctly as “put right with ...
... , woodworkers, lapidaries, perfumers, and tanners. The Lord identified Bezalel, the master craftsman, in a special way. I have filled him with the Spirit of God (ruakh ʾelohim, as in Gen. 1:2), with skill (or “wisdom”), ability (or “intelligence”) and knowledge in all kinds of crafts (or “workmanship”). He was able to fully employ his created gifts when he was filled with God’s Spirit. Exodus 35:30–36:2 records the beginning of his work in the Spirit and we find a record of his success in ...
... our normal experience but superficially harsh. But on closer inspection, it furnishes a good example of the value of asking the kind of questions suggested in the introduction of this book for getting at the underlying objectives and priorities of OT laws. We ... corpse is of an executed criminal, not a murder victim. Hanging is not the means of execution (which is stoning), but a kind of intensification, perhaps for its deterrent effect. The law does not prescribe that the body of a person put to death under ...
... Yahweh wanted to abandon Israel and start again. Israel’s later abandonment of its side of the covenant commitment that led to Samaria’s and then to Jerusalem’s fall might indeed have led to Yahweh’s having a further inclination of that kind. If Yahweh could not get out of the relationship with Israel, one might alternatively have imagined Yahweh in some way keeping Israel as covenant partner but finding some other agent in the world. Perhaps that might have been abandonment in another guise, in ...