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 2701 to 2725 of 3128 results

2701. Living Sacrifices

Romans 12:1-8

Understanding Series

James R. Edwards

... existence according to the image of Christ that Paul appeals to here. It is one thing to give things to God (money, time, talents, services, sacrifices, etc.) but quite another to give oneself. God sent his Son not to enlighten our minds, raise our emotional level, cultivate our talents, or improve our morals, but to redeem the whole person, and beyond that the world itself. As creator of the universe, sustainer of all things, and eternal judge, God is Lord of all things. If God loves the whole person ...

2702. Love

Romans 12:9-21

Understanding Series

James R. Edwards

... of things which have little, if anything, to do with agapē. If love is not twisted by its ubiquitous associations with lust and sex, then it is reduced to a sentiment. Sentimentality is a particular danger because it grounds behavior in feelings of emotional idealism and divorces itself from a world of imperfect choices. Agapē, on the other hand, commits itself to the good of the other regardless of cost to self. It is discriminating, for it distinguishes truth from falsity. “Love does not delight in ...

2703. Lawsuits Among Believers

1 Corinthians 6:1-11

Understanding Series

Marion L. Soards

... intentional rhetoric of sarcasm becomes explicit in this verse as he explains that he intended to shame the Corinthians. Late twentieth-century culture is generally suspicious and even disdainful of shame, but without trying to rehabilitate that ploy or encourage that emotion, one should remember that honor and shame were two of the most powerful cultural currents in antiquity. From such a point of view, if persons acted in ways that were not honorable—and the Corinthians were not acting honorably in Paul ...

2704. Spiritual Gifts

1 Corinthians 12:1-11

Understanding Series

Marion L. Soards

... more specific terms. From the way that he describes and responds to the situation, the reader can infer that the problem in Corinth was the result of the practice of ecstasy. The Corinthians were getting caught up in the thrill of the emotional experience, rather than seeking to glorify God. Ecstasy should be contrasted with enthusiasm to grasp Paul’s point. The issue is more than a matter of linguistic nuance; rather, the matter pertains to the genuine difference between two distinct forms of religious ...

2705. The Throne in Heaven

Revelation 4:1-11

Understanding Series

Robert W. Wall

... impression of divine majesty which evokes the reader’s praise of God and realization of God’s sovereignty over all things and events. This is not to indulge the romantic notion that language can express “truth” only in subjective and emotive discernment; yet, it resists the positivist notion that language can carry meaning only if it describes “brute” facts. The language of John’s Apocalypse is a part of both. In Revelation, metaphor is always evocative, but it also carries within it ...

2706. The Fall of Babylon

Revelation 18:1-24

Understanding Series

Robert W. Wall

... society of human history. Additional Notes 18:1–3 A. Y. Collins, in fact, complains that many believers appeal to Babylon’s destruction as an outlet for envy, hatred, resentment, vengefulness, and aggression of the weak against the strong—emotions which themselves are anti-Christian! In her mind, however, the intended response is a social radicalism which withdraws from the social order rather than mourning for it or celebrating its overthrow (Crisis & Catharsis, pp. 121–38). Further, she argues ...

2707. The Lord Rejects Saul as King

1 Samuel 15:1-35

Understanding Series

Mary J. Evans

... city, so the reference to the city is unusual. It probably indicates the area that was the center of Amalekite activity. 15:10 The reality and the cost of God’s involvement with his people is often brought out by speaking in human terms of God’s emotions, such as his grief. This technique, known as anthropopathism, is similar to anthropomorphism, which speaks of God having a human form (e.g., with hands or a face). 15:12 Absalom’s monument was set up as a memorial because he had no sons. There is no ...

2708. David Spares Saul's Life

1 Samuel 24:1-22

Understanding Series

Mary J. Evans

... oracle being given, and it is probable that such an oracle was presupposed by David’s rugged band, who by now must have known of his anointing as future king. David would have known the oracle was not valid, but in this emotionally charged situation he is easily persuaded and probably relishes the challenge. David creeps up unnoticed and slices off a corner of Saul’s robe. Saul moves off otherwise unharmed, but David immediately regrets what he has done. Royal garments have symbolic significance ...

2709. David Destroys the Amalekites

1 Samuel 30:1-31

Understanding Series

Mary J. Evans

... with great tension on the outward journey when they did not know if their duplicity would be discovered. With the relief of tension on the return trip was also probably a frustration that they had not been able to take any action, and the mixed emotions would have added to their exhaustion. To find that their sanctuary had been destroyed and their families, whom they had moved to Gath to keep them safe from Saul, had been captured, was more than they could cope with. The fact that David had been affected ...

2710. David's Lament for Saul and Jonathan

2 Samuel 1:17-27

Understanding Series

Mary J. Evans

... in 1:17–27. For example, the meaning of the term translated bow in v. 18 is unclear, and the phrasing in v. 21 could be rendered in different ways. However, these problems do not affect the main sense of the poem or the force or depth of the emotions it conveys. 1:18 The Book of Jashar was used to record the phenomenon described in Josh. 10:12–13 when the sun stood still in the sky, giving the Israelite army extra time to defeat the Amorites. The writers of Samuel and Kings made use of many different ...

2711. David's Victories

2 Samuel 8:1-14

Understanding Series

Mary J. Evans

... ’s kindness, which parallels David’s assurance to Saul in 1 Samuel 24:14, may again stress that he is not a threat. It may also show a low self-image related to his physical problems. At this point Mephibosheth was disabled politically and emotionally as well as physically. In either case, Mephibosheth seems genuinely grateful that David has taken this action and, in spite of Ziba’s later accusations (16:1–4), genuine in his protestations of loyalty to David. Both will have been thinking of Jonathan ...

2712. David Returns to Jerusalem

2 Samuel 19:9-43

Understanding Series

Mary J. Evans

... that Ziba and Mephibosheth are to share Saul’s property. This decision may have been a wise and considered move by David, recognizing that Ziba had brought him real help and wanting to reward them both. It could also be a petulant emotional reaction, showing an unwillingness to admit he has made a mistake and wanting to deal with the matter as quickly as possible. The writers present Mephibosheth as a positive character, although his statement in verse 30 is formal politeness. The ambiguity in ...

2713. Job's Reply to Eliphaz

Job 6:1–7:21

Understanding Series

Gerald H. Wilson

... exchange of money, just what kind of “ransom” the friends may fear to give up is left vague. Comforting those struggling with deep pain and loss can be an exhausting process for the comforter. It may be that the friends fear the depletion of their emotional and psychological resources. The preceding verses, however, give us a clue that there may be another cost the friends are seeking to avoid. When Job claims in verse 21 that his friends see something dreadful and are afraid, is he speaking only of his ...

2714. Zophar

Job 11:1-20

Understanding Series

Gerald H. Wilson

... his sin, and to accept the ready forgiveness of God. The first step is to devote his heart to God, which involves both preparation and firm commitment. Again, since the “heart” is the center of moral reflection and decision, this is not emotional commitment. Such commitment would require Job to submit his searching wisdom questions to the “mysteries of God” that are beyond human pondering. Once he reverses his attitude according to Zophar’s advice, Job will be ready to stretch out his hands to ...

2715. Eliphaz's Second Speech to Job

Job 15:1-35

Understanding Series

Gerald H. Wilson

... from his suffering, this threat has little motivating force for him. 15:12–13 Job has been carried . . . away by his heart to react to God in a rash and angry manner. We must remember that the “heart” is not simply the seat of emotions here, but the center of moral reflection and decision-making (see the discussion on 11:13–14 in §38). The implication is that Job’s deep reflection on his experience and circumstances has led him to inappropriate conclusions and ultimately into rage against God ...

2716. Zophar's Second Speech to Job

Job 20:1-29

Understanding Series

Gerald H. Wilson

... circumstance, Zophar describes how, in the midst of his plenty, the wicked is overtaken by distress. The second half of the verse further defines this “distress” as the full force of misery. This kind of misery is not just an unpleasant emotional state, but comes as the result of exhausting human labor or toil. The noun ʿamel is related to the verb ʿml, by which Ecclesiastes characterizes the profitless toil of humans which cannot provide ultimate security or satisfaction. Far from providing security ...

2717. Elihu

Job 32:1--37:24

Understanding Series

Gerald H. Wilson

... grime. This is consistent with the view of Job as one who does not claim sinless perfection, but who faithfully employs the available mechanisms to restore right relationship with God. The last phrase, “free from guilt” (ʿawon), refers not to freedom from some internal emotional feeling of guilt, but means, rather, that a judge pronouncing mishpat in his case would have to declare Job, “Not guilty!” 33:10 Yet God has found fault with me. The Hebrew does not name God, but God seems to be the logical ...

2718. Entering the Lord’s House

Psalm 5:1-12

Understanding Series

Craig C. Broyles

... hearing. Yahweh is characterized, even praised, through a description of the kind of company he does not tolerate. Emphasis is given to face-to-face encounter (with you and in your presence, lit. “before your eyes”) and to Yahweh’s emotional reaction to such company (whom he hates and abhors). It is clear that (contrary to the expectations of many ancient Near Easterners and even some modern Christians) entering before this Yahweh is a deeply personal experience. The characteristics most abhorrent to ...

2719. Mercy for the Languishing

Psalm 6:1-10

Understanding Series

Craig C. Broyles

... of this psalm see Craigie, Psalms 1–50, p. 96.) The church has traditonally regarded this psalm as one of the seven penitential Psalms (Pss. 6, 32, 38, 51, 102, 130, 143). Although this psalm, as argued above, does not explicitly express penitence, it reflects emotions that make it applicable to the act of penitence. Additional Note 6:8–10 Even if there were an intervening oracle between vv. 7 and 8, these closing verses are no mere addition. They are integral to the unity of the psalm as evidenced by ...

2720. The Lord on His Heavenly Throne

Psalm 11:1-7

Understanding Series

Craig C. Broyles

... his personal preferences: for the LORD is righteous, he loves justice (lit. “righteous acts,” v. 7), and the wicked . . . his soul hates (v. 5). Yahweh is fundamentally a God of order and fairness (cf. Jer. 9:23–24). What evokes the extremes of divine emotion, whether love or hate, is not how “the sons of men” treat God but how they treat other people, whether with violence or justice. The NIV’s upright men will see his face is the likely reading (see Additional Note) and, if correct, shows that ...

2721. Living Praise Versus Deathly Silence

Psalm 30:1-12

Understanding Series

Craig C. Broyles

... from an earlier prayer psalm. Obviously there would be no thanksgiving in this formal sense without prior distress and lament. Also implicit in this confession is the personhood of God: God is not a detached, dispassionate deity, but one who is personally and emotionally involved in his people’s lives. 30:6–12 The speaker’s feeling of security (v. 6) need not be construed as self-assured arrogance, for the psalm attributes his security to Yahweh’s favor (v. 7a). But while Yahweh’s favor provides ...

2722. Blessed Are Those Whose Transgressions Are Forgiven

Psalm 32:1-11

Understanding Series

Craig C. Broyles

... as to his “silence” about his sin and to his “covering it up.” This cover-up is described as having its psychological and perhaps even physiological effects (cf. 31:9–10; 38:2–8; 102:3–5). In the highly figurative language of the Psalms, emotional distress can be depicted by bodily images. The act of testifying is characteristic of thanksgiving psalms, and verse 6 does so in the form of an invitation: therefore let everyone who is godly pray to you. The qualifier, while you may be found, warns ...

2723. Treasures In Heaven

Matthew 6:19-24

Understanding Series

Robert H. Mounce

... fallen spirit who even in heaven admired the golden streets more than the divine and holy. Slavery requires complete devotion to one owner. It is impossible to be a servant of God and still serve Mammon. A choice must be made. The love-hate contrast does not refer to an emotional relationship but should be taken in the sense of faithful service as opposed to disregard.

2724. Cultivating Faithfulness Until the Flourishing Wicked Wither

Psalm 37:1-40

Understanding Series

Craig C. Broyles

... and wrath are the natural reactions to unfair treatment, but they are to be curbed because they lead to means that are no different from the “schemes” of the wicked. The psalm, however, does not wish to encourage social indifference. The reason that it seeks to curb emotions that motivate social revolution is that evil men will be cut off, and in a little while, the wicked will be no more (vv. 9, 10) The end is assured. The only question is the means one will pursue. It is those who hope in the LORD ...

2725. Turn Your Gaze from Me before I Am No More

Psalm 39:1-13

Understanding Series

Craig C. Broyles

... social circles. Psalm 39 uses terms of sickness (“anguish”or “pain”in v. 2, “scourge” or “plague” in v. 10), which is consistent with the reflections on the frailty of life (vv. 5, 11, 13). On the other hand, they may also be metaphoric for deep emotional distress. Both of these terms are used in connection with the speaker’s bridle of silence before the wicked. 39:1–3 The psalm opens with a confessed (I said) vow of silence, as long as the wicked are in my presence. The reason is to ...

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