... lament and climaxing in a vow of praise. Linking these sections are images and key terms. 35:1–10 The first cycle is dominated by petitions that heap one image of conflict and hostility upon another. In verses 1–3 the petitions are imperatives calling on Yahweh to engage himself as a warrior. He is asked to match the hostilities of the opponents (Contend, O LORD, with those who contend with me) and take up military weapons (to fight with shield and spear). The final imperative of this section is, Say to ...
... the righteous but are active aggressors against them. These verses promise that for the wicked their day (of judgment) is coming and that they will become their own victims, but the verses do not pretend to offer guarantees that the righteous are spared their hostility altogether. 37:16–20 This section, in fact, admits the wicked (also called here the LORD’s enemies) have wealth and power and can be compared to the beauty of the fields. It also indicates the righteous have little, and there are times of ...
... . For verse 11 we should probably read, Why do you hold back your hand, why is your right hand “kept back in” the folds of your garment? The psalm does not depict God as actively hostile towards his people and temple; rather, he passively allows the invaders to ravage his temple. Active and deliberate hostility is reserved for the foe who revile[s] your name. The point the psalm makes to God is that, however he feels towards his people (v. 1), he should be enraged against these insolent aggressors. 74 ...
... treatment lies an adverse disposition. The terrors of sickness and death he suffers result from Yahweh’s wrath (vv. 15–17; cf. v. 7). Even social relationships are determined by God (vv. 8, 18). In view of this divine hostility the central concern of the psalm’s appeal is God himself. Thus, like most individual laments it describes the affliction in pitiful terms that would move Yahweh, but unlike most it asserts that he is the problem. In sum, the psalm appeals to God by addressing God as the only ...
... of a trial in which one is commanded to renounce Jesus to live. Mark alone has the phrase and for the gospel, which shows that the saying is to be applied to the situation of the early church and its mission of preaching the gospel in spite of hostility and persecution (see note on gospel). In Jesus’ prediction of his sufferings, he uses the term the Son of Man (8:31), a term already encountered in Mark (2:10, 28; see comments and notes on these verses), and which appears several times later as well (in ...
... passage deals with the first of three questions put to Jesus by his critics in 12:13–34. The purpose of the question is to trap him (lit., “to snare”). The trap does not succeed, however, and Jesus impresses his opponents in this discussion tinged with hostility. In order to understand the significance of the question and how it was intended as a snare for Jesus, it is necessary to take notice of the political situation of the time. The land of Palestine was under the rule of the Romans, and the Jews ...
... James the reference is to Abraham’s willingness to offer up his son Isaac as a sacrifice (Gen. 22:1–14), but here Jesus apparently has in mind Abraham’s warm welcome of God’s messengers (Gen. 18:1–8). It is to this that he contrasts the hostile behavior of Abraham’s self-proclaimed “children” (v. 40). 8:44 You belong to your father, the devil: lit., “you are of the father, the devil,” or even “you are of the father of the devil” (!). The end of the verse (he is a liar and the father ...
... is forever on a collision course with the world, whether of Jew or Gentile. The greater the willingness to acknowledge the world’s reality and to recognize concretely what it means for Christians to live there, the greater the possibility of a negative or even hostile view of the world. In chapter 14, the disciples and the world moved, for the most part, on tracks that never met, but in chapters 15–17 they do meet and come into conflict, even though Jesus traces only faintly the precise contours of that ...
... the glow of the early days of the outpouring of the Holy Spirit at Pentecost when “believers were together and had everything in common” (Acts 4:32). On a purely practical level, unity among Christians was in any case highly necessary in the hostile environment in which they were living. They must be sympathetic, sharing one another’s feeling. Believers’ hearts should go out to one another in love, during times of joy as well as sorrow (Rom. 12:15). The truly sympathetic attitude is the antithesis ...
... ground. On the east side of the garden, that is, at the entrance, God placed . . . cherubim and a flaming sword in order to keep anyone from having access to the tree of life. Additional Notes 3:1 The serpent’s reasoning ability and its hostility toward God outdistance its description as a mere creature of the garden. Nevertheless, this narrative does not address the origin of evil. There is no allusion to any cosmic force being responsible for the disobedience of the humans and no hint of cosmic dualism ...
... days, Laban caught up with Jacob in the hill country of Gilead, close to four hundred miles away—a journey of more than seven days for one driving small herds. The night before Laban overtook Jacob, God warned Laban in a dream, restricting any hostile action he might be planning. Burning with anger, Laban was intent on pressing heavy charges against Jacob, but God continued to protect Jacob, the heir of the promise, from Laban’s aggression. 31:25–30 Laban and Jacob, the two master deceivers, met face ...
... of the tribal forces through a ritual. Third, the tribal forces feel encouraged by the victory, including the execution of kings and exposure of their bodies, as instructed by Deuteronomy (Deut. 21:22). At Makkedah Joshua follows herem guidelines carefully in eliminating hostile forces (10:28). He leaves no survivors and executes the king of Jerusalem as was required for the king of Jericho. As at Jericho, the spoils are devoted completely to God and the forces leave no survivors. Everything belongs to the ...
... be reminded of it. 20:26–34 The vast army of the Arameans marches up a second time against Israel, whose forces are by comparison but two small flocks of goats (vv. 26–28). On this occasion the Israelites, better prepared (v. 22), meet the hostile force further north at Aphek (v. 26). The result, however, is the same. To show that he is truly God, the LORD delivers the Aramean army into Israel’s hands a second time (vv. 28–30). Extraordinary casualties are inflicted both by the Israelites themselves ...
... be reminded of it. 20:26–34 The vast army of the Arameans marches up a second time against Israel, whose forces are by comparison but two small flocks of goats (vv. 26–28). On this occasion the Israelites, better prepared (v. 22), meet the hostile force further north at Aphek (v. 26). The result, however, is the same. To show that he is truly God, the LORD delivers the Aramean army into Israel’s hands a second time (vv. 28–30). Extraordinary casualties are inflicted both by the Israelites themselves ...
... as it implicitly does even in those better NT MSS that read “Beelzebul” instead of “Beelzebub.” It may well be, in fact, that Baal-Zebub is itself a deliberate corruption of “Baal-Zebul” (“Baal the exalted”), intended to express the authors’ scorn of or hostility towards this “deity.” We may note here the analogous substitution of Hb. bōšeṯ, “shame,” for Baal in 2 Sam. 2:8 (cf. 1 Chron. 8:33) and 2 Sam. 11:21 (cf. Judg. 6:32); and the substitution of Hb. šiqquṣ, “detested ...
... you move past resentment to forgiveness. Here are three of those benefits: First of all, when you let go of past hurts and learn to forgive, there is a physical benefit to you. Attitudes of bitterness, hostility, and resentment are like poisons and toxins to your body. Chronic anger and hostility can be more toxic to your health, say these doctors, than being a smoker or eating a high fat diet. Secondly, there is a psychological benefit to forgiveness. People with angry, bitter thoughts become angry, bitter ...
267. A Healthy Attitude
Illustration
Lewis M.Andrews, Ph.D.
During their five-year study of different methods for reducing hostility in surviving cardiac patients, Dr. Carl Thoresen and his colleagues at Stanford University were astonished to discover that one of the most powerful techniques a ... believed they could go on acting punitively toward others without paying a physical and emotional price. On the other hand, those who recognized a relationship between hostility and physical-emotional collapse seemed to automatically increase their chances of recovery.
... the empowering presence of the Holy Spirit. The good news that Jesus left his disciples with, that Elijah left Elisha with, that I leave with you today, is that God has your back! Jesus has got you covered! Even if life isn’t filled with deadly bullets or hostile people, life is hard enough, isn’t it? You’re out of work, and the roof is ready to fall in. You just got the promotion you wanted, and then you found out you have cancer. You thought you were getting ahead and then you lost everything in ...
Matthew 27:1-26 · Luke 22:66--23:25 · John 18:28-40; 19:1-16 · Mark 15:1-15
Sermon
Lori Wagner
... realized later, when they discovered what had happened after they had fled, when they discovered that Jesus was truly sentenced to death, what their defection would mean. Only later, they would need to get over that fear, that reticence, that reluctance to go into a hostile culture, even if as “wise as a serpent, innocent as a dove,” if they wanted to be true disciples of Jesus. But they wouldn’t realize the importance of that mission until the day of resurrection. It’s easy to be afraid in a ...
... tantrums. I think of the organist who would childishly vent her spleen by playing hymns much too slowly or much too fast. As congregation, pastors and organists, we should expect to rub each other the wrong way once in a while. We need to expect some hostility once in a while and prepare ourselves to deal with it as a natural part of a dynamic process and relationship. It is precisely because we sometimes try too hard always to be "nice" and agreeable that we are confronted with the irony of that old ...
The most destructive element in the human mind is fear. Fear creates aggressiveness; aggressiveness engenders hostility; hostility engenders fear-a disastrous circle.
... the songs of angels to the screaming of innocent victims and their mothers. So, were we really surprised to stand on Friday on a lonely, windswept hill where the New David, the New Moses, the king, liberator, savior was dragged into the calloused hostility of a hostile people. They killed him, just as the Egyptians killed Josiah, just as the people wanted to kill Moses, just as Herod killed those innocent babies. We had become adept at killing the prophets before him. By mid-afternoon it was over and we ...
... about God and his work are evident in 11:2–20. First, God knows the future precisely and, in his wisdom, reveals measured portions of this knowledge to his people. Second, God keeps his covenant by bringing a just punishment, requiring an extended and hostile foreign domination of his people. Third, it is futile for God’s people to seek safety in the violent plans of powerful kings that die with them, rather than in God’s work and kingdom. Because Daniel’s otherwise detailed vision does not include ...