Sermon and Worship Resources

Showing 2801 to 2825 of 5000 results

Numbers 21:1-3

Understanding Series

W.H. Bellinger, Jr.

... of Canaan. Chapters 11–20 have been dominated by rebellion, death, and defeat. In chapter 21 are the first signs of military success. Although another rebellion story follows the first victory (vv. 1–3), the chapter ends with further victories and therefore marks a kind of transition into the hopeful concluding section of the book. 21:1–3 The chapter begins with a note of defeat for Israel. The Canaanite king of Arad attacks and captures some Israelites. In response, Israel enters into dialogue with ...

2802. Job's Second Reply to Eliphaz

Job 16:1-17:16

Understanding Series

Gerald H. Wilson

... . Instead, it emphasizes the unjust nature of the attack against one who cannot, and does not, seek to defend himself. 16:16–17 Job’s mourning is deep, sincere, and extended, as the physical effects indicate. His face is red with weeping and his eyes marked with deep shadows. Despite his apparent submission to God’s attack (what else could he be expected to do?), Job continues to maintain his innocence. On two levels Job claims to be blameless: on the one hand he has committed no violence (Heb. khamas ...

2803. Job's Third Reply to Eliphaz

Job 23:1--24:25

Understanding Series

Gerald H. Wilson

... God the model for his own steps assures Job that his life path is without offense to God. I have not departed. Job now speaks more directly of the manner in which he has kept to the path set by God. Here he describes following the divinely marked path as keeping God’s commands. While God’s “commands” (Heb. mitswah) might refer to the divine expectations laid out in the Torah, they are most likely the wise instruction of the divine sage to whom Eliphaz referred Job in 22:22. I have treasured. In a ...

2804. Jesus Begins to Preach

Matthew 4:12-17

Understanding Series

Robert H. Mounce

... Beare, p. 115). They have seen a great light; a light that will dawn as the morning sun, dispelling all darkness. That great light is the message of the kingdom, which Matthew is about to describe in detail (chaps. 5–7). 4:17 Verse 17 marks a transition. From that time on is a semi-technical phrase indicating a new beginning. The new beginning is the public ministry. The Greek word translated preach (kēryssō) means “to proclaim” as a herald (kēryx). Matthew’s summary of Jesus’ message parallels ...

2805. The Calling of the First Disciples

Matthew 4:18-22

Understanding Series

Robert H. Mounce

... , 16:18) and Andrew were originally from the town of Bethsaida on the north side of the lake where the Jordan River enters (John 1:44). At this time, however, it appears that they were living in Capernaum (cf. Mark 1:29). Peter became a leader among the disciples and, along with James and John, formed an inner circle (cf. Mark 5:37; Matt. 17:1; 26:37). Jesus calls them from catching fish to a new kind of “fishing—Come, follow me, and I will make you fishers of men (v. 19). The call is not unlike that of ...

2806. Prayer

Matthew 6:5-15

Understanding Series

Robert H. Mounce

... of David’s prayer in 1 Chronicles 29:10–13. 6:14–15 To round off the teaching on prayer, Matthew adds a saying of Jesus to the effect that God’s forgiveness as it relates to us depends upon our willingness to extend forgiveness to others (cf. Mark 11:25). It expands the concept expressed in the fifth petition of the Lord’s Prayer. It should not be taken as a quid pro quo arrangement in which God keeps tabs on our relations with others and withholds his forgiveness until we have merited it, but as ...

2807. The Faith of the Centurion

Matthew 8:5-13

Understanding Series

Robert H. Mounce

... the remarkable faith of a Gentile. It foreshadows the ultimate inclusion of non-Jews in the kingdom of heaven and warns the nonreceptive Jews that they may find themselves excluded. The account is found in a longer version in Luke (7:1–10) but not in Mark (a related story occurs in John 4:46–53). The major difference between the two is that in Matthew the centurion himself comes to Jesus, whereas in Luke he first sends a delegation of Jews from the local synagogue and subsequently a group of friends. It ...

2808. The Healing of Two Demon-possessed Men

Matthew 8:28-34

Understanding Series

Robert H. Mounce

... these two chapters in such a way as to parallel the ten plagues of Moses in Egypt. The conjecture is unlikely. It is true, however, that Matthew has brought together material that is scattered throughout the other Synoptics. Six of the miracles are also found in Mark, but located in chapters 1–10. By recording the miracles in a form more concise than Luke’s, Matthew makes the statements of Jesus stand out more distinctly. 8:28–29 The story of Jesus casting out demons and sending them into a herd of ...

2809. The Penitential Psalm

Psalm 51:1-19

Understanding Series

Craig C. Broyles

... the result of scrutinizing introspection—it is the result of divine revelation: you teach me wisdom in the inmost place (cf. Jer. 17:9–10). Recognizing now that you desire truth in the inner parts, the speaker must realize how much he has missed the mark (which is the basic meaning of “sin,” as noted previously). 51:7–12 The opening verses of this petitionary section echo the petitions opening the psalm, though in reverse order (I will be clean, wash me, blot out; the NIV’s cleanse me translates ...

2810. From the Miry Depths

Psalm 69:1-36

Understanding Series

Craig C. Broyles

... and wishes that seek to overcome it. Each stage contains two further subunits (vv. 1–5, 6–12 and 13–21, 22–29), as described below. The whole psalm is marked off by God’s “salvation.” It opens with, “Save me, O God” (v. 1) and closes with, “God will save Zion” (v. 35). The second prayer section is also marked off by appeals to “your salvation” (vv. 13, 29). The psalm’s third section consists of praise and also falls into two smaller units, the first celebrating God’s hearing ...

2811. God Judges the Gods

Psalm 82:1-8

Understanding Series

Craig C. Broyles

... this is evident in the NIV’s rendering of this psalm. In verse 1 the literal phrase “the assembly of El/God” is translated as “the great assembly,” and “gods” is placed in quotation marks (likewise v. 6), though not indicated in the Hebrew text (Classical Hebrew does not have such punctuation marks). In verse 7 the words “mere” and “other” are not present in the Hebrew text. The most obvious reading of this psalm, especially from the Hebrew, is to understand the ʾelohîm and “sons ...

2812. The Maker of Heaven and Earth Praised and Invoked to Bless Israel

Psalm 115:1-18

Understanding Series

Craig C. Broyles

... psalms, one a lament (cf. v. 2 and 79:10) and the other a hymn (cf. v. 3 with 135:6; vv. 4–6, 8 with 135:15–18; vv. 9–11 with 135:19–20, also note 118:2–4). Whatever its form-critical genre, it does bear the marks of a liturgy. The variations in addressee and in the references to Yahweh (direct address “your”in v. 1, and third-person reference “the LORD,” “he,” etc., elsewhere) and to the congregation (e.g., “us/we” in vv. 1, 12, 18, and “you” in vv. 14–15) imply Psalm 115 ...

2813. Jesus Again Predicts His Death

Matthew 20:17-19

Understanding Series

Robert H. Mounce

... did not grasp what was said”). It was even more difficult for them to understand that following his crucifixion he would be raised to life (v. 19). There is no real difference between Matthew’s on the third day and Mark’s “after three days” (ASV; Mark 10:34). Fenton notes that this entire section follows naturally after Jesus’ statement in verse 16 that the last will be first. He is “last” in the humiliating events leading to his death but “first” in the resurrection and exaltation (p ...

2814. The Greatest Commandment

Matthew 22:34-40

Understanding Series

Robert H. Mounce

... is the opening of the Shema, the fundamental creed of Judaism. The most important commandment is to love God with all one’s heart, soul, and mind. Matthew’s account substitutes mind for “strength” (Deut. 6:5); the parallels in Mark and Luke have both “mind” and “strength” (Mark 12:30; Luke 10:27). Elsewhere in the Old Testament we find simply “heart” and “soul” (Deut. 10:12; Josh. 22:5). The point is that God requires a love that involves the entire person. Barclay says it must be ...

2815. Jesus Anointed at Bethany

Matthew 26:6-13

Understanding Series

Robert H. Mounce

... the poor. Jesus, who was aware of what they had said (probably among themselves), declared that what the woman had done was a beautiful thing (v. 10). What the disciples saw as waste Jesus interpreted as a preparatory anointing for burial. The broken vase (cf. Mark 14:3) portrayed his body, soon to be broken, and the poured-out ointment anticipated the burial that would follow. The disciples failed to see this deeper meaning in the generous act of the woman and reacted accordingly. The pouring of the oil on ...

2816. Gethsemane

Matthew 26:36-46

Understanding Series

Robert H. Mounce

... central conflict of human existence Jesus exhibited the victory of the spirit over the flesh while the disciples displayed the victory of the flesh over the spirit (Fenton, p. 421). Jesus returned a second time to his place of prayer. Mark reports that he “prayed the same thing” (Mark 14:39), but Matthew’s wording suggests a growing acceptance of the cross as God’s determined will (cf. v. 42 with v. 39). May your will be done carries out the essential commitment that Jesus taught his disciples in ...

2817. Jesus Before Pilate

Matthew 27:11-26

Understanding Series

Robert H. Mounce

... of the Jewish populace was frustrating his desire to resolve the issue fairly. One possible escape from the dilemma presented itself in the custom of releasing a prisoner chosen by the crowd. Being held in custody was a notorious prisoner (episēmos [bearing a mark, sēma] here in the bad sense of notorious rather than the good sense of “notable”), by the name Barabbas. The GNB follows the less well attested (but probably to be preferred) reading in verses 15 and 16 that includes the name “Jesus” to ...

2818. The Soldiers Mock Jesus

Matthew 27:27-31

Understanding Series

Robert H. Mounce

... ”) assume he was taken naked from the scourging. The chlamys was a short mantle that fastened at the left shoulder. The scarlet robe would be the red (signifying war) cape worn by the Roman soldiers of that day. It is not important that Mark calls it a “purple robe” (Mark 15:17), the colors are not very different. The crown (Gk. stephanos) that they placed on his head was a wreath of thorns. It has been suggested that the long thorns may have been turned outward in a mocking imitation of the radiate ...

2819. Daniel’s Dream of Four Beasts

Daniel 7:1-14

Understanding Series

William Nelson

... and wise with gray hair, just as here God’s hair is white like wool (7:9). The expression “Eternal God” (Gen. 21:33) is also roughly parallel. Like his hair, God’s clothing is also as white as snow (7:9). Similarly the clothes of Jesus at his transfiguration (Mark 9:3) and of the angel at Jesus’s tomb (Matt. 28:3) were bright white. Fire is a common element of theophanies (Exod. 3:2; 19:18; Deut. 5:4; Ps. 97:3). Both fire (Ezek. 1:4, 13) and wheels (Ezek. 1:15–21) accompany Ezekiel’s vision ...

2820. The Kings of the South and the North

Daniel 11:2-35

Understanding Series

William Nelson

... a great victory over Scopus at Paneas, one of the sources of the Jordan River (later called Caesarea Philippi in Roman times: Matt. 16:13; Mark 8:27). Scopus moved the remnant of his army to Sidon, where he was besieged and forced to surrender in 198 B.C. The Egyptian ... Macc. 6:2) and set up the abomination that causes desolation (11:31; see also Dan. 8:13; 9:27; 12:11; Matt. 24:15; Mark 13:14). This seems to have been a pagan altar installed on top of Yahweh’s altar of burnt offering (1 Macc. 1:54, 59). ...

2821. A Lamp On a Stand

Mark 4:21-25

Understanding Series

Larry W. Hurtado

... presentation of his ministry by the early church. 4:21 Do you bring in a lamp: The Greek reads literally “Does the lamp ever come,” and because it seems strange to speak of a lamp “coming,” the verb is translated here bring. But it is possible that Mark’s wording alludes to Jesus as “the lamp” who “comes,” now somewhat covered, but one day to be manifested openly. The lamp used as a figure here was a small clay lamp that burned olive oil. It was only a few inches high and so was usually ...

2822. The Parable of the Growing Seed

Mark 4:26-29

Understanding Series

Larry W. Hurtado

... that the kingdom of God begins with the apparently insignificant action of “sowing” the message, but will finish as a great harvest. God, who gives the grain harvest, will also give a great result to the present ministry of Jesus and his disciples. Mark’s Christian readers, who did not yet see the great harvest themselves, were to apply Jesus’ assurance in their own lives and mission of proclaiming God’s message. The reference to the stages of growth (the stalk … the head … the full kernel in ...

2823. Causing to Sin

Mark 9:42-50

Understanding Series

Larry W. Hurtado

... of God is worth any sacrifice. The parts of the body mentioned here are really symbols for various types of activity, for example, the hand that grasps for things it should not, the foot that goes where it ought not, or the eye that desires what it ought not. Mark 9:48 is an allusion to Isaiah 66:24, which speaks of everlasting judgment upon those who rebel against God. It is introduced as a comment on the word hell (v. 47), indicating that what is meant is the final judgment of God to be given at the end ...

2824. Who Will Be the Greatest?

Luke 9:46-50

Understanding Series

Craig A. Evans

9:46–48 Because Luke has omitted geographical references (to Galilee in v. 43; cf. Mark 9:30; to Capernaum in v. 46; cf. Mark 9:33), the question about greatness and the question about rival disciples (vv. 49–50) are more closely linked to the transfiguration and the larger questions of who is Jesus and what does it mean to be his disciple? It may be that their concern with greatness prevented the disciples ...

2825. Hallelujah!

Revelation 19:1-10

Understanding Series

Robert W. Wall

... These doxologies describe the logical response of worship to the angel’s earlier demand for the heavenly community to “Rejoice … O heaven/Rejoice, saints and apostles and prophets!” (18:20). They also form part of the heavenly liturgy of joy that is marked by the repeated acclamations of Hallelujah! (19:1, 3, 4, 6)—found only here in the NT but often in the OT Psalter where it means “Praise the Lord!” In the Psalter this invocation typically summoned the worshiping community to acknowledge God ...

Showing results