... their demise (v. 27b). Teaching the Text 1. Because the Lord is just, he protects and saves his loyal servants. David celebrates the Lord’s protection and deliverance. Behind the faces of his many human enemies, he sees the power of Death, which the apostle Paul calls “the last enemy” (1 Cor. 15:26). But David affirms that the Lord is sovereign even over this powerful enemy and capable of delivering his people from its overwhelming, deadly waves and snares. For David, the Lord’s salvation is an ...
... and, further, it is from this tragedy that “salvation for Israel” comes out of Zion (14:7). This is the story of Israel, and the story of humanity in general, as Paul declares in Romans 3:9: “Jews and Gentiles alike are all under the power of sin.” The apostle quotes part of Psalm 14:1–3 (13:1–3 LXX), plus a catena of other Old Testament texts,7and understands well the principle that sin calls forth God’s grace (Rom. 3:5–20), and that is precisely the reaction we see in Psalm 14 (and Gen. 3 ...
... 5–20 is a special account of this period of conflict. It is possible that an early editor of Book 1, as the collection was beginning to form, installed Psalm 18 as a conclusion to an early “Davidic” collection, consisting of Psalms 3–17. The apostle Paul quotes 18:49, along with other Old Testament texts,4as a prophecy of the inclusion of the gentiles (“nations”) into the gospel (Rom. 15:9–12). Outline/Structure Part 1 is framed by the verb “take refuge” (18:2 and 30), registering its ...
... the reality check.2 The Greek text (LXX) that Paul used even renders the final word of the Hebrew psalm (“your unfailing love”) as “for the sake of your name,” evidently picking up on the phrase in 44:22 to reinforce the concept. Although the apostle does not include that final verse, one wonders if his mind recalled the final word of the Hebrew psalm alongside the Greek, which moved him to comment: “No, in all these things we are more than conquerors through him who loved us” (Rom. 8:37 ...
... 2:22–33 and applies it to Christ’s resurrection (also Paul, in Acts 13:35–37), he speaks authoritatively. While some may consider Peter’s and Paul’s use of this text more in the category of the Jewish hermeneutical method of remez (“hint”), these apostles seem to understand the text as revelation, just as Matthew does Hosea 11:1 (Matt. 2:15). The conclusion to the matter is that the New Testament acts like a magnet that attracts these Old Testament texts to its doctrines of immortality and the ...
... ’ disposal. After a long series of Korah psalms (Pss. 42–49), followed by the insertion of a single Asaph psalm (Ps. 50), the editor introduces a rather lengthy cadre of Davidic psalms (Pss. 51–65; 68–70; see the sidebar). In Romans 3:4 the apostle Paul quotes the second half of Psalm 51:4 from the Greek translation (LXX) to show that God is just, even when some of the covenant people have been unfaithful. Even though David was unfaithful, God did not withdraw his faithfulness from him, anymore than ...
... text, the Creator is waiting backstage to step forth at the proper time, and vice versa. For New Testament believers, it is always appropriate to ask what the connections of this text are to the faith of the New Testament. That was a question the apostles always had in mind, and it is appropriate for us as well. The expansive plan God had before he created the world included redemption, or we might say God’s eternal plan of redemption included creation. There is a Jewish saying that one should carry ...
... Zion, and the tribes in their appointed places. While the picture out of the suppliants’ social world may be the triumphal procession, the psalm is a review of Israel’s salvation history, which the Christian church has, on the witness of Jesus and the apostles, adopted as its own. The readers have the sense of being carried along on this journey of grace, or, in another sense, of being grandstand observers of the redemptive events, and of taking a front-row-seat position in Zion’s sanctuary. And the ...
... his image, and part of the re-creative process is to bring us into his suffering. Paul declares to the Philippian church that God has granted them “on behalf of Christ not only to believe in him, but also to suffer for him” (Phil. 1:29). The apostle picks up this idea of compelling interest in the kingdom of God again in Philippians 3: “Whatever were gains to me I now consider loss for the sake of Christ. . . . I want to know Christ—yes, to know the power of his resurrection and participation in his ...
... High School, collapsed in front of Vogel. Rather than run by her, Vogel stopped and helped McMath finish the race, making sure to keep McMath ahead of her at the finish line, even though that put Vogel in last place. For Vogel, it was about finishing the race.5The apostle Paul writes, at the end of his life, “I have fought the good fight, I have finished the race, I have kept the faith” (2 Tim. 4:7). This is the goal for all Christians. In Psalm 71, David makes a vow to the Lord, “As for me, I ...
... being held in a strange place of darkness under the control and evil intent of a hostile person—in part, because of your own failures. Just the thought of such an experience produces anxiety and fear. How could a believer face such an experience and survive? The apostle Paul urges the Ephesians with these words: Finally, be strong in the Lord and in his mighty power. Put on the full armor of God, so that you can take your stand against the devil’s schemes. For our struggle is not against flesh and blood ...
... this commentary, four fellow believers who were dear to me have died: three remarkable women who ministered faithfully in our adult fellowship at church, and a former student, pastor, and chaplain. Physical death challenges us to practice our belief in eternal life. The apostle Paul encourages his readers with these words: “Brothers and sisters, we do not want you to be uninformed about those who sleep in death, so that you do not grieve like the rest of mankind, who have no hope. For we believe that ...
... a sermon on it, that he ended up writing Luke a letter which became his sermon. “Dear Luke,” he said: You’re a terrific writer, and through the years I’ve become more appreciative of your Gospel (along with your second volume, The Acts of the Apostles). There’s a wonderfully human touch to your writing, even in the midst of the mysterious. Your story of the birth of Jesus is a masterpiece; and our churches have listened to children read it for many Christmases. Your inclusion of the parable of the ...
... , be thankful, and take hold of the promise that God is indeed working to bring into being a new era organized around the reality of the love of God -- an era in which it will make sense to live according to the teachings of the Sermon on the Mount. The Apostle Paul also taught us to live in the light of God's new possibility. He wrote: "...you know what time it is, how it is now the moment for you to wake from sleep. For salvation is nearer to us now than when we first became believers; the night is ...
... make a list of things they hope for in life, much like a child making a list of things she wants for Christmas. Then these people assume that, by prayer, they can mobilize God to make this list happen. It is much better to approach life as the apostle Paul did, confident that "all things work together for good for those who love God, who are called according to his purpose" (Romans 8:28). We should all approach life in expectancy and openness, eager to see what God will do in our lives. John warned the ...
... rather than engaging in social engineering (cf. Num. 27:1–11, regarding female inheritance). Numbers 30 does not deal with the problem that a man’s vow of physical self-denial could involve sexual abstinence that would deprive his wife. Perhaps males were unlikely to make such vows. But the apostle Paul taught that Christian marriage partners should abstain from sexual relations only temporarily and by mutual agreement (1 Cor. 7:3–5).
... ; Prov. 12:10), but in an a fortiori argument—that is, deducing the greater from the lesser—it has application to the farmers who thereby themselves are made more gentle and kind as they show the same kindness and generosity to their animals. That is why the apostle Paul, in 1 Corinthians 9:9 and 1 Timothy 5:18, can make the same application to showing kindness to those who teach the word of God. His point is the same: pay your pastors or you will become rough and without kindness and gentleness in your ...
... established with great triumph. The ultimate purpose of the judgment is that Yahweh alone may reign over this earth. The picture of Yahweh, the Lord of Hosts, reigning from Mount Zion and sharing his glory with all of his elders is a beautiful picture that anticipates the visions of the apostle John, as he describes the glory of the Lamb on his throne, surrounded by the elders (Rev. 4:10; 5:8–14).
... a healing process. Regardless of their suffering in life, Yahweh guarantees that his victory and his restoration will be shared by his own. The light will dawn for his people in such a way that all the promises of the Law, the Prophets, our Lord, and the apostles will be fulfilled in them. That moment will mark the full establishment of his kingdom, which may come in gradually; and it may not always be apparent, but it will most certainly come. This will mark a time of great rejoicing. The joy and sense of ...
... ’s people in contrast to Israel’s current leadership (9:36). The Mission Discourse centers on the identification of the twelve disciples, their commission for ministry by Jesus, and his instructions for their mission. Matthew identifies the twelve disciples (called “apostles” only at 10:2) by name in 10:2–4. The choice of twelve followers is symbolic for Israel’s twelve tribes and signals that Jesus is reconstituting or redefining Israel around himself and his enactment of God’s kingdom. From ...
... that those who heed Jesus’s summons to mission must be prepared for the ultimate witness of martyrdom. Jesus “calls” and “sends” the disciples into mission in verse 7 with the same authority by which he himself ministers, and with which he commissioned them as apostles in 3:13–14. The sending into mission of disciples whose trust and understanding of Jesus is flawed (1:36–39; 3:21; 4:38; 5:31) is a reminder that service to Christ is rendered not by merit or perfection but by dependence on ...
In the second-to-last miracle story in Mark (9:14–29), a desperate father struggles for the life of his son and the existence of his faith. While Jesus and the three principal apostles, Peter, James, and John, were on the Mount of Transfiguration, a man brought his son who was “possessed by a spirit that has robbed him of speech” (9:17) to the remaining disciples for healing. The boy’s condition is identified by the parallel story in Matthew 17:15 as ...
... Mark, most probably the earliest of the four Gospels, does not contain in its present form a resurrection appearance of Jesus, it should be remembered that the earliest written testimony to the resurrection occurs in 1 Corinthians 15, written a decade earlier by the apostle Paul. The theme of the secondary ending is the call of the disciples from unbelief (16:11, 13, 14 [2×], 16) to belief (16:16–17). The first call of Jesus comes through Mary Magdalene, the first herald of the saving faith of the ...
... (6:12–16) who will be responsible for communicating his message to others. The significance of the selection is indicated by verse 12: Jesus spends an entire night in prayer before choosing the Twelve. Simon Peter (6:14) heads up every list of the apostles in the New Testament. Bartholomew is sometimes equated with Nathanael (John 1:44–51). Matthew and Levi (Luke 5:27) are the same person (6:15). The Zealots (6:15) were members of a nationalistic religious party in Israel that led the revolt against ...
... ’s preaching ministry about the kingdom of God in 8:1–3, noting that he visits a number of towns. Contrary to Jewish custom Jesus had women followers, and they supported him financially (8:3). These women are carefully distinguished from the twelve apostles. There is no evidence that Mary Magdalene was the woman in the prior story. The number seven indicates the severity of Mary’s state. The Herod mentioned here is Antipas (8:3). One of Jesus’s distinguishing characteristics was teaching in parables ...