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 3001 to 3025 of 4770 results

3001. Exodus 34:29-35

Exodus 34:29-35

Sweet

Leonard Sweet

... the negative image Moses projected when he came down from that mountaintop. Considering the potentially fatal close encounter Moses had with God on Sinai (survived only because God thoughtfully tucked him in the cleft of a rock and allowed Moses only to view his back), Propp proposes an interesting alternative. Rather than seeing Moses as beautifully "glorified" or sticking a literal pair of horns on his head, Propp returns "grn" to its literal root of "horn." He suggests that under the influence of God's ...

3002. Acts 14:8-18

Acts 14:8-18

Sweet

Leonard Sweet

... about in scripture are "God-fearers" and synagogue hangers-on that it is easy to forget that the vast majority of the population was caught up in worshiping a pantheon of gods - some beneficent, some malevolent, all unpredictable. Their world view was so different than that of an observant Jew or new Christian that sometimes even Paul himself was surprised by the misunderstandings that could result when these two visions intersected. After fleeing Iconium where Jews and Gentiles had banded together against ...

3003. Hebrews 13:1-8

Hebrews 13:1-8

Sweet

Leonard Sweet

... bank account. Without a breath of hesitancy, sex and money now become the focus of this epistle's discussion. First the writer urges that marriage be "esteemed" or "honored" by all. The Jewish-Christian notion of fidelity in marriage was an extreme minority view in the ancient Near Eastern world. The pagan culture took its identity from a pantheon of lustful, impetuous gods who were honored at their various temples by the presence of cultic prostitutes. The myths and legends of these gods were acted out in ...

3004. 1 Timothy 1:12-17

1 Timothy 1:12-17

Sweet

Leonard Sweet

... not have to reintroduce Timothy to the basics of Christian theology in such a short communique. In the ongoing debate over authorship, this week's text falls on the side of those supporting Pauline authenticity. 1 Timothy 1:12-17 gives a typically Pauline view of faith and forgiveness framed within a profound sense of God's grace. This section begins with praise, an appropriate response to the "glorious gospel" proclaimed in verse 11. Paul's extreme gratefulness is two-pronged. First, he is grateful for the ...

3005. Luke 21:5-19

Luke 21:5-19

Sweet

Leonard Sweet

... in its external strength, that prompted Jesus to describe its impending destruction. The temple was a gorgeous piece of architecture. Josephus describes it as being covered in front with huge plates of gold, bedazzling all who looked upon it. Even travelers viewing the temple from a distance were impressed; from far away the rest of the building, composed of brilliant white stone, positively glowed. But all this drooling on the doorsteps doesn't impress Jesus. His response in verse 6 must have struck ...

3006. Colossians 1:11-20

Colossians 1:11-20

Sweet

Leonard Sweet

... , unfamiliar phrases and a longer more complicated syntax, all of which raise doubts about the authorship of this letter. Doctrinally, Colossians presents a much more cosmic Christology than usual for Paul. Much of the portion read this week reflects that almost Johannine view of the Christ. This week's epistle reading begins with verse 11, but studies of this section usually back up to verse 9 and continue through verse 14. This is a prayer and praise unit - with Paul praying the Colossian Christians will ...

3007. John 10:11-18

John 10:11-18

Sweet

Leonard Sweet

... Jesus and his followers to accusations of heresy, of di-theism, by Jewish leaders. In the two verses immediately preceding this week's reading, Jesus declares himself the only doorway to salvation and abundant life (10:9-10). Obviously, such a message was viewed by the Jewish establishment as a direct attack on their unique relationship between God and God's chosen people. Little wonder that these "I am" statements were heard as first-century fighting words. In verses11-14, Jesus follows his claim to being ...

3008. Mark 3:20-35

Mark 3:20-35

Sweet

Leonard Sweet

... slipping one complete unit in the midst of another unit, which is subsequently sliced in half, has kept scholars guessing. In fact, scholars from varied disciplines often find Markan sandwiches useful for satisfying their own particular appetites. What all these views have in common, at base, is the conviction that Mark's sandwiching technique takes seriously the attitudes and events presented in both story components. Neither unit loses its individual sense of importance as a result of having been written ...

3009. Mark 4:26-34

Mark 4:26-34

Sweet

Leonard Sweet

... Is Ripe, Parabolic Meaning in Mark 4:26-29," Biblical Theology Bulletin vv. 17,21-23, Jan. 1987.) By focusing on this third concern, the message this parable has to offer as a heuristic aid to discipleship, a new focus for this text comes into view. The discipleship format qualifies the farmer for at least part of this parable's central focus. Although he does not understand why the sown seed grows as it does, the farmer has enough knowledge to plant the seed correctly, care for it adequately, recognize ...

3010. Mark 4:35-41

Mark 4:35-41

Sweet

Leonard Sweet

... He is not only asleep, safely snuggled down in the ship's stern, but he is curled up on a comfy cushion. In panic and despair, the disciples wake Jesus up, howling, "Teacher, do you not care that we are perishing?" (v.38). Some scholars have viewed Jesus' command to leave the pressing crowd and his immediate collapse into such a deep and restful sleep as a sign of a very human Jesus' need to rest and regroup after a demanding day. The disciples themselves seem convinced that Jesus is primarily an exhausted ...

3011. Mark 6:30-34, 53-56

Mark 6:30-34, 53-56

Sweet

Leonard Sweet

... by great compassion to offer help and healing to the pressing crowd. Verse 34 highlights Jesus' linkage to ancient Hebrew leaders by identifying his role with that of a good shepherd. Even as Moses and David had been shepherds/leaders of their people, so Jesus views the milling crowd before him as "sheep without a shepherd." By first teaching them (v.34) and then feeding them (vv.35-44), Jesus fulfills the Ezekiel 34:23 role of the promised shepherd: "I will set up over them one shepherd, my servant David ...

3012. Mark 8:27-38

Mark 8:27-38

Sweet

Leonard Sweet

... to this horrifying news is definitely not passive. He actively steps out of his tenuous identity as a disciple and begins to rebuke his master. Jesus, in turn, reasserts his leadership position by rebuking Peter and contrasting Peter's ill-informed, earthbound view of these events with the divine plan. The disciples' private lesson is now over. Jesus turns to include "the crowd" in the next phase of his teaching. For those who had not heard Jesus' private prediction of his suffering, death and resurrection ...

3013. Mark 10:2-16

Mark 10:2-16

Sweet

Leonard Sweet

... wife a bill of divorcement. Jesus refuses to give preference to either of these two schools. Furthermore, he cuts through the long-established Mosaic tradition in order to bare the true roots from which spring the marriage bond. Instead of viewing marriage as a legal contract, a mere human contrivance, Jesus locates marriage in God's initial creative actions and intentions. Marriage joins together the male and female to complete God's unity of creation. Jesus refuses to relegate marriage to jurisdictions ...

3014. Mark 10:17-31

Mark 10:17-31

Sweet

Leonard Sweet

... of ktemata pollan which is here "great wealth"), to defraud was more tempting than to covet. As this would-be disciple slips away "grieving," the text now shifts its focus to an astonishing dialogue between Jesus and his disciples over his nontraditional views of the wealthy and their relationship to the kingdom. Far from wealth as a sign of divine favor, Jesus only highlights the increased difficulties the rich face in entering the kingdom. Relinquishing power and wealth is hardest for those who have the ...

3015. Mark 13:1-8

Mark 13:1-8

Sweet

Leonard Sweet

... A.D. 70 when the temple was actually destroyed. In verses 3-4, the actual discourse about the temple's ending and the "end times" begins. The Mount of Olives setting for this discourse is significant. First, Jesus and his listeners could enjoy a spectacular view out toward the temple from this vantage point. Second, there was a Hebrew tradition that identified the Mount of Olives as a site of redemption in the last days (see Zechariah 14:4-5). The audience accompanying Jesus to this location is only a ...

3016. Luke 1:39-45 (46-55

Luke 1:39-45 (46-55

Sweet

Leonard Sweet

... astounding, but it is just as amazing that Luke uses a private discussion between two women to announce the powerful, transforming truths which the gospel speaks. In a culture where women played no public roles, and where a woman who was pregnant was viewed as both at her most powerful and at her most private, it is surprising to hear such direct and forthright proclamations coming from the mouths of two such women. Mary speaks first. She calls a greeting to Elizabeth, and the sound of her voice ...

3017. Luke 4:1-13

Luke 4:1-13

Sweet

Leonard Sweet

... human life is not dependent on satisfying physical needs alone. What is more important than mere food, Jesus states, is remaining obedient to the Word of God. In Luke's second (Matthew's third) temptation, the scene shifts as the Devil takes Jesus "up" for a global view. From this vantage point, Luke presents the greatest elaboration of the Devil's words. The claim made here by the Devil of glory and authority reflects that which would be given to the Messiah (Psalm 2:8) and to the Son of Man (Daniel 7:14 ...

3018. Genesis 15:1-12, 17-18

Genesis 15:1-12, 17-18

Sermon

Leonard Sweet

3019. Luke 15:1-3, 11b-32

Luke 15:1-3, 11b-32

Sweet

Leonard Sweet

... fact, the multiple depths and dimensions of this parable have prompted some scholars to divide it into two separate stories. They would tell the story of the younger son and his experiences as developed in verses 11-24 as one completed tale. In this view, the reaction of the elder brother and his interaction with his father in verses 25-32 makes a wholly different point, and so should be considered a quite different parable. Yet, although there are a number of possible interpretations for this parable, it ...

3020. Acts 10:34-43

Acts 10:34-43

Sweet

Leonard Sweet

... of dreams, visions and divine utterances, Peter, an apostle of Jesus but also an observant Jew, has been brought to the home and the table of Cornelius, a good man, but also a Gentile. The author has carefully presented both Cornelius' and Peter's views of the events which had brought them together (10:1-33) a writing, as it were, with no "partiality." With today's text, however, Peter's sermon reveals just how deeply this meeting has affected his understanding of his apostolate. Scholars point to two ...

3021. John 20:1-18

John 20:1-18

Sweet

Leonard Sweet

... what John has already seen, and notes the cloth which had been coiled about Jesus' head was not lying with the linens, but had been "rolled up in a place by itself" (v. 7). But while Mary sees the empty tomb and is confused, and Peter views the limp linens and is uncomprehending, it is John who first comes to the startling realization on the basis of an empty tomb, empty burial clothes and a rolled-up head wrap that Scripture has been fulfilled. John confesses that "he saw and believed" (v.8), although ...

3022. Acts 9:1-6 (7-20)

Acts 9:1-6 (7-20)

Sweet

Leonard Sweet

... that the Jews still maintained a semblance of self-governing power. Armed with the proper papers, the letter-of-the-law-abiding Saul could wield genuine authority within not just the homes, but the synagogues of other Jews. Any and all Saul viewed as suspect could be legally apprehended and brought to Jerusalem to stand trial before the high priest and council. As aptly demonstrated at Jesus' trial, Jewish leaders could then hand troublemakers over to the Roman authorities and let the violent justice of ...

3023. Proverbs 8:1-4, 22-31

Proverbs 8:1-4, 22-31

Sweet

Leonard Sweet

... Arius, in the fourth-century, understandably found in this passage considerable ammunition against Athanasius in the heated discussions concerning the generation of the second person of the Trinity (see Robert C. Gregg and Dennis E. Groh, Early Arianism: A View of Salvation [Philadelphia: Fortress Press, 1981]). Nevertheless, the context here supports the sense of "created" or "established." Wisdom "was set up" (v.23) and "was brought forth" (v.24,25); elsewhere in Proverbs, the word qanah appears 12 times ...

3024. Luke 7:36-8:3

Luke 7:36-8:3

Sweet

Leonard Sweet

... we never hear this woman's voice, we never hear Simon's response when Jesus applies his parable of the creditor and the debtors to the situation before them. Simon, the representative Pharisee, is not given a chance to voice either a forgiving view of this woman or a judgment against her. Instead Jesus now turns from his object lesson with Simon back to the subject herself the repentant woman. First, Jesus announces "Your sins are forgiven" a proclamation that flaunts Simon's pharisaic conclusion that Jesus ...

3025. Colossians 1:1-14

Colossians 1:1-14

Sweet

Leonard Sweet

... , joy and thankfulness. Human character is too frail to produce these fruits on its own. Theological virtues grow directly out of God's "glorious power" (v.11). There is much discussion over how the final verses of today's text should be understood. Some scholars view verses 12-14 as the final section of Paul's petitionary prayer. Others break the text at verse 13, seeing these words as introductory remarks to the Christ-hymn that follows (vv.15-20). Those who argue that verses 13-14 introduce the hymn find ...

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