... (2:11; Eph. 6:9; Col. 3:25). Gentiles are not the objects of God’s reluctant benevolence. On the contrary, God richly blesses all who call on him, even Gentiles “who did not pursue righteousness” (9:30). Herein lies the offense of grace, as Jesus illustrated in the parable of the workers in the vineyard (Matt. 20:1–16). It is indeed bad business to pay laborers who have worked one hour the same wage as those who have worked twelve. Jesus’ parable, however, is not about economics, but about grace ...
... . That foundation cannot be changed, although others may erect an edifice on the foundation. Going further with his explanation, Paul informs the Corinthians that when persons build on the foundation of Jesus Christ, not all buildings are equal. To illustrate this point, 1 Corinthians 3:12 catalogues a variety of building materials, and the following discussion promises a testing of the materials. This testing is an eschatological judgment on the future, promised “Day” (of the Lord). Thus, those who ...
... a place in God’s kingdom. Don’t delude yourselves, says Paul; some things do not belong in God’s kingdom. The list begun in verse 9 and continued in verse 10 is, as was the listing in 5:9–11, a catalogue to illustrate certain characteristics and conditions that will not gain entry into the kingdom of God. These lines become a brief meditation on “unrighteousness” (Gk. adikos). The NIV translates the Greek word wicked, while the NRSV renders it with “wrongdoers,” which catches Paul’s focus ...
... in relation to them. He tells the Corinthians to flee from idolatry. This unequivocal instruction could stand alone, if the situation in Corinth were as clear as the injunction; but apparently Paul perceives confusion, for he continues to press his point with illustrative arguments from the life and the religious world of the community. 10:15 This verse stands independently as an explanatory comment. One may read the remark in conjunction with what Paul has said to this point, or one may understand that he ...
... conscious behavior evolves naturally from a genuine relationship between a person and God, not merely from adapting behavior to social and religious conventions. 10:27 Having stated his position and advised the Corinthians how and what they should do, Paul illustrates the applicability of the behavior that he is advocating by introducing an imaginary situation that could arise in Corinth. The reader sees that Paul addresses the entire congregation, as is evident in the plural “you” forms that he employs ...
... to go to Jerusalem, although he perceived difficulty and peril in making the trip (Rom. 15:23–28; Acts 20:22–24; 21:10–13). Additional Notes 16:1 On 16:1–2 in general see V. D. Verbrugge, Paul’s Style of Church Leadership Illustrated by His Instruction to the Corinthians on the Collection (San Francisco: Mellen Research University Press, 1992). 16:2 Although there is no way to be certain, the mention of the first day of every week probably indicates that the Christians in Corinth already had ...
... . Thus, within the heavenly order as John would understand it, each angel symbolizes the highest, most noble creature of its particular species in God’s created order. For example, among all the birds of creation the eagle in flight “best” illustrates the glory of the creator God. Therefore, even as the twenty-four elders offer praise to God as representatives of true Israel, so also the four living creatures offer praise to God as representatives of all creation; together creature and creation ...
... his readers shapes a work that issues a clarion call to faithfulness in the midst of real and pressing evils. The way John draws upon the Paschal Lamb typology of the Exodus tradition (cf. Exod. 12) and structures the main body of his composition illustrates this point. The description of the present crisis, where evil powers challenge the church’s faith in God (12:1–19:10), is sandwiched between two climactic moments of salvation’s history—the penultimate exaltation of the slain Lamb (5:1–11:19 ...
... rule over the anti-Christian kingdom in John’s world stand condemned, while the unresponsive believers found among the seven congregations, who lack devotion to God, are rebuked like the grumbling, unfaithful Israel of old. This passage provides a good illustration of the dual role of many of John’s key symbols. Images used here to describe destruction are employed elsewhere of the redemptive Lamb. The purpose of this literary device is twofold. First, John intends to convey an apocalyptic understanding ...
... s bride. According to the prophet, Christian hope is centered in the prospect not of a heavenly place but of transformed human existence. A discussion of the chiastic patterning of both the vision’s prologue and the vision’s main body will illustrate our point. In particular, the vortex of both chiasms helps to focus the reader’s attention on the vision’s climactic point: the new Jerusalem is the Lamb’s Bride, the community of overcomers. Recall that a literary chiasmus functions as a rhetorical ...
... fire burning is again emphasized in verse 12, along with a mention of the fellowship offerings. Besides being a symbol of divine presence, the continuously burning fire answers the practical concerns that offerings be consumed entirely and that fire always be available. The brief section illustrates well the Priestly boundaries of holiness. Offerings belong to God, and even the ashes must be disposed of properly. The priests’ dress code also emphasizes holy boundaries in the Priestly scheme of the camp.
... remainder of the book. The mention in verse 10 of the priests’ task of teaching the distinction between clean and unclean prepares the reader for the Manual of Purity, which begins in chapter 11. In a jarring way, the deaths of Nadab and Abihu also illustrate the importance of learning what is to follow in the book. Chapters 17 and following attend to matters of holiness. In a sense, while the first two sections of Leviticus describe the tabernacle cult, the last two sections teach how to worship in that ...
... who commits blasphemy and continues with a series of related penalties. This story corresponds to several others in the book of Numbers, stories that raise a legal question and move toward resolution. They have a midrashic quality about them, as they illustrate a principle and its operation. The issue raised here is blasphemy, probably in the tradition of the Decalogue prohibition against the intentional use of the divine name for evil purposes. That seems to be the issue here rather than failure to keep ...
... of the force, excepting the Levites (v. 33). Note the diagram of the arrangement of the camp. Verse 34, with the painstaking style of the chapter, emphasizes the people’s obedience to the divine instruction given through Moses. Numbers 1–2 illustrate well the theme of this first segment. Part of the right ordering of life as God’s people includes numbering and organizing the camp. These chapters, in line with the Priestly perspective, support order, structure, and accountability in contrast to chaos ...
... because Nadab and Abihu fell dead before the LORD when using unauthorized fire in the tabernacle, as recounted in Leviticus 10 (see the commentary there). The only new information here is that both were childless. 3:5–10 These verses illustrate the relationship between priests and Levites. The Levites are to assist the priests in caring for the tabernacle. Doing the work of the tabernacle probably included helping the people with their offerings. This service is also for the whole community. Because ...
... (Numbers, pp. 152–56). The order instituted in Numbers 1–10 has disintegrated; consequently, a new generation is set up in chapter 26 with the second census. Numbers 25 brings the death of the last of the old generation. The book of Numbers has illustrated time and again the sin of the people while still affirming the loyalty of God. God’s commitment to Phinehas demonstrates the determination to continue to work through the priesthood with the people. With Aaron’s death and Eleazar’s shift to the ...
... new way. The people will need to continue to innovate as they move toward the new experience of living in the land. This ruling demonstrates the flexibility of the tradition, as we saw with the question about Passover in chapter 9. As the next verses illustrate, legal policy is important for the Priestly tradents—but dialogue between the people and God can infuse freshness into the tradition. This case brings a new departure in the rights and privileges of women in ancient Israel. It is a small step in a ...
... ideal is an absence of idolatry and idolaters in Canaan, but it never comes to pass. The Israelites allow inhabitants of the land to remain, as the account in Joshua notes, and Israel has difficulty possessing all the land. Judges 3:5–6 illustrates precisely the danger of which Numbers 33 warns. The people mingle with the inhabitants and fall into idolatry. The exile to Babylon was a monumental consequence of such faithlessness. Because this issue of idolatry was constantly a problem in Israel’s story ...
... Levites and priests and also by the dire experiences of the past generation. Israelites look forward to the promise of land and a future as God’s people learning to live in new circumstances. The last chapter of the book, appendixed by the Priestly tradents, illustrates this hope of negotiating the way forward as God’s people. They are firmly rooted in the past while living in the present in a land that is God’s gift. The story recounted in Numbers encourages modern readers of the Bible to hear and ...
... be seen as a rejection of God’s own kingship, an unnecessary intrusion into the relationship between God and his chosen nation. On the other hand, it was a gift from God, a model and a channel through which God’s relationship with Israel could be illustrated and strengthened. 8:6–20 Samuel’s displeasure stemmed primarily from his feeling of rejection. Unlike Eli, he seemed to have found it hard to accept that the people did not endorse his choice of his sons to follow him. This, along with God’s ...
... was not afraid to change his position. Jeremiah 28 offers some parallels to this story, but in that instance Hananiah’s refusal to change his position resulted in his being branded as a false prophet. 7:5–7 My servant David (also v. 8) illustrates the special relationship between God and David. Although Israel as a nation is described as God’s servant, the ascription is rarely given to individuals. “My servant,” however, becomes almost a title for David as it had been for Moses. Perhaps we are ...
... a brief summary of all the campaigns and battles that helped David to consolidate and extend his power, perhaps was written after the events described. This kind of detailed account of a particular military campaign is somewhat unusual and may be included as an illustration of David’s dealings with others and of how such battles were fought and won. But the main purpose in this case is probably to provide background and context for the story of Bathsheba and Uriah (ch. 11). It is possible that the stage ...
... . Amnon is not to be restrained, and Tamar is raped. The text makes clear that the sexual encounter is against her will and that Amnon sins against her as well as against the law. The writers’ interest in the use and abuse of power is again illustrated. Amnon compounds his crime by his subsequent rejection of Tamar. His lust once satisfied, he wanted nothing more to do with her. Again the parallels with the way that David treated Uriah, acting as if his life was a matter of no import, are clear. Mention ...
... did not fit in with the natural flow of the main narratives. A. F. Kirkpatrick (The Second Book of Samuel, p. 21) identifies a structure to this appendix to 2 Samuel, describing it as “a general supplement to the history of David’s reign illustrating a) God’s providential discipline of Israel, by two national punishments, b) David’s character, by two of his own writings and c) the heroic spirit of the age, by the catalogue of his mighty men and examples of their valorous exploits.” However, it ...
... more times in succeeding lines. This psalm (2 Sam. 22:1–51) is no exception. Verses 14, 15, and 26 are examples of synthetic or synonymous parallelism where the same thought is conveyed using different words. Verses 27 and 40 illustrate antithetic parallelism where the same idea is approached from an opposite perspective. 22:1 Anderson (2 Samuel, p. 261) argues against Davidic authorship largely on the grounds that there are no specific references to identifiable elements within David’s reign. However ...