Sermon and Worship Resources

Showing 3351 to 3375 of 3852 results

Psalm 87:1-7

Understanding Series

Craig C. Broyles

... ’s claim to Zion, a claim characteristic of the Zion psalms though expressed in various forms (48:1–3; cf. 46:4; 76:2; 122:3–4; 132:13–14). The opening verse is one line instead of the normal two. It is possible verse 5c was originally its second line (transposed in scribal error), with which it would form a better parallel than in its present location (set his foundation and “establish”; the latter Hb. verb is also used of Zion in 48:8, where it is rendered “make secure”). 87:3–7 Verse ...

3352. Human Frailty and Sin, Divine Eternality and Anger, and a Prayer for Mercy

Psalm 90:1-17

Understanding Series

Craig C. Broyles

... that is futile (vv. 9–10). The psalm does not point to any particular event or time period, but it does fit well with the hardships of the postexilic period (cf. Ps. 85 and esp. the references to God’s anger). It may have served originally as a public prayer of penance, influenced by the wisdom tradition. Several observations should make clear the psalm’s structure. Verses 7–11 cohere as a lament, and verses 12–17 consist of petitions. Verses 1–6 have some hymnic features, though they initially ...

3353. The Protection of My God in the Midst of Threat

Psalm 91:1-16

Understanding Series

Craig C. Broyles

91:1–16 A key to understanding this psalm in its original context lies in interpreting its imagery. The dominant image describing the obligation of the believer is that of taking “refuge” (vv. 1–2, 9, cf. v. 4). This seems to be not an abstract metaphor but a concrete symbol for trust in God that derives from the temple and the ...

3354. Jesus Feeds the Five Thousand

Matthew 14:13-21

Understanding Series

Robert H. Mounce

... one was willing to bring it out lest he or she would have to share it with others. When they were shamed into action, we see “the miracle of the birth of love in grudging hearts” (Barclay, vol. 2, p. 103). Beare rightly calls this particular approach (which was originally suggested by H. E. G. Paulus in 1828) “banal and inept” (p. 327). Others have taken it as a sort of midrash on the story of Elisha, who fed a hundred men with twenty loaves of barley bread and some heads of new grain (2 Kings 4:42 ...

3355. The Faith of the Canaanite Woman

Matthew 15:21-28

Understanding Series

Robert H. Mounce

... five loaves for the five thousand … or the seven loaves for the four thousand?” With evidence like that, it seems fruitless to pursue the possibility of duplicate accounts of the same event. Additional Notes 15:21 Tyre and Sidon: The Phoenician city of Tyre was originally situated on a rocky island some twenty-two miles south of Sidon. In 332 B.C. Alexander laid siege to the city by constructing a mole two hundred feet wide leading out to the island. The ancient city of Sidon owed its prominence to an ...

3356. Peters Confession to Christ

Matthew 16:13-20

Understanding Series

Robert H. Mounce

... point to draw attention to the fact that many critical scholars do not accept the response of Jesus in verses 17–19 as genuine. Beare is of the opinion that “this group of sayings does not commend itself as a genuine utterance of Jesus” but “originated in some debate with the Palestinian community” (pp. 353–54). The most common arguments supporting this contention are (a) elsewhere in the Gospels Jesus does not speak of founding a church (only here and in Matt. 18:17 is ekklēsia used); (b) the ...

3357. The Maker of Heaven and Earth Praised and Invoked to Bless Israel

Psalm 115:1-18

Understanding Series

Craig C. Broyles

... : “For what possible reason do the nations say, ‘Where is their God?’, because our sovereign God does whatever he pleases without interference!” The psalm, in effect, mocks their mockery. Which alternative is correct may have been evident in the psalm’s original liturgical performance, esp. if different speakers were involved. The bare text we have, however, allows it to function in either or both ways. 115:9–12 Trust: The MT (and so the NIV) reads the verbs for “trust” in the first line ...

3358. The Restored Exiles Sowing in Tears and Reaping with Joy

Psalm 126:1-6

Understanding Series

Craig C. Broyles

... ; Zeph. 2:7, 30). Thus, to some extent the issue is moot, whether the phrase refers to the turning of fortunes in general or of the Babylonian captivity in particular. In the early postexilic period, in which the psalms of ascent appear to have been set originally, the phrase’s association with the restoration from exile would have been inescapable. The disputed term is somewhat different in the MT of v. 4 than in the MT of v. 1. The Kethib reading is šebût (the reading followed in the main text of the ...

3359. The Lord, the Builder of the House(hold)

Psalm 127:1-5

Understanding Series

Craig C. Broyles

... the second. We also need to recognize the ambiguity building a “house” has in Hebrew (as in English): it can denote the physical structure but also the household, that is, the family (see below). While we cannot be certain the latter meaning was originally part of this first proverb, it certainly steps forward when seen in light of the second proverb. Thus, the whole psalm is concerned with the building of one’s family. Finally, the combination of the motifs found in both halves is attested in ancient ...

3360. Out of the Depths

Psalm 130:1-8

Understanding Series

Craig C. Broyles

... ” (here and in 2 Chron. 6:40; 7:15) and “forgiveness” (here and in Neh. 9:17; Dan. 9:9) are found elsewhere only in postexilic literature. Thus, the early postexilic setting implied in several other ascent psalms may well be this psalm’s point of origin, but the confession in verses 3–4 extends its application to all peoples at all times. 130:1–2 The opening verse is not actually a petition but a description of the act of praying. Implicit in the mere description of the act of “calling” (Hb ...

3361. Dumb Idols and the Living God of the Exodus

Psalm 135:1-21

Understanding Series

Craig C. Broyles

... :12; cf. Exod. 3:15; v. 14 = Deut. 32:36a; vv. 15–18 = 115:4–8; vv. 19–20 = 115:12–13). Because it appears to be an anthological composition and because some of these parallels are found in postexilic psalms (Pss. 102, 115, 134), its origins probably stem from the postexilic period. Several linguistic features also point to a postexilic date (e.g., the use of the Hb. relative pronoun as a prefix, še-, not as a separate word, ʾašer, in vv. 2, 8, 10). Verse 14 may thus have particular application ...

3362. No One Is Righteous before God

Psalm 143:1-12

Understanding Series

Craig C. Broyles

... in creation. In 44:1 and 77:5, 11, the phrase, “the days of long ago,” has particular reference to the period of Moses and Joshua (cf. 74:2). “Of long ago” (Hb. qedem) can describe “the skies” (68:33) and Yahweh’s original establishing of the sun, moon, and earth (74:12–17). Thus, Psalm 143 directs worshipers to engage their memory as a means for cultivating personal encouragement in the present and for establishing precedents for Yahweh to act now—even “quickly,” as the following ...

3363. Jesus Again Predicts His Death

Matthew 20:17-19

Understanding Series

Robert H. Mounce

... him, and he will be crucified. Matthew is the only synoptic author who indicates the specific nature of Jesus’ death. He uses stauroō (“to crucify”), whereas the others have apokteinō (“to kill”). Crucifixion was not a Jewish form of punishment. It originated with the Phoenicians and was later passed on to other nations. It was commonly used with slaves, foreigners, and criminals of the lowest class. It was difficult for the disciples to understand that Jesus the Messiah would be put to death ...

3364. The Helper of Those Who Cannot Help Themselves

Psalm 146:1-10

Understanding Series

Craig C. Broyles

... with the Davidic monarchy and the postexilic hopes of its revival. Human political power will fail because their plans die with them. This is a sober warning, that we should never put too much hope in human institutions, even if they be instituted originally by God. 146:5–9 Formally, verse 5 is a pronouncement of blessing, but it also acts as instruction, for it identifies the human characteristic that makes one an object of divine blessing. But the only “virtue” named lies in the source of ...

3365. The Parable of the Tenants

Matthew 21:33-46

Understanding Series

Robert H. Mounce

... were afraid, however, of the crowd because the people held that he was a prophet. Additional Notes 21:33 A simpler version of the parable is found in the Gospel of Thomas (65), but K. R. Snodgrass argues effectively against taking it as original (NTS 20, pp. 142–44). Winepress: Winepresses normally consisted of two rock-hewn troughs, one higher than the other, with a connecting channel. Grapes were thoroughly trodden with bare feet in the upper trough and the juice filtered through the channel into the ...

3366. The Parable of the Talents

Matthew 25:14-30

Understanding Series

Robert H. Mounce

... have been given by the Master. To fail in this critical obligation is to be excluded from the kingdom when Christ returns. Additional Notes 25:14 In ancient days servants were often entrusted with responsible activities such as the management of capital. 25:15 Talents: Gk. talanton. The talent was originally a measure of weight and later a unit of monetary reckoning. Its value was related to the metal involved (gold, silver, or copper) as well as the time and place.

3367. The Sheep and the Goats

Matthew 25:31-46

Understanding Series

Robert H. Mounce

... endless and eternal punishment as restricted in some way. That the adjective modifies both nouns in the same context indicates that we understand it in the same way. Additional Notes 25:31–46 T. W. Manson supports the authenticity of this unit, noting that it contains “features of such startling originality that it is difficult to credit them to anyone but the Master himself” (Sayings, p. 249).

3368. Judas Agrees to Betray Jesus

Matthew 26:14-16

Understanding Series

Robert H. Mounce

... gave it to Judas. From that point on Judas kept looking (ezētei is imperfect) for an opportunity to betray Jesus. Additional Notes 26:14 Iscariot: Gk. Iskariōtēs, a surname of Judas, is often taken geographically as a reference to his place of origin; i.e., from Kerioth, a town in southern Israel (see the textual variants in John 6:71, esp. apo Karyōtou, “man of Kerioth”). Others take it as a transliteration of the Latin sicarius (“assassin”) and link him with the Zealot movement. Hill (p. 335 ...

3369. Gethsemane

Matthew 26:36-46

Understanding Series

Robert H. Mounce

... Gethsemane (at the foot of the Mount of Olives) has several olive trees that are hundreds of years old but could hardly date from the time of Christ. The two traditional sites (side by side) are without doubt in the general vicinity of the original garden, but no exact location can be proven. Jerome connects Gesamani with the “fertile valley” of Isa. 28:1. 26:45 Sleeping and resting: If katheudete and anapauesthe are taken as imperatives, it introduces into the text a note of irony (“Go ahead and ...

3370. The Baptism and Temptation of Jesus

Mark 1:9-13

Understanding Series

Larry W. Hurtado

... The Spirit of the Sovereign Lord is on me.”) The voice from heaven is clearly God’s, and the statement alludes to several OT passages, identifying Jesus with revered figures from the passages in question. You are my Son echoes Psalm 2:7, a psalm originally addressed to the ancient Jewish kings. A son whom I love echoes Genesis 22:2, where God addresses Abraham, telling him to offer his son (“your only son, Isaac, whom you love”). With you I am well pleased reflects Isaiah 42:1, where God points ...

3371. Jesus Prays in a Solitary Place

Mark 1:35-39

Understanding Series

Larry W. Hurtado

... note what we pointed out in our discussion of 1:21–28—Mark’s characteristic description of Jesus’ ministry involves teaching/preaching and the expelling of demons. Additional Notes 1:35 A solitary place: The description of the place in the Greek original resembles the description of the place of Jesus’ temptation (1:12), and this may mean that Mark sees some connection between the two episodes, perhaps because in both cases Jesus is shown preparing for his further ministry. 1:36 Simon: Note here ...

3372. The Parable of the Growing Seed

Mark 4:26-29

Understanding Series

Larry W. Hurtado

... the crowds might take warning from the examples of bad soils, the disciples would find encouragement for their less-than-glamorous itinerant preaching in the assurance of great results. The parables in 4:26–32 are likewise positive in tone and were probably directed originally to the disciples to raise morale for their work. In 4:26–29, the emphasis is the contrast between the puny action of the sower who merely scatters seed on the ground (4:26), and the development of the harvest. The grain grows ...

3373. The Parable of the Mustard Seed

Mark 4:30-34

Understanding Series

Larry W. Hurtado

... comes by quiet, prolonged growth, but rather that, though many might think the manifestation of the kingdom in Jesus’ ministry insignificant, they would be proven wrong in the day of its full appearance. And the disciples, for whom the parable was originally intended, were to have confidence that their humble ministry was to have great results. Like all Jesus’ parables examined in this chapter, this one asserts the hope for a future vindication of his ministry. As we have noted before, it is important ...

3374. A Prophet Without Honor

Mark 6:1-6

Understanding Series

Larry W. Hurtado

... 6:2 is to describe him as one perceived as giving revelation of God. The response of the crowd implies that they are unwilling to take Jesus’ impressive teaching as evidence of his momentous significance. They are unable to get past his humble and familiar origins among them. Furthermore, even the miracles of Jesus do not produce faith. The crowd acknowledges that he performs such deeds but seems unable to fathom what his miracles signify about him. Mark’s phrasing is difficult to follow, for in 6:2 the ...

3375. Jesus Predicts His Death

Mark 8:31--9:1

Understanding Series

Larry W. Hurtado

... 31; 10:33, and in other passages, 8:38; 9:9, 12; 10:45; 13:26; 14:21, 41, 62). As indicated earlier in connection with the examination of 2:10, it is impossible (and of questionable profit) to try to review all the many suggestions about the meaning and origin of the term. The position taken in this commentary is that Jesus did use the term as a self-description (meaning something like “this mere man”). It is important to note that there are two uses of the term in the present passage, here in 8:31, and ...

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