... would be some sort of non-Israelite guest. The prohibition on interest is described in terms of fearing or obeying God. That is, taking advantage of another’s circumstance is contrary to God’s intention for the human community. The goal is that fellow Israelites will continue in the community and be productive members of it. Thus these acts of concern for others are both expressions of God’s will and the better way for the community to live. The poor are not to be exploited, and the selling of food is ...
Saul Seeks Out David: 23:1–6 David’s exile did not mean that he had lost his vision for Israel’s security or his concern for the well-being of his fellow Israelites. The news of particular problems at Keilah stimulated his desire to continue fighting on behalf of God’s people. The Philistines were not taking tribute from the Israelite farmers but were looting the threshing floors. They were waiting until the Israelites had done all the hard work and then depriving them of their livelihood for the ...
... Israelite groups. David had no doubts that Abner was able to carry out his promise of bringing all Israel over to David. Nevertheless, he introduced one condition that would serve as a sign of Abner’s and Ish-Bosheth’s good faith and would also provide a continuing link with Saul’s family that could help David to unite the country. He insisted on the return of his wife Michal. Nothing in the text indicates that David still had feelings for Michal, and it is hard to see this as anything other than a ...
... Israelite groups. David had no doubts that Abner was able to carry out his promise of bringing all Israel over to David. Nevertheless, he introduced one condition that would serve as a sign of Abner’s and Ish-Bosheth’s good faith and would also provide a continuing link with Saul’s family that could help David to unite the country. He insisted on the return of his wife Michal. Nothing in the text indicates that David still had feelings for Michal, and it is hard to see this as anything other than a ...
... chapter 22 and the oracle of 23:1–7 leave the reader with a strong sense of the character and purposes of the God of Israel. In addition, this final story reemphasizes the nature of human perfidy and God’s faithfulness and mercy. It also provides a context for the continuing story as recorded in 1 and 2 Kings. God still has a purpose for Israel, God still desires worship and service, God still acts on Israel’s behalf. The site is purchased, the sacrifice is made, the plague is over, life in the land ...
... from God the Father, and put them into practice. But his opponents’ answer (v. 39) demonstrates that their Abrahamic descent is more important to them than Jesus’ appeal on his Father’s behalf. 8:39 If you were … you would do: Some ancient manuscripts continue the note of appeal by making the second verb in this sentence an imperative: “If you are Abraham’s children, … then do” (NIV margin). But the beginning of the following verse in Greek (“But now you are trying to kill me”) makes it ...
... to make you known (v. 26). Though the “Counselor,” or “Spirit of truth,” is not mentioned explicitly in Jesus’ prayer, it is surely the Spirit whom Jesus has in mind. Jesus will continue to make the Father known in the world through the Spirit and, in turn, through the disciples (cf. 15:26–27). The last three divisions of the prayer (after vv. 23, 24, and 26) are also linked appropriately by the theme of God’s love. The triangular pattern introduced with ...
... life is only possible because of Jesus’ death. Just as he quenches thirst by becoming thirsty, so he provides “living water” (4:14; 7:38) in no other way than by shedding his blood. The account of Jesus’ burial (vv. 38–42) is a natural continuation of the events associated with the removal of his body from the cross (vv. 31–37). As far as Pilate was concerned, the granting of permission to Joseph of Arimathea to take charge of Jesus’ body was simply an extension of the permission he had ...
... life is only possible because of Jesus’ death. Just as he quenches thirst by becoming thirsty, so he provides “living water” (4:14; 7:38) in no other way than by shedding his blood. The account of Jesus’ burial (vv. 38–42) is a natural continuation of the events associated with the removal of his body from the cross (vv. 31–37). As far as Pilate was concerned, the granting of permission to Joseph of Arimathea to take charge of Jesus’ body was simply an extension of the permission he had ...
... God in his life through the Spirit. He was also conscious that the same power of the resurrected Christ would one day transform his mortal body. Because Paul is the dwelling-place of the power of Christ, he takes delight in his weaknesses (v. 10a). Rather than continue his prayer for relief from the thorn in the flesh (cf. v. 8), Paul has now come to accept his infirmity and even to delight in it for Christ’s sake. This sounds almost masochistic, as if Paul likes to be abused. Certainly it opens the door ...
... for intruders. By the writing of 2 Corinthians Paul has already dealt with the faction led by the malefactor (cf. 2:5–6; also 1:13–14). When he comes to Corinth for the third time the apostle plans to deal with the remaining faction that continues to side with the false apostles (12:20–21). Like Moses, however, Paul must be concerned that the whole congregation might sympathize with the rebels, thus precipitating a full-scale purge when he arrives (cf. 10:8; 13:10; Num. 16:41–50). The apostle wants ...
... the greater context of Exodus the whole point is to recognize who the Lord is. Pharaoh had said, “Who is the LORD . . . I do not know the LORD” (5:2). By now, the reader is beginning to know. As Creator of the universe, this God, the Lord, was continuing to create. God was creating a specific people with a unique sociality to whom God would give the law at Sinai. The creation of the people of Israel was the means by which God’s name would be made known in all the earth. Pharaoh was still standing (I ...
... Lord’s protection and Moses’ leadership. These crises also confirmed the leadership of the elders and Joshua and the presence of the Lord. 17:8–16 The Amalekites came and attacked the Israelites at Rephidim. This simple statement expresses their continued vulnerability. Abruptly the text announces an unexpected attack and we hear about Joshua and Hur, called into action for the first time in Exodus, without any historical background. Moses gave directions and Joshua selected men. Moses, Aaron, and Hur ...
... Urim and Thummim. The first burden that Aaron bore on the breastpiece consisted of the engraved names of the tribes of Israel. The precious stones on the breastpiece, like the two onyx stones on the shoulders of the ephod, were a continuing memorial before the LORD. Their purpose differed slightly. Aaron was to wear the breastpiece specifically for entering the tent of meeting. The precious stones were related to the breastpiece of decision, a reminder that critical future decisions were dependent on the ...
... be. The people did not need to fear to approach the Lord. That Aaron would bear the guilt meant that the words “HOLY TO THE LORD” were themselves a sign of forgiveness and sanctification. These words on Aaron’s turban were a daily reminder of continual access to God. The words, along with the explanation in this text (vv. 38–39), indicate that the visible declaration of the Lord’s forgiveness was enough. The name of the Lord, borne by one man, made the gifts acceptable and holy. The parallel in ...
... completed them in the exact order of the Lord’s instructions in verses 1–8. The text repeats this positive declaration seven times (vv. 19, 21, 23, 25, 27, 29, 32), over against the apostasy of the golden calf betrayal. The people proved their willingness to continue being formed as the people of God by carefully obeying the words of the Lord. Verse 18 reflects the merging of the importance of the tent of meeting with the whole tabernacle. It says tabernacle but means the tent (see also vv. 6, 18–19 ...
... by Christians. Fourthly, there is the reciprocal nature of giving and blessing. The people’s giving and feasting was to be an obedient response to God’s giving and blessing. But at the same time, God’s blessing would be God’s continued response to their obedience. It is impossible to separate the two. It is inadequate to speak of obedience being the condition of blessing, or to speak of unconditional blessing unrelated to responsive obedience. There is a dynamic reciprocity between the two. The ...
... not be taken lightly as a stock phrase. Deuteronomy uses it repeatedly in chapters 5–11 as a major motivation for covenant loyalty and fulfillment of the demands of the first commandment. Prosperous life in the land could not continue if they abandoned Yahweh. But likewise, it could not continue if judicial corruption set in like a cancer at the social level. The integrity of the judicial system was (and still is) basic to the preservation of society. Any society will have some levels of crime and some ...
... not be taken lightly as a stock phrase. Deuteronomy uses it repeatedly in chapters 5–11 as a major motivation for covenant loyalty and fulfillment of the demands of the first commandment. Prosperous life in the land could not continue if they abandoned Yahweh. But likewise, it could not continue if judicial corruption set in like a cancer at the social level. The integrity of the judicial system was (and still is) basic to the preservation of society. Any society will have some levels of crime and some ...
... in view of the fact that the guest list for Adonijah’s feast mentions only those royal officials who were men of Judah (and not also Israel), that their support for Adonijah represents at least in part a commitment to history and tradition and to the continuing influence of Judeans at the centers of power. By contrast, only Benaiah the son of Jehoiada of the individuals named in the opposing group has any claim to such a longstanding association with David (cf. 2 Sam. 20:23; 23:20–23), although we must ...
... he any longer asking the right questions? Have “wise words” playfully exchanged with visiting dignitaries entirely displaced wise action on behalf of his people? 10:14–29 The closing verses of the chapter press this issue upon us still more forcefully. The accumulation of gold continues. It is mentioned no fewer than ten times in verses 14–29 (vv. 14, 16–18, 21–22, 25). What does Solomon use it for? He decorates his palace (v. 16) with it; he overlays the finest throne ever seen with it (vv. 18 ...
... he any longer asking the right questions? Have “wise words” playfully exchanged with visiting dignitaries entirely displaced wise action on behalf of his people? 10:14–29 The closing verses of the chapter press this issue upon us still more forcefully. The accumulation of gold continues. It is mentioned no fewer than ten times in verses 14–29 (vv. 14, 16–18, 21–22, 25). What does Solomon use it for? He decorates his palace (v. 16) with it; he overlays the finest throne ever seen with it (vv. 18 ...
... was in the first instance tied up with moral virtue—his father’s and his own. That is what his father had himself told him (1 Kgs. 2:2–4), and that is what God had seemingly confirmed to him (1 Kgs. 9:3–9). Blessing in fact continued even through indiscretion, however, and eventually it appeared (1 Kgs. 11), as readers of 2 Samuel 7 would suspect it might, that there was more to God’s dealings with David’s house than David had told his son. Eventually it appeared that God’s punishment of this ...
... was in the first instance tied up with moral virtue—his father’s and his own. That is what his father had himself told him (1 Kgs. 2:2–4), and that is what God had seemingly confirmed to him (1 Kgs. 9:3–9). Blessing in fact continued even through indiscretion, however, and eventually it appeared (1 Kgs. 11), as readers of 2 Samuel 7 would suspect it might, that there was more to God’s dealings with David’s house than David had told his son. Eventually it appeared that God’s punishment of this ...
... this kind of statement requires caution (cf. the additional note to 1 Kgs. 8:8 on the phrase ʿaḏ-hayyôm hazzeh, “until this day”). Yet in a context where an everlasting promise is being cited, it seems likely that we are being told about God’s continuing attitude to Israel in the postexilic period in which Kings was coming into its final shape. Such an understanding helps to make sense of the chapter and the book as a whole. Israel is still the people of the exodus (cf. 1 Kgs. 8:22ff.). It may be ...