... the mention of persistent crowds in 5:15. 5:17 Pharisees and teachers of the law. See the sidebar “Scribes and Pharisees.” That these teachers, some of whom came from Jerusalem, had come to hear Jesus teaching may already indicate that they had suspicions about his orthodoxy. 5:18 A paralyzed man. Paralysis may result from a number of causes, such as polio, a stroke, or an injury, but the Gospels never spell out the underlying cause. The cure of a paralyzed person, with the sudden restoration of ...
... more than their opponent demands. 6:30 Give to everyone who asks you. If the previous verse appears to be hopelessly idealistic, this one seems even more so. In a society where beggars, thieves, and con men abound, this is not a sustainable lifestyle. The suspicion grows that Jesus is not so much prescribing a practical rule of life as making his point by exaggeration. And that point is that our motive should be the other person’s interests and “rights” before our own. 6:31 Do to others as you ...
... his mission. In 10:1–12 that delegation of his mission will be further expanded. The reader is thus prepared for the eventual continuation of the movement after Jesus’s death. The immense popularity of Jesus and his mission is contrasted with the suspicion of Herod Antipas. This parenthetical note prepares the reader for the later death threat from Antipas (13:31) and for the scene in which Antipas eventually meets Jesus directly (23:7–12). Antipas’s question “Who is this?” in 9:9 repeats that ...
... nomos) by faith Several factors lead me to this translation. (1) The law was the stipulation of the covenant for Israel; the two ideas went hand in hand. Indeed, the New Perspective assumes that Paul is talking about the “covenant” markers in 3:29–30. (2) My suspicion that Paul is continuing to think about the covenant in 3:31 seems confirmed by his choice of the word “establish” (hist?mi), which is used in the LXX for establishing the covenant (Deut. 28:69 [29:1 ET]; 1 Sam. 15:13; 2 Chron. 35:19a ...
... behave peacefully and work together to create the order needed for effective survival, while others become greedy and power hungry, lawless and dangerous, eventually savage, engaging in the murder of the gentlest among them. What becomes evident is the impulse to suspicion and brute power of some of the boys, the working out of which becomes so devastating, a power full of paranoia. History: One could pick any of a number of world leaders who have decimated countries, committed genocide, or repressed and ...
... of the psalm is a combination of trust and blessing, and a good place to emphasize our need, even in the midst of our own personal crisis, to pray for others in need. David, out of sorts with the popular political winds and under suspicion of divine abandonment, prays for Israel nevertheless: “May your blessing be on your people” (3:8a). Illustrating the Text A sacred sorrow Worship: Plan a service of sacred sorrow, when your congregation has the opportunity to lament about their sins, about the cross ...
... had invaded their land. How rarely do acts of kindness, mercy, and generosity become news?! We live in a time where newspaper headlines and television news shows are dominated by stories about deceit, selfishness, immorality, corruption, catastrophe, murder, rape, hatred, and suspicion. Through some perverted sense of the dramatic, it is assumed that evil alone is news. This point of view warps our judgment and leads us to the pessimistic view that there is little good left in the world and that few ...
... like the story about the mountaineer who had been gone from home for over a week and when he came back home his clothes were torn, his shoes were worn thin, and it was obvious that he was exhausted. His wife put her hands on her hips and said with suspicion, “Where in tarnation have you been?” “I went out in the woods to check the still,” replied the mountain man, “and a giant bear stepped out in front of me. I took off running ahead of him and finally lost him. I never ran so fast in my life ...
... impurity will cause a destructive physical reaction with a permanent effect worse than wearing a scarlet letter A for Adultery. An innocent woman vindicated in this way by the all-seeing Lord himself would be completely freed from any social stigma of suspicion. Her husband could enjoy full confidence that she was faithful, and their marriage could be healed. A less potent ceremony would not have the same effect. (Compare parallels in Luke 7:37–50, but Jesus forgave a woman rather than vindicating her ...
... Rahab was a common prostitute or a cultic prostitute who would have played a more highly regarded role in Canaanite religion. But regardless of which, her house would have been a place where the presence of male strangers would arouse the least suspicion, thus likely explaining why the spies choose to stay at her place. Nonetheless, the spies’ cover is apparently blown, as the king of Jericho finds out about their presence and sends word to Rahab commanding her to turn them over. Instead of obeying ...
... wineskins, put on worn clothes, and bring with them dry and moldy food (9:4–5). They are even careful enough to mention only Israel’s earlier victories under Moses instead of the more recent victories over Jericho and Ai, so as not to arouse suspicion that they actually live closer than they have claimed (9:10). The Israelites, without inquiring directly of the Lord, fall for the ruse and make a treaty with the Gibeonites, and the leaders of the assembly ratify it by oath. Three days after the treaty ...
... has moved away from the rest of his people toward the north. He has apparently made a peace treaty with Jabin, whose army Sisera commands (4:17). This friendly relationship thus paves the way for Jael’s offer of hospitality to be accepted without suspicion. Jael’s provision of a blanket, and of milk when Sisera merely asks for water, probably further enhances Sisera’s trust. The irony is that when Sisera instructs Jael to answer in the negative when asked if anyone (literally “a man”) is there (4 ...
... has slain his thousands, and David his tens of thousands” (18:7). The refrain must have been sung throughout the country because even the Philistines know about it (1 Sam. 21:11). When Saul hears the refrain, he is infuriated and his jealousy and suspicion of David increase (18:8–16). Coupled with the influences of another “evil spirit from God” (18:10), this jealousy drives Saul to hurl his spear at David while the young warrior is temporarily back at his musician’s post. Saul misses twice, and ...
... later spare Shimei’s life again (2 Sam. 19:23), eventually Shimei is executed by Solomon (1 Kings 2:46). When Absalom arrives in Jerusalem he is congratulated by Hushai the Arkite, the man David hopes will be able to nullify the counsel of Ahithophel. In spite of Absalom’s suspicions, Hushai is able to convince him that he will serve the new king because he is David’s son.
... present when David crosses the Jordan and reenters the promised land, some of the northern tribes have not yet arrived. Apparently the men of Israel feel that the absence of these tribes could be interpreted as lack of support for David. There remains the lingering suspicion that David is partial to his own tribe, whereas the ten tribes constitute the bulk of the nation. So, at a time when David seems to have won back the hearts of the people, friction is already developing between the North and the South.
... a common enemy in Saul (see 1 Sam. 11:1–11; 12:12). The death of Nahash and accession of his son Hanun introduces ambiguity into the relationship between the two kingdoms, not surprising in times of leadership transition in the ancient world. Hanun’s suspicion of David’s intent leads to his shameful treatment of Israelite messengers, whose hair is shaved and nakedness revealed (cf. Isa. 47:2–3). Such treatment of messengers is a rebuff of the one who sent the messengers and in this case a cause for ...
... prior to this he has hidden his sadness but now he senses that it is time to approach the king with his concerns. Although Nehemiah has prayed and planned, he is afraid (2:2), for he knows the danger of anything that might raise the king’s suspicion. Nehemiah’s reply has been well planned. The king apparently understands that Nehemiah wants to make a request. The king’s question is so direct (2:4), and Nehemiah is so aware of the great importance of his answer, that he first, in his heart, prays to ...
... slaves (chap. 34). Intercession is understood to belong to the prophet’s ministry. Prayer could ensure the Babylonians’ permanent departure. Jeremiah’s message is simple: the Babylonians will be back! Jeremiah’s message to surrender to Babylon (27:12) causes suspicion about his patriotism. The charge in the arrest is that Jeremiah is defecting to the enemy (37:13). Others have already defected (38:19; 52:15). From a vaulted cell in a dungeon at Jonathan’s house, Jeremiah is summoned personally ...
... God is that attribute which defines Yahweh as the source of all, the only one worthy of humanity’s loyalty, worship, and obedience. He is jealous of his rights as the king of the universe. The jealousy of God is therefore not an expression of suspicion but rather of precaution, so as not to permit his creatures to disregard his honor or to assume glory for themselves with little regard for him. The divine reaction of anger is an expression of his jealousy. His divine majesty has been wounded and demands ...
... the child’s whereabouts so that he might join the Magi in worshiping this king (2:8). The reader has some hint that all is not right in Herod’s request, since Matthew has indicated that Herod as king was disturbed by his original encounter with the Magi. Suspicion of Herod’s motives is confirmed by a warning to the Magi in a dream not to return to Herod (2:12). Instead, after the star leads the Magi to Jesus, they give gifts and worship him (their purpose in coming; 2:2, 11); then they return home.
... Gospel. It contains no exorcisms, and Satan’s only role involves the efforts of those who are Jesus’s fiercest opponents (the Jews, 8:44; Judas Iscariot, 6:70; 13:2, 27). Satan’s chief work is in undermining Jesus’s testimony and his glorification. No suspicions are raised when Judas departs (13:27) because he was the custodian of the group’s funds (cf. 12:6) and he had tasks to do: acquire provisions for the festival and give special offerings to the poor on Passover night. Verse 30 is crucial ...
... stand up to defend Paul against false accusations may reflect their own doubt concerning the missionary practices of Paul. That none of these “many thousands” of Jewish believers (21:20) defend him when he is later arrested (cf. 21:27–36) only strengthens this suspicion. On the one hand, Luke’s failure to mention the reception of the collection that Paul brings back to Jerusalem may confirm Paul’s fear as reflected in his own writings just prior to his return to Jerusalem, when he asks for prayer ...
... , and a corrupt inner life (see Titus 1:12; 2:12). First, the teaching is contrary to true godliness, pointing people to a focus on something other than Jesus Christ (6:3–4). Second, the teaching promotes “envy, strife, malicious talk, evil suspicions and constant friction.” Third, the teaching flows from people who are deluded about their own importance (they are “conceited” [6:4]) and are driven by an appetite for gain (6:5): “who think that godliness is a means to financial gain.” Modern ...
... explains why the Son had to become a man and suffer and die as a man. As the larger subject of the comparison of the Son to angels is not forgotten (2:16), it may be assumed that this explanation is offered in part to allay the suspicion of his readers that Jesus’s reputation, on account of his humanity and humiliation at the hands of mere men, suffers in comparison with that of such purely spiritual and mighty beings. The reason that the Son became a man and incurred such ignominy was precisely that ...
... of God, and its effectuality is therefore neither earthly nor temporary but spiritual and eternal (8:1–2; cf. 4:14). He exercises his priesthood not at some distance from God but in God’s immediate presence (see 9:24). The point is reiterated to allay the suspicions of his Jewish readership (8:3–5). Although Christ is not now visible to his people as a priest, his priestly work is no less authentic inasmuch as it involves the offering of sacrifice (Heb. 5:1)—that of himself, not that of the law (7 ...