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 326 to 350 of 4770 results

326. God and Mammon

Luke 16:16-18, Luke 16:1-15

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R.T. France

... of the Old Testament in the ministry and teaching of Jesus. 16:18 Anyone who divorces his wife. This is the only teaching about divorce in Luke. Matthew 5:31–32 and Matthew 19:3–12 = Mark 10:2–12 fill out the picture of Jesus’s views, which were controversial in a Jewish society that generally accepted a man’s right to divorce his wife (not vice versa) on the basis of Deuteronomy 24:1–4. Divorce carried an automatic right for both man and woman to remarry. Jesus’s more rigorous teaching is ...

327. Jesus Takes the Initiative

Luke 21:5-38, Luke 21:1-4, Luke 20:41-47

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R.T. France

... Messiah or the Son of David, but in the light of his arrival in Jerusalem, it could hardly be understood as simply an objective theological question. 20:44 David calls him “Lord.” How then can he be his son? Jesus’s argument depends on the view that David was the author of Psalm 110, and that its subject is the Messiah. Both points would be disputed by most modern scholarship (which sees the psalm as the words of a court prophet celebrating the enthronement of David himself or one of his successors ...

328. Getting Ready for the Passover

Luke 22:7-38, Luke 22:1-6

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R.T. France

... position as a prisoner stood in stark contrast to the great power he had once possessed as a special counsel to Richard Nixon. He writes, I was blind. Indeed, only in the “breakdown of power” did I finally understand both it and myself. For my view of life was through such narrow openings as the elegantly draped windows of the White House and my vistas were of lush green lawns, manicured bushes, and proud edifices housing the corridors of power. But looking at the world from the underside through the ...

329. Freedom from the Law through Christ, Enslavement to the Law through Adam

Romans 7:7-25, Romans 7:1-6

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C. Marvin Pate

... be translated as “principle” or “power.” James Dunn, for example, says that nomos is the Mosaic law throughout 7:13–25.5He takes the law of God (Moses) to be now freed from this age, and Israel’s misuse of it to create social barriers. In my view, since Romans 3:27–31 records three different renderings of nomos (law of Moses, principle/power, and covenant), I see no reason why nomos could not be rendered in different ways in 7:21–23: the law of Moses and the principle/power of sin. Thus, 7 ...

330. Ethics and Eschatology

Romans 13:8-14

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C. Marvin Pate

... law.[5] Third, James Dunn approaches 13:8–10 from the New Perspective on Paul. The curse of the law has been lifted in Christ so that now believers can obey the law in the power of the Spirit and guided by love.[6] The last two views seem to miss the eschatological significance of Paul’s statements in 13:8, 10 (love fulfills the law): Christ is the end of the law. Verses 9–10 state Leviticus 19:18 positively, “love your neighbor as yourself,” and negatively, “love does no harm to its neighbor ...

331. Message to Smyrna

Revelation 2:8-11

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J. Scott Duvall

... about Christians, thereby opening them up to persecution. There are several important reasons why these Jewish accusers might have been motivated to inform on Christians.5Some Christians had converted from Judaism, and this might have sparked a reaction. Christians were viewed as people who distorted the Jewish law. By confessing Jesus as the divine Messiah, they were committing blasphemy. This would have been especially offensive if they had borne witness to Jesus in the synagogue as Paul had done earlier ...

332. Holiness of Priests

Lev 21:1–23:2

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Joe M. Sprinkle

... ; Judg. 15:6), an ignoble punishment for putting her father into mortal danger in the sanctuary. Unlikely but conceivable is an alternative view that this refers to branding to stigmatize her and mar her beauty (Isa. 3:24; cf. comments at Lev. 20:14). 21:10 ... off” (ESV, KJV, NASB, NRSV) or “is subject to being cut off.” This is an act of God with no human agency in view. On “I am the Lord,” see “Additional Insights” following the unit on Leviticus 19:1–37. 22:4–8 If a descendant of Aaron ...

333. Failure to Enter the Land

Num 13:1–14:9

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Joe M. Sprinkle

... Love” (hesed) encompasses the love, grace, mercy, loyalty, faithfulness, and the like that one shows to someone with whom one has a relationship. In pointing out that God abounds in hesed, or “covenant love,” Moses is beseeching God to act in love and mercy in view of his covenant relationship with Israel despite its sin. In Exodus 34:6, after Israel has made the golden calf, “God’s love takes the shape of mercy and grace, of abstaining from anger and of being ready to forgive the thousands (i.e ...

334. A Prodigal Son Comes Home in Body, but Not in Spirit

2 Sam 14:1–15:12

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Robert B. Chisholm Jr.

... this pattern of deceit in his handling of Uriah. Once again, so-called wisdom is turned on its head: David accepts advice that is anything but wise (see 14:13–14). 14:17 like an angel of God in discerning good and evil. Such discernment is viewed as a fundamental characteristic of wisdom (see v. 20; cf. Gen. 3:5–6) and as something possessed by divine beings (cf. Gen. 3:5, 22; Prov. 30:3). Ironically, David’s decision to restore the murderer Absalom, like his earlier one regarding the murderer Joab ...

335. Obedience Is Better Than Sacrifice

1 Samuel 15:1-35

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Robert B. Chisholm Jr.

... . But now, drunk with success, he seeks to elevate himself in the nation’s eyes, ironically, just before receiving a prophetic rebuke and divine rejection notice. 15:13 I have carried out the Lord’s instructions. The Lord does not share Saul’s view (v. 11). The verbal repetition draws attention to Saul’s naïveté and spiritual insensitivity. Seemingly oblivious to what he has done, he pronounces a blessing on Samuel and boasts that he has carried out the Lord’s command. 15:15 they spared ...

336. David on the Run

1 Sam 21:1–22:5

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Robert B. Chisholm Jr.

... Doeg’s Edomite identity marks him as an especially dangerous character to the exilic readers of the history, for by this time the Edomites are viewed as archenemies of Israel (see Isa. 34:5–17; 63:1–6; Obad. 1–21). 21:8 I haven’t brought my sword. David’s ... ability to protect him and give him victory against powerful enemies (cf. 1 Sam. 17:46, 51), but one wonders. David seems to view it as his source of defense, not simply as a trophy.3The irony continues in the next verse as David flees to ...

337. Adversity of a Righteous Man

Job 1:1-22

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Daniel J. Estes

... divine council who assists Yahweh in the governance of his world, then he plays a role comparable to the spirit in 1 Kings 22:19–23. On the other hand, if his actions toward Job are malicious, then the concept of the adversary here could be viewed as a precursor to a more fully formed understanding of Satan, whose activity as the accuser of God’s people is developed explicitly in the New Testament (Rev. 12:9–10). Teaching the Text Even though every person faces a unique set of circumstances, adversity ...

338. Job Considers a Legal Dispute with God

Job 9:1–10:22

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Daniel J. Estes

... to Job (the Hebrew term for “storm” in 9:17 is nearly identical to the word in 38:1 and 40:6). What Job here views with anxiety eventually will become the setting for the restoration of God’s blessing to him. 9:19–20 who can challenge him? Job ... God who has previously shown great tenderness and love now seems to be antagonistic toward Job. Job’s pain has prompted him to view God negatively rather than to remember that God does not change in his character and plan. Adversity can bring a person to ...

339. Job Feels under Attack by God

Job 16:1-17:16

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Daniel J. Estes

... and he realizes that death cannot give his children back to him. As in 3:17–19 and 7:9 (cf. Ps. 6:5), death is viewed as a shadowy and joyless semi-existence in which the dead are trapped. Job’s hope will not come in his death, for the grave ... Job’s piety seems like a waste, and his trust in God appears ill founded, because Job’s adversity continues unabated. Those who view Job through the lens of retribution theology can only conclude that Job is sinful and self-deceived. Thus, at this stage in ...

340. Bildad Again Beats the Retribution Drum

Job 18:1-21

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Daniel J. Estes

... system leaves no room for a righteous person to suffer as Job has. Understanding the Text Bildad’s second response to Job, in this chapter, echoes many of the points made by Eliphaz in his second speech, in Job 15. As a theoretical thinker, Bildad views Job’s situation as a generic case study of retribution, not as the unique, personal tragedy that it is. Bildad’s rigid thinking, therefore, leaves him little room to encourage Job. Bildad begins with a strong retort against Job (18:1–4), rejecting as ...

341. Eliphaz Condemns and Counsels Job

Job 22:1-30

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Daniel J. Estes

... the Text Eliphaz has good intentions, but he fails to provide the kind of help that Job truly needs. Eliphaz insists on viewing Job’s experience solely through the lens of retribution theology, and as he does that, his focus becomes blurred and his vision ... God, Eliphaz elevates one aspect of God’s character above another. This imbalance brings Eliphaz to an inadequate and skewed view of God. Similarly, we must be careful to hold together biblical truths that may seem to be contradictory. For example, the ...

342. Job Comes to a Good End

Job 42:7-17, Job 42:1-6

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Daniel J. Estes

... Yahweh has posed to him, he comes to the realization that Yahweh knows vastly more than he does. Previously, Job spoke confidently about things that he now recognizes he did not really know at all. Before, Job viewed Yahweh through the lens of what he thought he understood, but now he views himself through the lens of what Yahweh actually understands fully. When Job looks through the lens of Yahweh, he acknowledges that he himself is very limited in his own knowledge but that Yahweh is omniscient. If we ...

343. “You Are My Son; Today I Have Become Your Father”

Psalm 2:1-12

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C. Hassell Bullock

... 1), thus paying him homage. Theological Insights Arguably, no theme in the Old Testament is more important than the sovereignty of God. Psalm 2 teaches this theme in the context of the international arena. While the nations of Israel’s world, and ours too, may view their sovereign rights apart from the universal rule of the God of Scripture, it is a false premise, one at which the sovereign Lord laughs (see the sidebar). Teaching the Text The key theme of Psalm 2 is God’s sovereignty, or we might phrase ...

344. “Lord, Our Lord, How Majestic Is Your Name in All the Earth!”

Psalm 9:1-20

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C. Hassell Bullock

... earth for God’s glory—God’s glory is portrayed everywhere. Even the inclusio hints that, just as the whole psalm is contained between the duplicate verses, so God’s name is majestic in the whole universe. The rest of the psalm is to be viewed in that inclusive frame (also Ps. 19:1). It would be appropriate to observe that God created this world with an inherent orientation toward the Creator. That has many implications for life and suggests that our hearts are restless till they rest in God.10Even ...

345. “Do Not Drag Me Away with the Wicked”

Psalm 28:1-9

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C. Hassell Bullock

... of leadership are myriad, sometimes posed by cordial faces with malicious intentions, and we pray that God will be the real Shepherd. Understanding the Text Gunkel lists Psalm 28 among the individual complaint songs, the genre that, in his view, forms the basic material of the Psalter.[1] Gerstenberger, based on the elements of petition, thanksgiving, and intercession, agrees and considers this psalm a model representative of the individual complaint psalm,[2] commonly referred to as the individual lament ...

346. “Blessed Is the One Whose Transgressions Are Forgiven”

Psalm 32:1-11

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C. Hassell Bullock

... maskil.The heading of the psalm, in addition to “Of David,” brings to our attention for the first time in the Psalter the word maskil (a noun with the form of the Hiphil participle, from skl, “to instruct,” or “to be skilled”). Hakham represents the view of some scholars that a maskil teaches a moral lesson (thus a didactic psalm), suggested by 32:8, where the participle occurs (same form as the noun), “I will instruct you and teach you in the way you should go.”[6] Besides Psalm 32, however ...

347. “Your Love, Lord, Reaches to the Heavens, Your Faithfulness to the Skies”

Psalm 36:1-12

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C. Hassell Bullock

... s servant David and the “upright in heart” (36:10). Only here and in Psalm 18 (title) is David called the “servant of the Lord.” In fact, the two titles are exact duplicates, except for the historical note appended to the title of Psalm 18. In view of Moses’s role as prophet par excellence (Deut. 18:15–22), Craigie proposes that the first word in the body of the psalm (ne’um, “an oracle”; NIV: “message”) be treated as an introduction to a prophetic message, as it is in the last words ...

348. “I Confess My Iniquity; I Am Troubled by My Sin”

Psalm 38:1-22

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C. Hassell Bullock

Big Idea: When our sins and their consequences are misconstrued by our adversaries, God will dispense his discipline without malice. Understanding the Text Psalm 38 is an individual lament (esp. 38:2–14) about the psalmist’s sickness that, in his view, has been caused by his sin, which he confesses (38:3–4, 18). Generally this genre includes, according to Westermann, complaints against God, against an enemy, and against the psalmist himself.[1] While a lament need not contain all three, Psalm 38 does ...

349. “The Span of My Years Is as Nothing before You”

Psalm 39:1-13

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C. Hassell Bullock

... shortened Hiphil of the root msh, “to melt.” The picture is that of healthy flesh melting away at the slow, persistent work of a moth (see Hosea 5:12). 39:12 as a foreigner, a stranger. The sociology of the ancient world comes into view in the nouns “foreigner” (ger) and “stranger” (toshab) of 39:12. The “foreigner” was the person who took refuge in Israel, driven from his or her homeland by economic or political hardships. Abraham was called a ger in Hebron (Gen. 23:4), Moses in Midian ...

350. “Truly My Soul Finds Rest in God”

Psalm 62:1-12

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C. Hassell Bullock

... ” (62:9). That, contends David, has nothing to commend it to the world: “Surely the lowborn are but a breath” (62:9a). The same can be said for the other end of the social spectrum: “The highborn are but a lie” (62:9b). Both are to be viewed in contrast to God, who is a rock and fortress, and in whom David has found rest. The second object of comparison is riches (62:10), which probably include both illegal money and that which is honestly earned. “Do not trust” them; “do not set your heart ...

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