... If Jesus had not come, there would have been no sin (cf. 9:41), for sin is defined solely as hatred of Jesus and, consequently, as hatred of the Father who sent him. Drawing once more on the experience of the psalmists of Israel, Jesus adds a supporting Scripture quotation: “They hated me without reason” (Pss. 35:19; 69:5; cf. Ps. Sol. 7.1). If the one great commandment is love, the one great transgression is hatred. Now that the precedent of hatred has been set, the disciples can be under no illusions ...
... you gave me: Some ancient manuscripts read in v. 11, “By the power of your name protect those you gave me,” and in v. 12, “By the power of your name I protected those you gave me”—in both cases referring to the disciples, as in v. 6. The better-supported text, used by the NIV, however, clearly states that the Father has given to Jesus his own name. The giving of the Father’s name to Jesus is perhaps analogous to the giving of his glory (cf. v. 24), and is surely included in the all of v. 10. But ...
... judge him by your own law (18:31). It also makes clear that, as far as Pilate was concerned, they had the power to carry out the death penalty if they so decided. Though they were unwilling or unable to do so, probably out of a lack of broad-based support, they remained firmly convinced that We have a law, and according to that law he must die [i.e., the law of blasphemy, Lev. 24:16] because he claimed to be the Son of God (v. 7). The mention of the title Son of God for the first time in ...
... vinegar has no discernible ritual significance. This is more likely a case of narrative imprecision than a conscious attempt to make a theological statement (What would the statement be?). The famous conjecture that it was a “javelin” (Gr.: hyssos instead of hyssōpos), supported by one very late manuscript, is more ingenious than convincing. 19:30 He bowed his head and gave up his spirit: lit., “handed over the spirit.” Some have seen in this expression a conferring of the Holy Spirit on the church ...
... vinegar has no discernible ritual significance. This is more likely a case of narrative imprecision than a conscious attempt to make a theological statement (What would the statement be?). The famous conjecture that it was a “javelin” (Gr.: hyssos instead of hyssōpos), supported by one very late manuscript, is more ingenious than convincing. 19:30 He bowed his head and gave up his spirit: lit., “handed over the spirit.” Some have seen in this expression a conferring of the Holy Spirit on the church ...
... below on 2 Cor. 2:15), perhaps our passage implies that Paul interceded on behalf of the offender (cf. 2:10), so that his punishment (and that of the church) would abate. The fact that Paul may be alluding to this OT tradition is supported by the following verse. 2:7 As a result (hōste) of the offender’s punishment being enough, the Corinthians should pardon the offender. The verb translated here be overwhelmed is katapothē (from katapinein), meaning “be swallowed up” with total extinction as a ...
... Corinthians’ responsibility in view of all the churches. Paul boasted to the Macedonian churches about the Corinthians (7:14; 9:3) and presumably to others as well (cf. 7:4). For this reason, the Corinthians should receive Paul’s emissaries in love and support them. In this way, the Corinthians preserve the brotherly fellowship in the love of Christ and, at the same time, they substantiate Paul’s boast about them to the other churches. If the Corinthians fail to cooperate, then Paul will lose face. 9 ...
... “tribes”), which does not serve Paul’s purpose of making a direct connection between this text and the gospel he preaches to the Gentiles. Moreover, Paul’s opponents may legitimately have found it hard to understand how Paul could find scriptural support for his contention that the Scripture foresaw that God would justify the Gentiles by faith. In Genesis the Gentiles are promised blessing, not justification. And when in other parts of Scripture there is an expressed hope for the inclusion of the ...
... a person. Such a one is not just undecided but, in fact, unstable. Now, indeed, he or she may “trust” in God and be part of the church, but with a heart filled with doubt, this person is emotionally keeping options open and other lines of support clear. There is a basic instability within that will eventually become evident in behavior. You cannot trust such a person, for he or she is like Aesop’s crow, trying to walk down two paths at once. The implied call is for commitment. “Put all your eggs ...
... aware that severe trials were looming), they can find encouragement in the reminder that they are not being left to fend for themselves. Even now they are being shielded by God’s power, that is, by one who is all-knowing about the future and all-sufficient to support those who belong to him in anything they may have to meet. Provided they firmly believe this as a matter of faith, they can rest assured that God will not fail them in their hour of need. The divine shield (Gen. 15:1) will continue to be the ...
... human beings through the resurrection of Jesus Christ. Here Peter speaks of the new birth being brought about through (dia, agent) the living and enduring word of God, whether oral as in preaching, or written as in Scripture. Furthermore, when Peter goes on to support his statement with a quotation from the OT, he cites Isaiah 40:6–8 (LXX) with a slight but pointed modification: but the word of the Lord stands forever, instead of Isaiah’s “word of our God,” thus applying the prophet’s words to ...
... her husband concerns the sexual relationship and should not be taken in a more general and oppressive sense. It is noticeable that much more advice is addressed to wives (six verses) than to husbands (just v. 7), for the former were in far more need of support and guidance in what could be a tricky situation. The position of women in the ancient world was never an easy one. In Roman, Greek, and Jewish cultures women were subject to the authority of their husbands. If a husband were converted to Christ, it ...
... he sent an additional ten female donkeys loaded with grain and bread and other provisions for his journey to Egypt. Joseph had his brothers take back such a huge amount of supplies not so much to meet the family’s needs as to provide evidence to support the incredible report that Joseph was alive and a high official in Egypt. He concluded by ordering his brothers not to quarrel on the way. His gentle admonition reminded them that his living in Egypt was a result of their quarreling in the past. Certainly ...
... father-in-law, Moses sought Jethro’s blessing and received it with his words, “Go, and I wish you well” (shalom). Jethro had welcomed him, given him his daughter, a home, and constant employment (2:20–21; 3:1). He would later continue in a supporting role, taking Zipporah and the children out of harm’s way during the exodus, returning her, and giving administrative advice (18:1–27). Looking forward, the Lord spoke to Moses again in Midian. God will never be far from Moses throughout the rest of ...
... i.e., God’s character, v. 19). The Lord’s response to Moses did not even mention glory. God said, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the LORD, in your presence.” What Moses saw would simply serve to support what he had heard (34:5–7). The Lord gave a preview of 34:6–7 in verse 19b. “I will have mercy (khanan, “be gracious”) on whom I will have mercy, and I will have compassion (rakham) on whom I will have compassion.” This expansion of the ...
... because Yahweh had given Ar to the descendants of Lot as a possession. When Deuteronomy’s prominent land theology in relation to Israel’s possession of Canaan is taken into account, this direct statement that Yahweh had given other lands to other peoples, supported by the parenthetical notes that follow, is quite remarkable. Three times this passage says that Yahweh had given land to other peoples—to Edom (v. 5), to Moab (v. 9), and to Ammon (v. 9)—using the same vocabulary as is characteristically ...
... Israel’s existence, which will be fulfilled only by its obedience to the covenant, is expressed with the same phraseology by Jeremiah in his acted prophecy (Jer. 13:1–11; cf. 33:9). If these close parallels are allusions to the Deuteronomic text, then they support the understanding that it is primarily the honor of Yahweh that is the goal of the exaltation of Israel. And this impression is further strengthened by the final phrase of the chapter, that Israel would be a people holy to the LORD, for this ...
... . Shout for joy, O heavens, before him, Worship him all you sons of God. Shout for joy, O nations with his people, give might to him all you messengers of God. (Wiebe’s translation of Albright’s reconstruction) Apart from the textual support for this reconstruction, it also has the contextual plausibility of combining the “heavens,” the “sons of God,” and “the nations” in exactly the way the content of the song has combined the heavenly/cosmic and the earthly/historical dimensions of God’s ...
... . The abundance of the seas: The northern tribes of Zebulun and Issachar would benefit from the opportunities and resources of the Mediterranean Sea and the Sea of Galilee. 33:20f. Gad had been allocated the table land in the northern Transjordan, but was committed to supporting the other tribes in their conquest of the land to the west of the river (cf. 3:12–20; Num. 32; Josh. 22:1–9). 33:24 The blessing on Asher is a “pun” on the name, which means “happy” or “blessed.” Asher’s territory ...
... 16; 9:23). Jehoshaphat controls Edom as Solomon had controlled his districts, and that is why the “king” of Edom (Hb. melek, the same word that lies behind the NIV’s ruled here) turns up in alliance with Judah in 2 Kgs. 3, in what is noticeably a supporting role. Judah’s control of Edom is not, in fact, challenged until the reign of Jehoshaphat’s son, Jehoram (2 Kgs. 8:20–22). 22:50 / Jehoshaphat rested with his fathers: We shall hear of Jehoshaphat again in 2 Kgs. 3, in a “flashback” to the ...
... of Elijah’s fate in 2 Kings 2:1–18 and the apparent similarity between his experience and that of Enoch, who was also “taken” (Hb. lqḥ) by God in Genesis 5:24 (cf. Heb. 11:5; Gen. Rab. 25:1). But the Gospels do not support this view and, by locating the “real” Elijah on the mountain, the transfiguration narrative in Matthew and Mark makes it quite clear that John is “Elijah” only in some figurative sense. This may explain John’s own denial that he is Elijah (John 1:19–34). In ...
... of Elijah’s fate in 2 Kings 2:1–18 and the apparent similarity between his experience and that of Enoch, who was also “taken” (Hb. lqḥ) by God in Genesis 5:24 (cf. Heb. 11:5; Gen. Rab. 25:1). But the Gospels do not support this view and, by locating the “real” Elijah on the mountain, the transfiguration narrative in Matthew and Mark makes it quite clear that John is “Elijah” only in some figurative sense. This may explain John’s own denial that he is Elijah (John 1:19–34). In ...
... of Elijah’s fate in 2 Kings 2:1–18 and the apparent similarity between his experience and that of Enoch, who was also “taken” (Hb. lqḥ) by God in Genesis 5:24 (cf. Heb. 11:5; Gen. Rab. 25:1). But the Gospels do not support this view and, by locating the “real” Elijah on the mountain, the transfiguration narrative in Matthew and Mark makes it quite clear that John is “Elijah” only in some figurative sense. This may explain John’s own denial that he is Elijah (John 1:19–34). In ...
... on your behalf?: Elisha offers the woman unspecified benefits, through his patronage, from the king or the commander of the army—two of the most powerful people in the land. She has no need of their help, since she is living among her own kinsfolk and has their support and protection. This will not always be the case (2 Kgs. 8:1–6). 4:23 It’s not the New Moon or the Sabbath: The implication is that it was customary to consult prophets on rest days (cf. Amos 8:5). A further implication is that the ...
... on your behalf?: Elisha offers the woman unspecified benefits, through his patronage, from the king or the commander of the army—two of the most powerful people in the land. She has no need of their help, since she is living among her own kinsfolk and has their support and protection. This will not always be the case (2 Kgs. 8:1–6). 4:23 It’s not the New Moon or the Sabbath: The implication is that it was customary to consult prophets on rest days (cf. Amos 8:5). A further implication is that the ...