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 3626 to 3650 of 4339 results

3626. Recognize that Bad Days Can Bring about Good

Ecclesiastes 7:1--8:1

One Volume

Gary M. Burge

... in these verses. The initial proverb (7:1a), which uses a wordplay to tout the superiority of a good name (Hebrew shem) over a good perfume (Hebrew shemen), could have a number of applications. For example, following 5:10–6:9, it could affirm the superiority of character to wealth, as in Proverbs 22:1. Linked to 7:1b–4, however, the verse most likely refers to one’s reputation at death and the aromatic oil used in preparing a corpse for burial. A good name makes a more lasting impression than a good ...

3627. Be Joyful & Reverent

Ecclesiastes 11:7--12:8

One Volume

Gary M. Burge

... of the scenario is clear. Verse 3 describes the reactions of four individuals or groups, namely, the male and female owners and household servants. The male housekeepers (= arms, cf. 2 Sam. 15:16) shake, while the “strong” men (= legs, probably designating financial or character strength) bend or grow crooked. The miller maids (= molars) have become too few to grind, while the view through the windows for the ladies of leisure is obscured (= eyes, cf. Judg. 5:28; 2 Kings 9:30). The double doors to the ...

3628. I am a Rose of Sharon

Song of Songs 2:1-17

One Volume

Gary M. Burge

... of the fig orchards (2:11–13). Love is awakened; it is now time for the lovers to be rejoined in their natural setting. The certainty of warmth and spring growth following the winter rains no doubt images the ever-budding affections of the lovers. The two-character interpretation of the poem strains at this point to make sense of the plot. If Solomon is the lover, why must he come from the hills and peer through garden lattices for a glance of the maiden? If the maiden is confined in the palace precincts ...

3629. All Night Long

Song of Songs 3:1-11

One Volume

Gary M. Burge

... first stanza of the poem concludes (3:5) with a word-for-word repetition of the charge previously made to the harem women. The King Woos the Shulammite Maiden (3:6–7:9) 3:6–5:8 Review · The king’s first proposal:The two-character approach to the Song identifies this unit as a segment of what was probably a longer royal nuptial song honoring the marriage of Solomon and the maiden and celebrating the consummation of their love (cf. Psalm 45). However, this understanding of the poem cannot adequately ...

3630. Where has Your Lover Gone

Song of Songs 6:1-13

One Volume

Gary M. Burge

... Omride dynasty (ca. 885 BC; 1 Kings 16:8, 15, 17, 23). The “queens” and “concubines” are a reference to Solomon’s harem, while the “virgins” or “maidens” are probably the countless number of women of marriageable age in the realm. The two-character interpretation of the poem argues (most unconvincingly!) that the love of the king (Solomon) and the maiden (perhaps Abishag) is pure and genuine since there are only 140 women in the royal harem at the time (cf. Carr, 148). The final question ...

3631. Damascus and Israel

Isaiah 17:1-14

One Volume

Gary M. Burge

... (17:9–11). The reason for the judgment is given in verse 10. The people have forgotten the God of their salvation, their Rock, who could provide a refuge. Instead of committing themselves fully to Yahweh they have given themselves to pagan nature cults. The character of these cults is not clear; they may have been the cults of Adonis. It may very well be that at these sites there were also gardens symbolic of the powers of the deities. However, these people who do everything to appease the deities by ...

3632. The Redemption of God’s People

Isaiah 25:1-12

One Volume

Gary M. Burge

... children by wiping away their tears (25:8; cf. Rev. 7:17; 21:4). He will “remove [their] disgrace” and share his honor with them. Then God’s children will respond with thanksgiving and confidence in God’s saving power (25:9–10a). True to character, Isaiah suddenly bursts out in hymns as he reflects on the great salvation and permanent establishment of God’s kingdom (24:21–23; 25:6–8; 26:1–6). God’s children wait (NIV “trusted”) for divine deliverance (25:9). Moab is symbolic of all ...

3633. Going Back on One’s Word

Jeremiah 34:1-7, Jeremiah 34:8-22

One Volume

Gary M. Burge

... word. The incident inspires a sermon. Covenant making must be taken seriously. The rescinding of covenant is ultimately an offense against God, for it disregards God’s stipulations. To profane or desecrate is to make commonplace, to rob something of its special character, to render something holy unholy. What if God in his covenant making waffled, as did Zedekiah? A paraphrase of the pun on freedom could read: “Since you have not freed up the slaves, I [God] am freeing you up for the sword, pestilence ...

3634. The Execution of the Idolaters

Ezekiel 9:1-11

One Volume

Gary M. Burge

... . This concept is reflected in the seal placed on the foreheads of the faithful in Revelation 7:3. Nobody except the godly remnant is exempted from divine judgment. Sex makes no difference and neither does age. The only thing that spares one is character and commitment. Ezekiel is not exactly beside himself with joy as he observes these things. He intercedes for the people. Ezekiel 9:8 and 11:13 are the only instances in which Ezekiel intercedes on behalf of his people, a ministry God requested Jeremiah ...

3635. The Sword of Judgment

Ezekiel 21:1-32

One Volume

Gary M. Burge

... a military analogy. In either case, the catastrophe will be far-reaching. The phrase “I am going to cut off the righteous and the wicked” (21:4) is difficult. Has not Ezekiel, just three chapters back, said the opposite? Does character count for nothing? Granted that one’s righteousness cannot save another person (chap. 14), now it seems that the righteous cannot even save themselves. Possibly, Ezekiel is intentionally employing hyperbole in speaking of undiscriminating calamity, all for the sake of ...

3636. Restoration and Regeneration

Ezekiel 36:1-38

One Volume

Gary M. Burge

... God’s action, be it in judgment or in compassion. The point Ezekiel is making here is that whatever future Israel has comes from God. Neither the people’s repentance nor their facile claims on God’s mercy can regain the land. God’s own character and sovereign purposes will be the determining factor. God must impress on his people that he is holy (36:23b) and that his name is holiness (36:23a). God has a more profound interest than the geographical relocation of the exiles to Judah and Jerusalem ...

3637. Jonah’s Unjustified Anger and God’s Response

Jonah 4:1-11

One Volume

Gary M. Burge

... injustice or “evil” (NIV “to Jonah this seemed very wrong”). Ironically, God’s compassion lessens his divine wrath in 3:9–10, while the anger of Jonah, a mere mortal, is further inflamed. Jonah affirms his knowledge of God’s gracious and compassionate character, employing the formula in Exodus 34:6–7 describing divine attributes. The formula was first uttered in its fullest form to Moses; partial forms also occur in other texts (Num. 14:18; Ps. 103:8–13; Nah. 1:3; Mic. 7:18–19; Joel ...

3638. The Cause and Certainty of Nineveh’s Downfall

Nahum 3:1-19

One Volume

Gary M. Burge

Nahum 3:1–7, with its terse, powerful phrases, depicts Nineveh in a typical battle, overwhelming yet another hapless victim. The woe is here a divine denunciation and pronouncement of judgment (3:1–4). Verse 1 masterfully depicts both the character of Nineveh and the source of its prosperity and greatness. It was built on bloodshed and deceit and can maintain itself and continue to grow only by ruthlessly devouring other cities and kingdoms. Its appetite for blood and plunder is insatiable. Nineveh was ...

3639. Fourth Vision - Joshua Cleansed

Zechariah 3:1-10

One Volume

Gary M. Burge

... “the accuser, or adversary.” It describes a fundamental characteristic of this fallen angel who not only hates God but does all in his power to keep humanity from fellowship with God. He may represent himself as humankind’s friend and advocate, but his real character as opponent and accuser is here clearly seen. Job 1 and 2 record his cynical attempts to discredit Job before God and to cause Job to turn from God. The New Testament warns against his efforts to frustrate God’s purpose (cf. 1 Pet. 5 ...

3640. The Lord Promises to Bless Jerusalem

Zechariah 8:1-23

One Volume

Gary M. Burge

... . The fact that God will dwell in Jerusalem is the supreme blessing, and if God is there, what purpose does fasting serve? The two names given to Jerusalem are more than names. They are now for the first time accurate representations of the new character with which Jerusalem is invested, names that reflect the very presence of God. In the word translated “Truth” (8:3 KJV, NASB) the concept of faithfulness is present as well (cf. NIV “Faithful City”). A related word occurs in Isaiah 1:26, where ...

3641. Clean and Unclean

Matthew 15:1-20

One Volume

Gary M. Burge

... , 36–43, 51), they do not fully understand Jesus’s teachings. Jesus’s words “Are you [plural] still so dull?” (15:16) demonstrate that they have fallen short of his expectations for understanding. Jesus’s call to “listen and understand” (15:10) invites Matthew’s audience to do what few characters in the story have done well—to hear Jesus and to understand his words (cf. 13:9, 43).

3642. Peter's Confession to Christ

Matthew 16:13-20

One Volume

Gary M. Burge

... , rightly identifying Jesus as “the Messiah, the Son of the living God” (16:16). Although Matthew tells his readers that Jesus is the Messiah from the very beginning of the Gospel (1:1), this is the first occasion in which a character within the story identifies Jesus as the Messiah. The additional “Son of the living God” was likely understood as a messianic title within first-century Judaism (see “Theological Themes” in the introduction; also 26:63). Matthew’s intention for this additional ...

3643. Jesus Predicts His Death

Matthew 16:21-28

One Volume

Gary M. Burge

... and this purpose statement are teachings and object lessons for Jesus’s disciples on the nature of discipleship. Jesus’s relationship with the Twelve is the central plot element in this section. Even in the few passages that begin with other characters (e.g., 17:14–20; 19:3–12), their conclusions show Jesus “debriefing” with his disciples about discipleship (Brown 2002, 47–49). 16:21–28 · Jesus discusses the cross and discipleship:Immediately after Peter rightly confesses Jesus to be the ...

3644. The Resurrection

Mark 16:1-20

One Volume

Gary M. Burge

... represent one of the most difficult textual problems in the New Testament. The two oldest and most important Greek manuscripts of the New Testament omit the longer ending of Mark, as do several early translations, versions, and testimonies of church fathers. The literary character of 16:9–20 also differs from that of the rest of the Gospel of Mark. Twenty-seven new words occur in the longer ending, plus several stylistic features otherwise absent from Mark. The role of signs in 16:17–18 contradicts Mark ...

3645. The Baptist’s Ministry: Preparation for the Lord

Luke 3:1-20

One Volume

Gary M. Burge

... –14), and (3) the Messiah (3:15–17). In verses 7–9 John warns that baptism without a change of lifestyle is worthless. Neither can the Jews rely on their heritage, for being a child of Abraham does not matter if one does not partake of the character of Abraham. John’s ominous reference to “the coming wrath” confirms these warnings, for the ax of judgment is ready to fall. What is the “good fruit” (3:9) one should produce before judgment falls? In verses 10–14 Luke gives us a sample of John ...

3646. Jesus Rejected at Nazareth

Luke 4:14-30

One Volume

Gary M. Burge

... his teaching in the synagogues was wildly admired, and thus his popularity was spreading. In 4:16–30 Luke has probably changed the chronology of Jesus’s rejection at Nazareth and moved it up to the beginning of his Gospel because of its programmatic character (cf. Mark 6:1–6; Matt. 13:53–58). Jesus returns to his hometown of Nazareth and participates in a synagogue service. This is the oldest extant account of a synagogue service. Usually such a service included hymns, prayers, a reading from the ...

3647. Jesus Sends Out the Seventy-two

Luke 10:1-24

One Volume

Gary M. Burge

... sovereign plan and gracious will (10:21). In verse 22 we have one of the most important verses in the Synoptic Gospels on the mutual relationship between the Father and the Son. Some scholars have questioned the authenticity of the verse, but the Jewish character of the saying shows its authenticity. When Jesus states that the Father has handed “all things” over to him, he means that the Father has given the Son authority to reveal the knowledge of the Father and Son to others. Then Jesus indicates that ...

3648. Jesus’ Teaching on Prayer

Luke 11:1-13

One Volume

Gary M. Burge

... ” comes from the Aramaic Abba, which emphasizes the intimate relationship between the believer and God. Two requests follow that center on God’s purposes. “Hallowed be your name” means that disciples are to pray that God’s name (i.e., his person and character) is honored, exalted, and revered. “Your kingdom come” is a request that God bring his rule to fruition, which he will do in the days of messianic blessing and joy. The last three petitions in the prayer focus on human needs. First, the ...

3649. Jesus’ First Disciples

John 1:35-42

One Volume

Gary M. Burge

The testimony of John continues, as he now directs his disciples to follow Jesus (1:35–42). This section and the next model for us the true character of discipleship. First, disciples must follow Jesus (1:37–38, 43); they must “come and see” (1:39, 46), experiencing for themselves the truth of Christ. And then they must go and bring others: Andrew finds his brother Simon (1:41), and Philip finds Nathanael (1:45). Second, we read ...

3650. Jesus Changes Water to Wine

John 2:1-11

One Volume

Gary M. Burge

... steward (2:10). Six stone jars each holding twenty or thirty gallons are filled with water, and this in turn supplies the wedding with an enormous quantity of wine (about 175 gallons). Some degree of symbolism can be affirmed here without denigrating the historical character of the event. This is Jesus’s first public sign, and the key to interpreting it is Jesus’s messianic announcement and abundance. The wedding banquet was an Old Testament symbol of the Messiah’s arrival (cf. Isa. 54:4–8; 62:4–5 ...

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