... of a rousing address meant to motivate, to enable, and to bring results. 14:4 In a incisive essay, E. Schweizer (“The Service of Worship: An Exposition of 1 Corinthians 14,” Int 13 [1959], pp. 400–408) makes clear that the character of Christian worship is found only in congregational togetherness where each and every member participates in the worship to the mutual upbuilding of the entire church. Such a situation was assumed and encouraged (because of problems in the realization) by Paul. The ...
... throne is reflected in their exaltation of God, who has created the creation by your will and not for the world and its rulers (or even for the church and its elders). The creator’s purposes for creation, however, are in keeping with the character of God’s reign as indicated by the cumulative force of chapter four’s two concluding doxologies. The Trisagion (“Holy, Holy, Holy”; 4:8) of the living creatures attributes absolute holiness to God, suggesting that God simply will not tolerate evil and is ...
... of this section of John’s vision is any and every place where a congregation of believers struggles to live for God. The evils found there are found everywhere and at any time before Christ’s return. Beginning with chapter 12, John introduces new characters who challenge the reign of God and the objective value of Christ’s work for life on earth—the “red dragon” and the two “beasts.” He draws upon a new vocabulary which describes hostility to and warfare against God. The practical problem of ...
... corrupt the community’s devotion to God. Schüssler Fiorenza is right in saying that the expression points to “the cultic purity of the Lamb’s followers” as well as to their holiness (cf. 21:9–11), which bears concrete witness to the character of God’s reign (Revelation, p. 190). The second condition stipulates that they follow (akoloutheō) the Lamb wherever he goes. This is the only appeal to “formal” discipleship terminology found outside of the Gospels and Acts in the NT. For this reason ...
... terrible plagues in the temple, amidst this furniture of heavenly doxology, John makes a significant statement about the purpose of divine retribution. Superficial criticism of a “just and true” God, whose harsh retribution against the nations seems a contradiction in character, fails to understand that God’s overarching intention is redemptive. God’s judgment of a fallen world is a means to restoring a lasting covenant between creator and creation. Additional Notes 15:3–4 E. Werner says that the ...
... John’s apocalyptic portrait of Christ’s return is consistent with NT Christology, which instructs the reader that the Lord’s parousia is God’s cosmic (and so final) vindication of Christ and also of his disciples (Ladd, Revelation, p. 252). The dramatic character of the war-images intends this rhetorical effect: it helps focus on a person (more than an event) in whom the entire community of faith finds its life’s meaning and direction. A final note: when the prophet speaks of the second coming ...
... one’s face,” a sign of favoritism. The prohibition in verse 16 may relate to the same setting. The responsibility of the witness is to tell the truth and not engage in gossip. The reference may well be to serious defamation of character or malicious libel. Such malicious slander could endanger the life of another. Verse 17 commends honesty from both inside and outside. It suggests that inner hate brings inappropriate action. The issues are still justice and honestly working out relationships. The verse ...
... in as a kingdom. The expedition journeyed up from the south to Hebron, home of the descendants of Anak. They proceeded to the Valley of Eshcol, where they cut a cluster of grapes. Eshcol means “cluster,” and so this part of the chapter also has an aetiological character. Two of the spies carry the cluster on a pole between them. The size of the fruit is a sign of the fertility of the land. The location of Eshcol is uncertain. Additional Notes 13:1–14:45 This is the first narrative that weaves earlier ...
... is quite difficult, but its point appears to be that even those who are initially victorious will fall. God’s power determines victory and defeat. The chapter ends with the simple note that Balaam and Balak conclude their interaction and go their separate ways. The character of Balaam grows through the chapters. He moves from being a reader of omens to a prophet of God, who speaks as one who sees God’s future. The characterization of God seems to grow in a corresponding way. In chapter 22 and with the ...
... for the Israelites. This act is the last military exercise for Moses, who will soon die. So the new generation’s first military action is Moses’ last. The new generation obeys the instruction from chapter 25. Chapter 31 displays a midrashic character as it comments on other texts and uses the Midianite war to articulate instructions relevant to the upcoming battles that will be part of entering the land. The preparation for military action described elsewhere in Numbers is applied in the chapter ...
... Jair as a minor judge. Kenath is renamed Nobah. The town is often identified with modern Kanawat in the Hauran mountains, but this would be too far east, since Judg. 8:11 situates the place near Jogbehah. Perhaps Nobah was near modern Amman. The last two verses display an aetiological character. This half of Manasseh is pictured as successful.
... the grandiose introduction in verse 2 is inserted into an earlier account to serve as an introduction to Saul the king at the point when he is first mentioned. The presentation both of the significance of Saul’s tribe and lineage and of his impressive character seems at odds with the picture that initially emerges of an indecisive and unconfident young man with what he sees as an insignificant background (v. 21). 9:1–10 It is hard to explain why the writers devote so much space to the apparently trivial ...
... powers he might be assigned, he remains one of them. Gradually, through the choice of tribe, then clan, then family, the lot fell on Saul. Then, with a touch of humor the writers tell us that Saul had hidden himself among the baggage. Saul’s changed character had not yet increased his self-confidence. Saul’s experience of Samuel’s clairvoyant skills might have led him to realize that hiding was useless, but the point is that God’s choice, once made, could not be set aside by running away. Saul is ...
... such a prospect. But Samuel’s raising the possibility and then taking it away must have disturbed the king, who still had a job to do. The prospect of an appointed though unknown successor would have only added to Saul’s problems. The tortured character that we see in later chapters perhaps owes something to this encounter with Samuel. 13:15–22 The text does not specify whether Samuel made the proper offerings and gave his blessing to the Israelite forces. But the brief, bleak statement that Samuel ...
... troops who had remained loyal when Saul’s defeat of the Ammonites was not repeated with the Philistines. One of the six hundred was Ahijah, Eli’s great-grandson, who comes into the picture in verse 18. This fits the pattern of announcing characters prior to their involvement, but this complex introduction goes beyond what is usually considered necessary. We learn that Ahijah was wearing an ephod, that is, he was still functioning as a priest. The heavy judgment on Eli’s family (1 Sam. 2:30–33 ...
... s rage, so much so that he too might have been killed. There was no longer any question as to whether Saul’s enmity to David was implacable. Jonathan’s anger at the unfair treatment of David and not at his own endangerment ties in with his character as it has been portrayed thus far. 20:35–42 The prearranged signal was sent out, although it was possible for Jonathan and David to have a brief conversation before David’s departure. That David wept the most may indicate his consciousness of the end of ...
... ) shows that the writers were well aware of the irony of this parallel. Only one of the priests, Ahimelech’s son Abiathar, escapes to the relative safety of David’s camp. David’s reaction to Abiathar’s news ties in with the ongoing portrait of his character in two ways. It presents us on the one hand with his inability to work through the consequences of any action he might take or to think through the relevance of information with which he has been provided. On the other hand there is a willingness ...
... which is how unimportant David portrayed himself to be. The point is that David trusted God to deal with Saul and to deliver himself from any danger. 24:16–22 Whether or not David’s whole appeal was carefully judged to reach through to the complex character that he knew so well, the appeal was successful. Saul was once again able to see David not as his enemy but as my son, perhaps responding to David’s “my father” (v. 11). He regained his perspective concerning both God’s activity and David’s ...
... venture, but there appear to have been few dissenters. The fact that he had once before deceived Achish about his harmlessness (21:10–15) perhaps influenced David’s choice of Gath as the site of his exile. Achish appears to have been a particularly guileless character, and David may have picked that up on his first visit; he takes advantage of that guilelessness now. For Achish, a recovered madman may even be seen as a token of good luck, which would perhaps explain his readiness to accept David at face ...
... was the choice of the people as far as Judah was concerned. 2:4b–7 Having returned to Judah, David was able to obtain full details of what had happened to Saul and his army. The message sent to Jabesh Gilead reflects the two aspects of David’s character that made him such a good king. On the one hand, his gratitude to them for what they had done for Saul was sincere. He was genuinely moved by their bravery and their kindness. His blessing and his assertions of favor toward them were unfeigned. On the ...
... from a heap of stones piled in the forest, this monument was all that remained to mark Absalom’s potential. 18:19–33 Another vivid account tells how the news of Absalom’s death reached David. Joab shows again how well he understood David’s character, how well he could predict David’s reactions, and how skillfully he could manipulate the presentation of news to further his own ends. Ahimaaz wanted to take the news of victory to David. Joab knew that however glad David was of victory, the messenger ...
... (The Second Book of Samuel, p. 21) identifies a structure to this appendix to 2 Samuel, describing it as “a general supplement to the history of David’s reign illustrating a) God’s providential discipline of Israel, by two national punishments, b) David’s character, by two of his own writings and c) the heroic spirit of the age, by the catalogue of his mighty men and examples of their valorous exploits.” However, it remains debatable as to whether any structure was intentional. 21:1–2 At some ...
... and Bathsheba that so overshadowed his later life. 22:26–46 These verses provide an extended meditation on the nature of God and his work in the world. The God that David has encountered responds to human beings. He shows different elements of his character depending on the human beings in question. He will make mincemeat of the wily and cut the arrogant down to size, but for those who trust him and recognize his sovereignty he brings encouragement and direction, enabling them to continue in their life ...
... such an identification is only speculative. In one sense, this is a minor incident; the writers give it no symbolic significance. It serves as an additional example of the loyalty and devotion that David inspired in his men and a further insight into David’s character. David’s somewhat whimsical desire for a drink of water from the Bethlehem well was picked up by the three men. In spite of the fact that the well was behind Philistine lines, they obtained some water and brought it to him. Water that had ...
... narratives that make up these final chapters of 2 Samuel could seem an anticlimax after the exciting stories of the earlier court narratives. However, the psalm of 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 ...