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 3751 to 3775 of 4963 results

3751. Divorce

Mark 10:1-12

One Volume

Gary M. Burge

... one flesh” (Gen. 2:24). God ordained marriage, in other words, to be a union of a man and a woman who become inseparably one. Unlike the Pharisees, who stacked the deck of divorce in favor of the male, Jesus portrays male and female as created mutually equal—and mutually responsible in the marriage union. The Pharisees considered the man the lord of marriage, but Jesus says God is the lord of marriage: “What God has joined together, let no one separate” (10:9). The mutual ...

3752. The Parable of the Ten Minas

Luke 19:11-27

One Volume

Gary M. Burge

... expected to bear fruit in the interval of time between Jesus’s ascension and return. When the nobleman returns, he settles accounts. Seven of the ten servants fall out of the picture, and the master reckons with only three. The first two invest the money responsibly and are rewarded lavishly by the master (19:15–19). The point is that God graciously rewards his servants with far more than they deserve. The focus, however, is on the third servant (19:20–24). He does not invest his money and accuses the ...

3753. The Parable of the Tenants

Luke 20:9-19

One Volume

Gary M. Burge

... Here the action is irrational, for the owner of the vineyard will come and execute the tenant farmers and give the vineyard to others. The kingdom of God will be taken from the religious leaders and be given to the Gentiles. The people’s response—“God forbid!” (20:16)—is an expression of horror. It was unthinkable that the kingdom would be removed from Israel (though Jesus is not teaching that Israel has no future role in God’s salvation plan). Jesus, however, solemnly assures them that this is ...

3754. The Last Supper

Luke 22:7-38

One Volume

Gary M. Burge

... demand service but to give service and aid to others. Nevertheless, the disciples will be rewarded for their service and endurance with Jesus in his trials (22:28). They will share with Jesus in the messianic banquet and the kingdom, having a responsibility to judge Israel. In 22:31–34 Jesus foretells Peter’s denial and restoration. Even though the disciples will eventually inherit the kingdom, their faith will be tested. In verse 31 “you” is plural, referring to all the disciples, and the sifting ...

3755. Jesus Clears the Temple

John 2:12-25

One Volume

Gary M. Burge

... of the Lord (Isa. 56:7; Mal. 3:1). Jesus’s rebuke in John 2:16 reflects this and stems from Zechariah 14:21. This is why in 2:18 those who witness this demand a sign—some justification. They recognize the messianic importance of the act. But Jesus’s response picks up another line of Old Testament thought: in the day of the Lord a new temple would be built (Ezekiel 40–46; Tobit 14:5), and this temple would be Jesus’s body (John 2:21). This reiterates what we have already seen (cf. 1:14, 51): this ...

3756. Jesus the Bread of Life

John 6:25-59

One Volume

Gary M. Burge

... is labor? Faith in Christ (6:29). But the human impulse is to demand evidence so compelling that we must believe. If Jesus is making personal claims on the order of Moses, then his sign must exceed that of Moses (6:30). In John 6:31 Jesus’s response is an intricate Jewish commentary (midrash) based on one or several Old Testament texts: “He gave them bread from heaven to eat” (cf. Exod. 16:4, 15; Ps. 78:24). The true bread they seek is not dependent on Moses (or Judaism): it is whatever God rains on ...

3757. Jesus Predicts His Death

John 12:20-36

One Volume

Gary M. Burge

... eager to see Jesus. Jewish reluctance is exceeded by Greek zeal. Mark’s Gospel follows a similar structure. In Mark the watershed is in 8:27–30, and from then on Jesus devotes himself exclusively to his disciples. But prior to this revelation at Caesarea Philippi, Jesus finds an unprecedented response among the Greeks (Mark 7:24–30; 7:31–37; 8:1–10). Once Judaism fails to embrace the signs of Christ, Gentiles are given the opportunity (Matt. 21:41–44; Luke 2:32; 4:25–27; Rom. 1:16). Jesus’s ...

3758. Jesus Appears to His Disciples

John 20:19-23

One Volume

Gary M. Burge

... commission of Christ. Furthermore, they will bear the divine Spirit, ensuring their success. The authority over sins (20:23) also reflects Jesus’s ministry (3:19–20; 9:40–41). However, its meaning must be carefully understood. The judgment of Christ stemmed from his revelation of the light and the response of his listeners. When the light is unveiled, each one brings judgment on himself depending on his response. The mission of the church is to continue the revelatory work of Christ in the world.

3759. Ascension and Commission

Acts 1:1-11

One Volume

Gary M. Burge

... era (cf. Isa. 11:1–3; 32:14–17; 44:1–4). With this note, the disciples naturally think of the promises concerning the restoration of Israel (1:6). Jesus’s response in 1:7 does not deny the fact of the restoration, but it does qualify the timing of the final restoration. Moreover, Jesus’s response also provides a radical reformulation of the expected restoration program: the centripetal return of the exiles toward Zion/Jerusalem is replaced by the centrifugal diffusion of the gospel to the world ...

3760. Peter and John Before the Sanhedrin

Acts 4:1-22

One Volume

Gary M. Burge

... 6. In the Second Temple period, the high priest possessed significant political power, as he functioned as the intermediary between the provincial/imperial power and the local population. Annas was the high priest until AD 15, and his son-in-law Caiaphas took on such responsibilities from AD 18 to 36. Being in power for such a lengthy period of time, their family became the dominant political players of the time (cf. Luke 3:2). Together with other leaders of the people, they were the core members of the ...

3761. Unity and Division in the Early Church: Ananias and Sapphira

Acts 4:32-37, Acts 5:1-11

One Volume

Gary M. Burge

... The conspiracy of a couple against God may point further back to the story of Adam and Eve, when they conspired and lied against God (Gen. 3:1–24). In both accounts, the work of Satan leads to the disruption of the state of harmony, and the responsible couple is cast out from the presence of God. If the idealistic picture of the community as provided in 2:42–47 and 4:32–37 points to the dawn of the eschatological reality, this account reminds the readers that the full consummation of this reality has ...

3762. Stephen’s Speech to the Sanhedrin

Acts 7:1-53

One Volume

Gary M. Burge

... :17–44). The final section focuses on the Jerusalem temple, as Stephen responds to the charges leveled against him (7:45–53). The main themes of this speech emerge through the pattern that lies behind the precise selection of details and events. First, in response to those who focus on the unique status of the land, Stephen emphasizes the series of mighty acts of God that happened outside the land of Israel. The numerous geographical names clearly highlight this point: Abraham was called while he was in ...

3763. In Lystra and Derbe

Acts 14:8-20

One Volume

Gary M. Burge

... is not considered to be of a lower status than Paul. Hermes is the god of eloquence, and is probably considered to be a spokesperson for Zeus. This also points to the role of Paul as one who is primarily responsible for proclaiming the gospel. The reaction of Paul and Barnabas to such response is noteworthy. Unlike Simon Magus (8:9–10) and Herod (12:21–23), Paul and Barnabas refuse to be honored as deities since they recognize that they are mere mortals, having the same nature as human beings (14:15 ...

3764. In Corinth

Acts 18:1-17

One Volume

Gary M. Burge

... in Pisidian Antioch (Acts 13:51). Paul’s statement that follows explains this act. “Your blood be on your own heads” evokes the language of the Old Testament (Josh. 9:24; 2 Sam. 1:16; 1 Kings 2:33), and “I am innocent of it” points to the responsibility of the Jews for their rejection of the gospel. Paul’s claim to “go to the Gentiles” (18:6) likewise recalls his earlier statement in 13:46; as in the earlier episode, this is not an indication of his giving up on the Jews (cf. 18:19, 26 ...

3765. The Riot in Ephesus

Acts 19:23-41

One Volume

Gary M. Burge

... too fine a distinction to make. Therefore, when they realize that Alexander is a Jew, they all ignore him and continue to shout praises to their goddess (19:34). The response of the city clerk reflects his confidence in the strength of the Artemis cult (19:25–41). The statement that Artemis “fell from heaven” (19:35) is meant as a response to Paul’s claim that Artemis is no more than a man-made object of worship, although this reference may also reflect the myths related to this goddess. The center ...

3766. Paul Before Agrippa

Acts 25:23--26:32

One Volume

Gary M. Burge

... to the public nature of the content of his preaching. It is possible that Paul is evoking the model of an ideal philosopher in expressing how Christianity is not a sect that is “stirring up riots among the Jews all over the world” (24:5).In response to Agrippa, who rightly realizes that Paul’s defense is a proclamation of the gospel (26:28), Paul also concedes that his concern is not with his freedom but with the spiritual state of his audience (26:29). While Agrippa’s final comment that Paul could ...

3767. Paul’s Proclamation of God’s Kingdom in Rome

Acts 28:17-31

One Volume

Gary M. Burge

... the Jews and explains the false charges that have been launched against him (28:17–22). When they meet again “on a certain day” (28:23a), Paul again turns the defense of his own innocence into a defense of the gospel (28:23b). After noting their response, Paul utters a final word concerning the Jews who fail to receive the gospel (28:24–28). What is surprising about this sequence of events is that Paul no longer acts like a prisoner. Instead, he becomes the judge who summons people before him (28:17 ...

3768. God’s Wrath against Mankind

Romans 1:18-32

One Volume

Gary M. Burge

... in the gospel of Jesus Christ? Why can salvation be appropriated only through faith? The description of human sinfulness begins with the assertion that God’s wrath, which brings judgment and condemnation, “is being revealed from heaven.” In the Old Testament, wrath is God’s response to sin (Exod. 15:7; 32:10–12; Num. 11:1; Jer. 21:3–7); it should not be confused with capricious or irrational passion. The prophets link God’s wrath with a future day of judgment (Isa. 13:9, 13; Zeph. 1:15, 18; 2 ...

3769. Struggling With Sin

Romans 7:7-25

One Volume

Gary M. Burge

... the law (which is good) and the character of sin (which deceives). He repeats the objection of verse 7: if the law is good, and if the law pronounces the death sentence, then the law is responsible for my death (7:13). Paul’s protest clarifies again that it is not the law but the operation of sin that is responsible for my death. Paul shows that the divine purpose regarding the function of the law (after the encounter between the “I” and sin) is twofold. (1) The law reveals sin as sin. It proves that ...

3770. Israel’s Unbelief

Romans 9:30--10:21

One Volume

Gary M. Burge

9:30–10:21 Review · Israel’s resistance to God’s righteousness:After evaluating God’s responsibilities, Paul addresses the responsibility of Israel. The reason for Israel’s unbelief rests squarely with Israel. The Jewish people insist on attaining righteousness through the law, rejecting Jesus Christ, while Gentiles believe in Jesus and thus receive righteousness (9:30–33). Israel’s zeal is misguided, ignorant of the fact that God now grants ...

3771. The Weak and the Strong

Romans 14:1--15:13

One Volume

Gary M. Burge

... the existence and the unity of the church. 15:1–6 · Before Paul concludes his discussion of the controversy between the strong and the weak in 15:7–13, he reminds believers of the basis of their Christian identity. In verses 1–2 Paul summarizes the primary responsibility of the strong. Those who are strong in the faith can and must accept the scruples of the weak as their own burden (cf. Gal. 6:2) by not eating and drinking what the weak cannot eat and drink. They must not insist on indulging their ...

3772. Gifts of Prophecy and Tongues

1 Corinthians 14:1-25

One Volume

Gary M. Burge

... are exhorted to have a mature evaluation of the gifts by keeping in view a passage from Isaiah (Paul uses the term “law” as it was used among the rabbis, to refer to any part of the Old Testament). In context (Isa. 28:11–12) these words come in response to the mocking of the form of speech used by the prophet to convey God’s message. In turn Isaiah promises that, since Israel will not listen to the Lord’s word in their own language, they will hear the message that his judgment has come upon them ...

3773. Questions about the Resurrection and Life in the Age to Come

1 Corinthians 15:1-11

One Volume

Gary M. Burge

... least among the apostles and undeserving of the title because, unlike the others, he had persecuted the church of God (15:9; Acts 9:1–2), Paul was still called by divine grace, which is “not without effect,” to do the work of an apostle. In response, he expended more effort in travel and ministry and reaped more success (because of the “grace of God that was with me”) in the founding of churches than any other (15:10). So whether the Corinthians wish to view Paul’s preaching, or that of those ...

3774. Second Meeting with Jerusalem Leadership

Galatians 2:1-10

One Volume

Gary M. Burge

... in verse 6 that the “pillars” added nothing to his ministry! Verses 7–8 could be regarded as a type of semiquotation of an official document, or of an oral agreement that was reached at the council. The recognition of various spheres of responsibility is stated in terms Paul probably would not use (see Gal. 1:7–9; he would likely avoid any implications that two gospels were being preached). Yet the statement would be, nonetheless, sufficient for the purpose of showing his equal status with Peter ...

3775. Correcting Cephas

Galatians 2:11-21

One Volume

Gary M. Burge

... s description of the actions of the ones who deserted the table fellowship, it is clear that he places the blame squarely on the shoulders of Peter for initiating the response. The actions of the rest of the Jews and Barnabas, described in the passive voice, indicate how Peter’s action influenced their similar response. Paul describes their departure from the Gentile table fellowship with the term “hypocrisy” (Greek hypokrisis; 2:13). Paul notes that his public rebuke (“in front of them all”; 2:14 ...

Showing results