No Other God and Savior (13:1-8): Chapter 13 is clearly made up of four originally separate oracles—verses 1–3, 4–8, 9–11, and 12–16. All four oracles probably date from the last years of Hosea’s ministry and from the last years of Hoshea ben Imla’s reign, around 724 BC. Thus, they have probably been set in their present place by a disciple/redactor of the prophet’s work. Shalmaneser V is on the throne of Assyria, soon to be replaced by Sargon II, who will conquer the last remains of the northern kingdom. ...
Object: A bell Good morning, boys and girls. One of the best parts of Christmas is listening to Christmas bells or hearing the chimes play a tune. We are continuing our legends about Christmas this morning with another lovely story. It's about two small boys who start out toward church on Christmas Eve to offer their gifts to the Christ child. On their way to church they stumble across the nearly frozen form of an old woman who has no one to help her. The older boy, Pedro, decides to forgo the eagerly ...
Paul’s Sufficiency Paul now comes to one of his main reasons for writing. If this note (4:10–20) was an integral part of the main letter, he has reserved it to the end to give it prominence—his expression of thanks for the gift that Epaphroditus had brought him from the Philippian church. 4:10 I rejoice greatly in the Lord, meaning “I gave joyful thanks to the Lord” (when I received your gift). Paul is grateful to the Philippian Christians for the gift they have sent, but his rejoicing arises chiefly from ...
Community Laws: Defining and Protecting the Community · These last chapters of the central law code have a “flavor” of concern for a compassionate and caring community that takes seriously the claims of kinship and the needs of the weak and vulnerable. That community itself, however, needs clear definition and measures to protect its religious distinctiveness and purity. This need explains the presence, alongside laws that immediately appeal to us by their charitable nature, of other laws that appear much ...
Big Idea: Matthew encourages his readers to trust in Jesus, as he brings the power of God’s kingdom to bear upon human sickness and suffering, both to Israel and as a foreshadowing of Gentile inclusion. Understanding the Text As Matthew’s earlier summary of Jesus’ teaching (4:23–25) indicates, Jesus’ messianic ministry is characterized by preaching (4:17), teaching (5:1–7:29), and healing (8:1–9:38). This section of Matthew introduces Jesus’ healing and miraculous ministry in Galilee, accentuating themes ...
Big Idea: Jesus’s purpose is to bring sinners to forgiveness (2:1–12), and that includes inviting a tax collector to join his apostolic band. Levi uses the occasion to invite other social outcasts to meet Jesus, and that brings opposition from the religious leaders. Understanding the Text This section is all about forgiveness (2:1–12) that leads to discipleship (2:13–17), and this is set in contrast to the intransigence of the religious leaders. There is a reversal, for those who think they are healthy ...
Big Idea: The central themes of this passage and the next are Christology (8:27–33) and discipleship (8:34–9:1). This passage picks up the Christology of 1:1 and the truth of Jesus as the Messiah and then defines his messianic work in terms of the Suffering Servant. Understanding the Text We are at the turning point (called the “watershed” by many) in Mark’s Gospel. The first part (8:27–30) sums up the first half of the Gospel and addresses the identity of Jesus. The second part (8:31–33) sets the scene ...
Big Idea: Paul challenges believers to be witnesses of the new covenant by distancing themselves from this age and by being transformed in their minds so that they can fulfill the will of God. Understanding the Text Romans 12:1–2 is, in genre, parenetic (exhortational) material. The basis of Paul’s challenge to the Roman Christians (and us as well) is the mercy of God—that is, the blessings of the new covenant delineated in 3:21–11:36: justification, sanctification, glorification, and so forth. Thus, the ...
Big Idea: The heavenly beings worship God as the sovereign Creator and Ruler of the universe. Understanding the Text Following John’s introductory vision of the risen and glorified Christ and his messages to the seven churches in 1:9–3:22, the scene shifts from earth to heaven in 4:1. This throne-room vision of Revelation 4–5 anchors the rest of the book. This vision first presents God as the sovereign Creator seated on his throne (4:1–11) before turning to Jesus Christ, the Lamb of God, as the only one ...
Big Idea: Jesus, the crucified and resurrected Lion-Lamb, is worthy to carry out God’s plan of redemption and judgment for the world. Understanding the Text Revelation 5 continues the throne-room vision that began in 4:1. Following the worship of God as sovereign Creator, the scene shifts to the Lamb as Redeemer. John sees a scroll in God’s right hand, and the heavenly worshipers fall silent as the mighty angel asks, “Who is worthy to break the seals and open the scroll?” (5:2). This brings us to a ...
Big Idea: John is astonished when he receives the vision of Babylon the Great, the mother of the prostitutes, in all her power, opulence, and adulterous depravity. Understanding the Text At the conclusion of the bowl judgments, Babylon the Great is split into three parts and is made to drink the full cup of God’s wrath (16:19). Now one of the seven angels from chapter 16 invites John to witness in greater detail the judgment God will bring on the harlot. As a result, the judgment of Babylon the Great in 17 ...
Big Idea: We see God’s ubiquitous revelation in the world he created and his unique revelation in the Torah. Understanding the Text Mays has made a convincing case for the pairing of the Torah psalms (Pss. 1 and 2; 18 and 19; 118 and 119)[1] in order to present the eschatological kingdom of God, which will come in the context and through the instrumentality of Torah piety.[2] In the case of Psalm 18, David’s deliverance from Saul is a foreshadowing of future salvation. Psalms 18 and 19 both give a picture ...
Big Idea: The wise should understand that the struggle of human history ends with resurrection to everlasting life for the righteous and to everlasting punishment for the wicked. Understanding the Text See the unit on 10:1–11:1 for a discussion of the larger context, structure, and comparisons of chapters 10–12, including its fourfold division. Against this backdrop, 11:40–12:13 completes the last section of Daniel’s final appearance vision (chaps. 10–12), the book’s two Hebrew sections (chaps. 1 and 8–12 ...
3:14–16 · True religion: In Paul’s absence, he expects Timothy to minister under his authority (see 1 Cor. 4:17, 19; 16:10–11; 1 Thess. 3:1–6). The gospel should be expressed visibly in the life of the church, and Paul wants Timothy’s life (like his own) to exemplify that.The Bible calls God “the living God” when comparing him with dead, false gods. That is especially the case here. Ephesus was the site of a huge temple to the “great” Greek goddess Artemis (one of the seven wonders of the ancient world). ...
2:1–10 · Relationships among believers: Paul indicates that, if the false teachers deny God by their actions (1:16), the faithful teacher must see to the confirming of God’s character in the lives of Christ’s followers—that is what he means by “what is in accord with sound doctrine” (2:1). The antidote for the sickness of soul Paul just diagnosed in Cretan culture and in the false teachers lies in the gospel’s power to reshape human lives. God’s character is visible where Christ creates people marked by “ ...
4:1-3 · Continuing his analysis of the quarrels that have broken out among his readers, James now traces the source of these bitter disputes to evil “desires.” Sin, James has reminded us, comes from within, from our “own evil desire” (1:14); so too the specific sin of quarrelsomeness. These desires are fighting within us, waging “war against your soul,” as Peter puts it (1 Pet. 2:11), and this fighting within also results in fighting without (4:1). The precise meaning of verse 2 depends entirely on how we ...
A.A. Milne, the creator of Winnie the Pooh, wrote a simple, yet telling poem in his work, Now We Are Six: When I was One, I had just begun. When I was Two, I was nearly new. When I was Three, I was hardly Me. When I was Four, I was not much more. When I was Five, I was just alive. But now I am Six, I’m as clever as ever. So I think I’ll be six now forever and ever.[1] This is a cute poem, but beneath its adorable rhyme lies a very sensitive issue for all of us: resistance to change. The truth is that most ...
Today I continue our series “Pop Verses.” We are taking a closer look at some of the most popular Bible verses. We are finding out why they are so popular and how they apply to our lives. Quite often our favorite verses are just that – they’re verses. They’re not read in context. This can lead to a misunderstanding about the meaning of the verse. I believe this series is giving us a lot of food for thought about these popular verses. Today our pop verses come from the prophet Isaiah. It is a beautiful ...
Hypocrisy Denounced: The last of Matthew’s five major discourses begins with chapter 23 and runs through chapter 25 (see the standard closing formula at 26:1). It differs from the others somewhat in that there is a break and change of scene between chapters 23 and 24. The first section (chap. 23) is directed to a wider audience (cf. vv. 1, 13, 37); in the second (chaps. 24–25) Jesus speaks to his disciples in private. The material in chapter 23 has been compiled by Matthew on the basis of topical relevance ...
Following John’s witness to Jesus (3:1–20), Luke provides three additional witnesses to Jesus’ messianic identity and mission: (1) the witness of Jesus’ own baptism, at which time the heavenly voice speaks (3:21–22); (2) the witness of his genealogy, which traces Jesus back to Adam, the son of God (3:23–38); and (3) the witness of Jesus’ temptation, in which the character and commitment of Jesus are tested (4:1–13). These components in the Lucan narrative testify to Jesus’ qualifications as Messiah and to ...
In Galatians 6:2 Paul speaks of fulfilling “the law of Christ,” by which he means the spirit and manner of “loving your neighbor as yourself” (13:9). It is this which is the subject of Romans 12 and 13. If grace is the gospel reduced to one word, then agapē is the law reduced to a word (13:9). In chapter 12 Paul spoke of “the law of Christ” as sincere and practical expressions of agapē both inside and outside the church. Another expression of agapē is an affirmation of and submission to governments (13:1–7 ...
Miserable Comforters Job returns to the discussion even more hopeless than before. Whereas he had expressed a determination to carry his case before God when he last responded to Zophar (chs. 12–14), he now seems almost resigned to defeat and rejection by human beings and by God. By the end of this response to Eliphaz, Job declares his hopelessness and prepares to go down to Sheol unrequited (17:16). 16:1–3 As often before, Job’s response begins with a critique of his friends’ lack of compassion and ...
Daniel and His Three Friends Avoid Defilement: Chronological notations frame the opening chapter. It begins with the third year of King Jehoiakim of Judah, at which time the Babylonian king Nebuchadnezzar besieged Jerusalem (1:1). It ends with the first year of King Cyrus of Persia (1:21). These are roughly the parameters of the exile; apparently they are also the bookends for Daniel’s career. Nebuchadnezzar deported to Babylon the Jewish leaders, including Daniel and his friends; Cyrus conquered Babylon ...
Saul Tries To Kill David: 19:1–7 In Saul’s next attempt to destroy David he unrealistically tried to involve those around him who loved David. Jonathan’s fondness for David is expressed by the same word as is used for the pleasure Saul had previously taken in David (18:22). It may be that Jonathan’s calm good sense in removing David from the scene and then facing his father with the realities of David’s support, through which the LORD won a great victory for all Israel, brought Saul back to one of his ...
The Last Mountain: The Blessing and Death of Moses · The speeches have been made, the sermon has been preached, the song has been sung. All that remains is for Moses to bid farewell and leave the stage, which he does in typical fashion (typical of him, and typical in another sense of his great successor), by climbing a mountain. Just before the final ascent, however, comes his parting blessing on the tribes of Israel. There is something beautiful in the fact that after all the dark chapters of curses, ...