... have had (as in the warning in v. 10 above). Additional Note 8:18 Lachs (pp. 219–20) cites rabbinic sayings that parallel Luke 8:18: “The Holy One … puts more into a full vessel but not into an empty one” (b. Berakoth 40a and b. Sukkah 46a); “what they desired was not given to them, and what they possessed was taken from them” (Genesis Rabbah 20.5).
... it seems understandable. Even if it is authentic, however, Luke’s omission of Mark’s caustic remark, “and had suffered a great deal under the care of many doctors … yet instead of getting better she grew worse” (Mark 5:26), probably was motivated by his desire to deflect criticism from his medical colleagues. 8:44 the edge of his cloak: Lachs (p. 172) notes that Jewish men of Jesus’ time wore fringes at the corners of their garments (Num. 15:38–40). It was believed that the fringe of a holy ...
... and the love of God, the most basic things that God expects. (For similar expression in the prophetic tradition see 1 Sam. 15:22; Hos. 6:6.) Verses 43–44 offer a pair of contrasting sayings. In v. 43 the Pharisees are criticized for their desire to sit in the most important seats in the synagogues and to receive greetings in the marketplaces. The idea is that the Pharisees want to be seen, recognized, and treated preferentially. The metaphor shifts in v. 44 to the idea of being unseen. The Pharisees ...
... enter through the narrow door, the door which is difficult and unpopular (i.e., Jesus’ teaching). In Matthew the false alternative is referred to as the “wide gate” and “broad road” (7:13), that is, the way that is popular and seems easiest and most desirable. Jesus’ teachings, as we have seen already, ran counter to popular expectation (see commentary on 9:57–62). Verses 25–26 imply that many who are unable to enter by the narrow door were people who knew Jesus and who had heard him and had ...
... the restoration of one who was an outcast, not because of physical problems thought to be caused by sin, but because of his occupation. While passing through Jericho, Jesus encounters a chief tax collector (see note below) named Zacchaeus, a man who was wealthy. His desire to see Jesus was such he climbed a nearby sycamore-fig tree (which surely would have been viewed as undignified for a man of means). To the astonishment of all, Jesus picked Zacchaeus out of the crowd as his host for the day. In response ...
... that the teachers of the law and the chief priests, the persons who had questioned Jesus’ authority in vv. 1–2 above and who had begun planning to murder Jesus (see 19:47–48), realize that Jesus had spoken this parable against them. Although they desired to arrest him immediately, they had to wait for a more convenient time. Additional Notes 20:9–16 In the Marcan version (12:1–9) of this parable the vineyard has, among other things, a watchtower and a winepress. All of these details come from ...
... :29–31. Although what he has to say applies to all of his disciples, Jesus speaks to Simon (Peter) as their spokesman. In the part that is unique to Luke (vv. 31–32) Peter is warned that Satan has asked to sift them all as wheat. That is, Satan desires to test the disciples severely for the purpose of destroying their faith. The danger here is not to be taken lightly. It is so grave that Jesus assures Peter that he has prayed for him, in order that his faith may not fail. In light of Peter’s impending ...
15:23 For years Paul had desired to visit Rome, but had been hindered from coming because of his labors in the eastern Mediterranean. But now that there is no more place for me to work in these regions, says Paul, the way is clear for the long-awaited visit. On the face of it, that is ...
... . Moreover, as some commentators point out, the Greek verb (propempō) underlying you can help me on my journey is nearly a technical term for supply assistance or physical support for someone engaged in traveling. 16:7 This verse is a simple statement of Paul’s desire to see the Corinthians for more than a passing visit. He apparently did not perceive any difficulty in such a visit or stay, and there is no indication in his writing that at this time he anticipated having to make the painful visit that he ...
... warns of severe consequences that result from spiritual apathy; yet his emphasis is always on the spiritual resources that belong to the believing community and that make for a restored relationship with God. Indeed, Christ’s harshest rebuke is prompted by his desire for fellowship with his people. His assurance that I stand at the door and knock does not anticipate the future entrance into God’s kingdom; rather, it is a sign of Christ’s present availability to restore fellowship with the believer who ...
... is a reversal of the old, cursed creation because there is nothing in it which might prompt God’s people to rebel against God and the Lamb. The new creation, then, is characterized not only by the absence of evil, but by the absence of human desire to rebel against God’s reign. Eve and then Adam’s evil had been in seeking to acquire divine knowledge through illicit means. Now they bask in the presence of God; receiving God’s light, the community of overcomers can now see his face. Although we ...
... large force which is Israel, 600,000 soldiers, and the preparation of the camp in Numbers 1–10. The other spies quickly take exception to Caleb’s view: We can’t attack those people; they are stronger than we are. All are agreed that the land is desirable. Caleb says Israel can conquer it; the other spies disagree. Verses 32 and 33 describe the lobbying of the rest of the spies among the people. They spread a bad report about the land they had explored. They do not deny the fertility of the land but ...
... as a narrative. Olson has further noted that the account of the three oracles mirrors the account of the three encounters with Balaam’s donkey in chapter 22 (Numbers, pp. 145–47). Balaam is caught between God’s intention to bless and Balak’s desire for a curse, as the donkey was caught between Balaam and the angel. As Balaam’s response in chapter 22 escalated with each episode, so Balak becomes angrier as each oracle comes. Each oracle account has six elements: Balak brings Balaam to a high ...
... the land (v. 32) will be appalled at the extent of the devastation. Israel will fall to the divine sword. 26:34–39 These verses assume an exile. The defeat and scattering of ancient Israel will now bring about the Sabbaths the land has missed and desired. These Sabbaths for the land are the result of the devastation and defeat of Israel by way of covenant violation. The land has sustained a stubborn and rebellious people, but now has rest and will enjoy its sabbaths. The image in verse 36 is breathtaking ...
... to be a bribe to God: “give me a son and I promise I’ll give him back.” Hannah’s longing for a son may have been inherently selfish, but it was not exclusively so. Rather, Hannah is communicating her personal longing for a son and her genuine desire to dedicate to the Lord all that he gives her, including her son (she assumes that a son is necessary for her to do this). The prayer expresses no doubt that God will understand her position and will listen as she pours out her heart. The sensitivity of ...
... their attempt to manipulate God was a mistake. Nevertheless, the news of the loss of the ark was too much of a shock for Eli, who fell off his chair. Perhaps the mention of his weight being a factor in his death relates to 2:29, when his desire for choice food involved him in his sons’ contempt for God’s offering. The shock sends Eli’s daughter-in-law into premature labor, and the tragedy, heightened by her death, is recorded in the name of her son, Ichabod, . . . the glory has departed. She is almost ...
... and the Philistines weighted the odds against the cows’ traveling back to Israel by choosing cows not broken to the yoke and by penning up their calves. In normal circumstances the mother cows would stay close to their calves; their distressed lowing indicates a desire to do just that. When the cart was taken straight back into Israel’s territory any remaining doubts as to whether or not Yahweh was in control were removed. The Philistine leaders had remained watching at a safe distance to make sure that ...
... by his encounter with the ecstatic prophets. He could not properly inspire his forces without further reassurance from Samuel. When this reassurance was not forthcoming and the troops began to disperse, he was faced with a dilemma. Apparently motivated by a desire to honor God before the battle, Saul felt compelled to offer the sacrifice himself and had no compunction, when Samuel arrived belatedly, about telling him what had happened. However, his decision was to prove disastrous for Saul. 13:13–14 There ...
... before they play a significant part in the narrative is used also in 2 Samuel 9:1–5 (cf. 2 Sam. 16:1–4; 17:27–29). Additional Notes 14:35 This was the first field altar that Saul built, and his action is seen as positive. His desire is to do what God requires, even if his conclusions about that requirement are to be doubted. The law does restrict sacrificial activity to priests, but this regulation was not fully applied until the temple cultus was set up. This makes it difficult to see the primary ...
... well with the increasingly erratic nature of his decision making. Michal’s love for David and Michal herself become mere tools in the ongoing power struggle. Saul thinks that that love may be the means of bringing David down, and David uses it to further his own desire to be the king’s son-in-law. This is the only place in the OT narratives where a woman is described as loving a man. As when Jonathan’s love for David was introduced, there is no mention of David having any feelings for Michal. David ...
Saul Seeks Out David: 23:1–6 David’s exile did not mean that he had lost his vision for Israel’s security or his concern for the well-being of his fellow Israelites. The news of particular problems at Keilah stimulated his desire to continue fighting on behalf of God’s people. The Philistines were not taking tribute from the Israelite farmers but were looting the threshing floors. They were waiting until the Israelites had done all the hard work and then depriving them of their livelihood for the ...
... to cope without, Saul tried every possible means to ensure confirmation of God’s support except for the unavailable ephod now possessed by David (23:6; 30:7). This behavior shows Saul’s desperation and perhaps an increasing lack of confidence in God’s desire or ability to protect him. Dreams, Urim, and prophets all failed him; the only reply from God was silence. In desperation he turned to a source of information that he and all around him knew was not appropriate for those who were part of Yahweh ...
... were right in every other way. Achish had no choice but to give in to their reservations. David was not to be attacked, but he must return to Ziklag. 29:6–11 The unworldly Achish was caught between needing to accept the decision of the army leaders and his desire not to offend David. His naïve trust in David’s loyalty remains unabated. He is confident of David’s loyalty and would have had no qualms about having David serve with him in the army. In spite of the doubts of his comrades, he is not afraid ...
... . His great fear had been not of the battle but of losing any sense of God’s support. In the fierce fighting, indicating that by no means all of the Israelites had fled, Saul was critically wounded by Philistine archers. 31:4–5 Saul’s desire for a quick end avoiding any Philistine torturers is understandable, but so is the refusal of his armor-bearer to cooperate. It is probable that the terror of the armor-bearer was related to the results of being accused of killing the Lord’s anointed king ...
... to have been a turning point in the battle. The Judeans were slowed by the sight of Asahel’s body, and the Benjamites, who formed the bulk of Abner’s forces at this stage, took courage and rallied behind Abner. Abner, who had common sense and no desire to kill fellow Israelites, even those from Judah, called for a truce. Joab, sensing that for that day his success had run its course, agreed, and both armies returned to their base—Abner’s troops to Ish-Bosheth at Mahanaim and Joab’s to David at ...