... (but see disc. on 20:2). In the present circumstances the attraction of Berea may have been that it was not at the Egnatian Way and was, according to Cicero, “a town difficult of access” (In Pisonem 36.89). They must have hoped to avoid pursuit, and to a degree that hope was fulfilled. At least they had a respite from their persecutors, during which they were able to follow Paul’s “usual habit” of proclaiming the Good News in the synagogue in this city also. 17:11–12 Luke describes the Berean ...
... to try any formula that seemed to work, though they owed no allegiance to Jesus (for the use of Jesus’ name by Jewish exorcists, cf. Mark 9:38ff.; later, the rabbis condemned such). 19:15–16 In the end, the result was far from what the sons of Sceva had hoped for. The man (or the spirits that possessed him) declared: Jesus I know, and I know about Paul, but who are you? (v. 15); that is, he challenged their right to use the name. He then turned on them and drove them from the house naked and bleeding (v ...
... had been stormy years in Paul’s dealings with the Corinthians. They had repudiated his authority, and neither his letters nor his own or Timothy’s visits had seemed to help. In desperation, therefore, he had sent Titus to Corinth with another letter (now lost) in the hope that either the message or the messenger might bring the church back to loyalty to him. And he could not wait any longer for Titus’ return. Thus, full of anxiety and perhaps also physically ill (2 Cor. 1:8ff.), Paul went to Troas ...
... were. Neither sun nor stars appeared for many days and so they were deprived of all means of estimating their position or even of determining with any certainty their direction (for of course they had no compass). As one day stretched into another all hope of deliverance “was being stripped” from them (imperfect passive). Passengers and crew alike settled into a state of despondency. 27:21–22 When matters were at their worst and they had gone a long time without food (v. 21)—a not uncommon result in ...
... eighty of the six hundred survived. 27:38 Afterwards they (perhaps only the crew) lightened the ship by throwing the grain into the sea. The other cargo had already been jettisoned (v. 18), but this had been kept until now, partly as ballast, partly, perhaps, in the hope that it might be saved. Wheat was always at a premium in Rome. Their purpose now was to make the vessel ride higher (loaded, it may have drawn eighteen feet) and so be able to come closer in shore. 27:39 When at last there was sufficient ...
... are withholding their affection from him (6:12). Even in the matter of refusing support, Paul affirms his strong love for them (cf. 11:11). He desperately wants his love to be be requited, so much so that he brags about their love for him in the hope of actually receiving it (cf. 8:7). 12:16–18 Here Paul handles a concrete accusation brought against him by the Corinthians. Whereas in verses 14–15 Paul has tried to reassure the Corinthians of his love despite the fact that he refuses to accept support ...
... of athletic imagery, which he uses in describing commitment to the gospel (e.g., 1 Cor. 9:24–27). Later in this letter Paul affirms that until now the Galatians had been running well (5:7). In Philippians, using almost the same words, Paul expresses his hope that he would not have run in vain (2:16). In the Philippian letter the test will be in the “day of Christ,” whereas in Galatians Paul’s focus is on the meeting at Jerusalem. While the apostle does not accord the Jerusalem leaders any authority ...
... unthinkable for his Galatian readers, and so when he records Peter’s emphatic “absolutely not,” Paul expects that his readers will join with him in discarding the preposterous idea that Christ promotes sin. Paul hopes that through this demonstration he may dispel the influence of the rival evangelists. Paul’s choice of the words seek to be justified in Christ may be more than descriptive. He appears also to be making a value judgment—striving is antithetical to what it means to be in Christ. ...
... from Isaiah (54:1) in the following verse. 4:27 The Greek term barren woman in Isa. 54:1 [LXX] is found also in Gen. 11:30 [LXX], where it refers to Sarah. This particular text was used in Jewish writings that spoke of eschatological hopes (see Targum Isaiah on 54:1) for a restored Jerusalem. 4:29 While no OT Scripture describes Ishmael persecuting Isaac, the Hebrew word for “playing” in Gen. 21:9 could also denote “mocking.” On the basis of this meaning later Jewish interpretive writings contain ...
... new people of God are summoned to be a praise to God in the same manner that Israel was called as a nation to declare God’s glory in their life, witness, and worship (Isa. 43:21; Jer. 13:11). Who are those who were the first to hope in Christ? Some commentators, by virtue of the Greek article with Christ, take the reference to be to the Jewish nation and their expectation of “the Christ,” that is, the coming Messiah; others see the comment applying to those Jews who believed in Christ and became the ...
... as sons, the redemption of our bodies” (Rom. 8:23b); here believers receive all of Christ’s abundant wealth (Phil. 4:19), yet there is a glory to be revealed (Rom. 8:18). To a certain extent, Ephesians and Colossians retain a belief in the Parousia as the hope of God’s people. In Colossians, the Christian has died with Christ (3:3a), but this new life is hidden with Christ in God, that is, its fullness will be revealed at the Parousia (3:3b); believers are resurrected with Christ (2:12; 3:1) but are ...
... the Colossians personally share in this mystery by virtue of the indwelling Christ. The mystery is that Christ is both in and among them. They are members of Christ’s body here and now; nevertheless, there is an eschatological ring to this concept because their hope is directed toward the glorious future. 1:28 Now that the nature of the mystery is revealed, Paul adds some specifics to his own commission. By changing the “I” (1:23, 24, 25) to we, he accomplishes two things: First, he includes his co ...
... Paul’s day and our own. The second charge that Paul disavows is that they put on a mask to cover up greed. It may have been common knowledge that Paul received gifts from Philippi. This may have led some to conclude that he had come to Thessalonica hoping for some more of the same (cf. Phil. 4:15f.). Later, this same motive is suggested again with reference to his collection for the Judean churches, and again Paul denied it (2 Cor. 9:5; 12:17f.). But in this letter, the denial may have referred to more ...
... is a little rough, but the meaning is clear. Here we learn that Paul had been intending all along to come to Timothy (and therefore the church) soon. In fact the NIV has almost certainly caught the probably concessive force of the Greek participle “hoping,” that is, even though I hope to come to you soon, in case I am delayed (v. 15, as it probably seemed likely to him), I will take the occasion to write you these instructions (lit., “these things,” that is, chaps. 1–3) now. (On the question of ...
... is the basis of all Christian ethics. Jesus sums up the law in the twofold command to love God and one’s neighbor as oneself (Matt. 22:37–40; Mark 12:29–31; cf. Rom. 13:9f.). Love is all-important to the Christian, greater even than faith or hope (1 Cor. 13). Its importance is a constant theme of the NT. The particular stress here upon love between Christian brothers also appears, for example, in John 13:34; Romans 12:10; 1 Thess. 4:9; and 1 Peter 1:22. The exhortation to love one another has already ...
... be made abundantly clear to all, not just to the apostles, when Jesus returns in power and great glory (v. 16) to carry out his appointed task of being judge over all. During his time upon earth, he walked with his divinity veiled and thus offers believers the confident hope not only that he will come again, but that men and women in the present life who acknowledge him as Savior will be able to share in his glorification in the world to come (1:4). The voice came to him from the Majestic Glory, by which is ...
... in their love for others. Persistence is called for in this matter, as in so many other aspects of the Christian life. The final outcome for believers is assured, and this certain hope is referred to by the words as you wait. Yet this expectant attitude toward the future must be balanced. “If too great attention is paid to the future hope, the Christian tends to become so other-worldly that he is not much use in this world. If, however, as is the greater danger today, the future element is soft-pedalled ...
... Lord to Sinai, or “serve” him with Israel. Instead he returned to Midian, believing in the Lord God. Jethro was a model of hope for Gentiles, very early in biblical tradition, that the promise God made to Abraham, Jethro’s common ancestor with Moses, would be fulfilled ... ruled, in contrast, by the will of violent men. Jethro’s prediction was partly fulfilled and partly an anticipatory hope to which the community that fears God still clings: “all these people will go home satisfied” (shalom, “in ...
... Lam. 3:22–23: “the steadfast love of the Lord never ceases, his mercies never come to an end.” After the defeat of the northern 10 tribes by Assyria, Hosea used the credo to comfort survivors and give Judah hope (Hos. 2:19–20). The Lord quotes the credo through the prophet Isaiah to the exiles in Babylon, to give them hope of restoration to their land (Isa. 54:9–10). The credo is also used in Num. 14:18; 2 Chr. 30:9; Ps. 111:4; Mic. 7:18; and Nah. 1:3. On the individual adjectives used in the name ...
... remain piled over the bodies as a reminder “to this day” that coveting and disobedience have consequences (7:26). The name for the place of execution and rock pile, the valley of Achor (trouble), also reminds those who pass by that sin brings trouble but hope can come out of trouble (see Hos. 2:15). Ironically, the fate of Achan was written in contrast with that of Rahab. Rahab’s family shared in her deliverance as Achan’s family shared in his disgrace and execution. Achan represented an enemy from ...
... listened to the Lord. Here Gideon uses the word abandoned, which parallels a key theme in the Song of Moses: God would abandon Israel because they would abandon him (Deut. 32:15–26). But this reference to the Song of Moses would also have offered hope to suffering Israelites, because the Song ultimately promises that God sovereignly will free them from their enemies and reconcile both them and their land to himself (32:43). 6:14–19 The Lord’s answer to this query was to commission Gideon: The LORD ...
... s people would take control and regain the capital. There was a need for the walls to be rebuilt and for Jerusalem to be repopulated. This was, in fact, to be the double mission of Nehemiah. He was no innovator of such a hope. Second Isaiah had expressed this hope nearly a century before, as a twofold divine promise to Jerusalem: “your walls are ever before me. Your sons hasten back, and those who laid you waste depart from you” (Isa. 49:16–17). Full restoration from exile would not occur until these ...
... ” Jews (vv. 19, 26a, 31). The narrator brings the story to its climax with festival legislation for the Diaspora community (v. 28). This chapter distills the meaning of these events (and of the whole story), stating that On this day the enemies of the Jews had hoped to overpower them, but now the tables were turned and the Jews got the upper hand over those who hated them (v. 1). The turning of tables is an apt picture of what has taken place throughout this story. Now the turning, or more literally, the ...
... hypothetical emendations (cf. McKane, Proverbs, pp. 384–85). 23:18 The translation of Hb. kî ʾim as surely is not easy to justify. The Gk. reads, “For if you keep them . . .” The presence of a verb is also suggested by the repetition of these words about hope in 24:14. 23:22–25 There are no serious textual problems here. The NIV correctly chose the Qere readings in v. 24. Many commentators question the double mention of the female parent in v. 25 and eliminate mother in v. 25a. 23:29–35 There ...
... exiled decades before by Assyria. However, they may also be directed toward all the people of God, including those who will be exiled in the future. Among other problems is the issue of dating these individual oracles. In any case, this oracle injects a note of hope that anticipates the fullblown promise of restoration found in chapters 30–33. 3:12–18 The oracle begins with a call to faithless Israel that they return to God. As we have seen in 3:1, this verb can also be translated “repent.” God is ...