Sermon and Worship Resources

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Showing 4801 to 4825 of 4963 results

4801. Psalm 68

Psalm 68:1-35

One Volume

Gary M. Burge

... 35). When God enters into battle, the wicked crumble (68:2); the righteous rejoice and praise God (68:3–4). In victory, God’s compassion reaches to those whom society often forgets: the orphans, the widows, the lonely, the poor, and the women who remain at home during the battle (68:5–14). By contrast, God covers the ground with his enemies like fallen snow (68:14). The defeated nations, represented by the peaks of Bashan, envy Jerusalem because God dwells there (68:15–16). After ascending to heaven ...

4802. Psalm 69

Psalm 69:1-36

One Volume

Gary M. Burge

... , does not respond (69:1–5, 19). David suffers because of his stand for God and fears that others may falter in their faith because of him (69:6–12). He desires that they instead take courage (69:30–32). David continues sinking; God remains hidden (69:13–21). David’s enemies openly ridicule him (yet no believers come to his rescue) (69:19–21). No longer able to control his emotions, David spews out vitriolic imprecation against his enemies, calling down God’s unhindered destruction on them (69 ...

4803. Psalm 74

Psalm 74:1-23

One Volume

Gary M. Burge

... :4–8); (3) you are a God of infinite power, who controls creation (74:12–17); (4) you have a covenant with your people, and your people are oppressed and needy (74:19–21); and (5) your enemies mock you (74:10, 18, 22–23). Despite Asaph’s appeal, God remains unmoved.

4804. Psalm 77

Psalm 77:1-20

One Volume

Gary M. Burge

... care about Israel (77:9)? Still discouraged, Asaph determines to think specifically about God’s mighty works toward Israel and his power over nature (77:10–20). Asaph gains a correct perspective on God and praises him (even though his problems remain). Asaph records his transformation through various grammatical tactics. He uses first-person singular verbs to introduce his grief (77:1–6) and the reversal of his attitudes (77:10–12). He highlights God’s power through language taken from nature (e ...

4805. Psalm 85

Psalm 85:1-13

One Volume

Gary M. Burge

After judging his people for their sins, God forgives them fully and brings them back from their captivity (85:1–3). Yet God remains grieved by what they have done and has not removed all of the negative consequences of their sins (85:4–6). Israel has the hope of God’s salvation of peace—perhaps even for the current generation, if they trust him fully (85:7–9). Even though all is not ...

4806. Psalm 92

Psalm 92:1-15

One Volume

Gary M. Burge

Psalm 92 begins and ends with praise to God (92:1–5, 15). In between, the wicked flourish but are quickly defeated (92:6–9). The righteous also flourish but (unlike the wicked) remain productive throughout their lives (92:10–14). In 91:5–6, the righteous fear nothing at night/in the darkness or by day/at noon; here (92:2), they praise God in the morning and at night. Thus dedicated believers, who have nothing to fear at any time, should offer ...

4807. Psalm 116

Psalm 116:1-19

One Volume

Gary M. Burge

... , “Praise the Lord.” In 116:1–11, the author intertwines his gratitude to the Lord for delivering him from his near-death experience (116:1–2, 5–7, 9) with a delineation of his reactions during that experience (116:3–4, 8, 10–11). In the remaining verses, he announces his commitment to carry out his vows, to offer a sacrifice of thanksgiving, and to praise (116:12–19). Before God’s eyes, his death is precious (116:15; cf. 72:13–14), so he determines to praise God publicly (116:14, 18 ...

4808. Psalm 138

Psalm 138:1-8

One Volume

Gary M. Burge

Facing trouble in the midst of pagan nations, David remains confident in God. In fact, he develops this psalm as a thanksgiving psalm (“praise” in 138:1–2, 4 being the same word as “thanks” in 136:1–3, 26), hoping that the idol-worshiping kings will one day give thanks to the true God (138:4–5). The God of the universe being intimately involved in his life, David prays that he will continue to bless and remember him (138:6–8).

4809. Psalm 143

Psalm 143:1-12

One Volume

Gary M. Burge

... , simply trying to survive (143:1, 3–4, 7, 9, 11–12). Yet, even under such circumstances, he meditates, prays, and trusts God (143:5–6, 8). Not deserving God’s mercy, David hopes that God will extend grace to him (143:2, 7–8, 10). Through all this, he remains spiritually close to God (143:10, 12).

4810. Proverbs of Solomon

Proberbs 10:1--22:16

One Volume

Gary M. Burge

... is (up)right (21:2a, 3; cf. 21:8b). His assessment includes the unrestrained intents of the wicked (21:4, literally “broad heart”). The NIV 1984’s “lamp” contrasts with Yahweh’s “lamp” in 20:27, but what this lamp illumines remains unclear. Following the NIV instead, the wicked are like an uncultivated field, which produces only sinful weeds. The following verses expand on the yield of the wicked. Unlike the plans of diligent individuals, who profitably carry out their plans, haste (and ...

4811. The Message of Lemuel’s Mother: A Call for Royal Justice

Proverbs 31:1-9

One Volume

Gary M. Burge

... oracle” (NIV “inspired utterance”) is ascribed to King Lemuel (whose name means “belonging to God”), who simply passes on what his mother has taught him (31:1). Like chapter 30, Proverbs 31:1–9 clearly belongs to this oracle, while the remaining verses of the chapter could constitute an independent section, although lacking a new title/author ascription. Whereas in Proverbs 1–9 King Solomon admonishes his “son(s)” to acquire and practice wisdom, in Proverbs 31 the queen mother lovingly but ...

4812. Everything is Ephemeral

Ecclesiastes 1:1-11

One Volume

Gary M. Burge

... to the former perspective throughout the book, while not denying thereby that the latter exists. Verse 3 suggests that verse 2 is not making a blanket nihilistic claim regarding the created world but rather prompting a thorough search for what ultimately remains as “gain” or profit from one’s work. This investigation dominates the first half of the book. The underlying Hebrew word yitron is a commercial term that occurs only in Ecclesiastes. Verses 4–11 offer a poetic overview and suggest the ...

4813. Recognize that, in the Light of Death, One Must Redeem the Time

Ecclesiastes 9:1-12

One Volume

Gary M. Burge

... that may motivate one’s actions, probably human rather than divine (as in 9:6). These emotions are associated exclusively with humans in the book (Eccles. 2:17–18; 3:8; 5:10; 9:9). How a specific person will be treated by others and treat others remains unknown, for both those classified as “good” and those labeled “bad” share common experiences under the sun, as well as the common destiny of death (9:2, as in 2:14–15; 3:19). What is crucial, then, is how one responds to the universal fact of ...

4814. Be Bold

Ecclesiastes 11:1-6

One Volume

Gary M. Burge

... 12:1 [all the same Hebrew word]), clouds (11:3–4; 12:2), rain (11:3; 12:2), light (11:7; 12:2), darkness (11:8; 12:2), remember (11:8; 12:1). 11:1–6 · The first subunit addresses the question, how should one act when so much remains unknown or unknowable (11:2b, 5, 6b)? Some commentators take verses 1–2 as offering commercial advice: send your merchandise across the sea, expecting a profit (11:1), as Solomon did in 1 Kings 10:22 (cf. Prov. 31:14). And spread the risk, perhaps by using multiple ships ...

4815. How Beautiful Your Feet

Song of Songs 7:1-13

One Volume

Gary M. Burge

... unswerving loyalty, the king permits the maiden to return to her northern village. Her persistent rejection of the king’s wooing and her unfading devotion to her absent lover must have won Solomon’s favor, as it has won that of the harem women. She has remained a garden locked up and a spring enclosed (4:12), a wall fortified with towers (8:10), and now her desire to freely give the love she has stored up to her shepherd lover is apparently granted (7:12–13). The beauty of sexual love is represented ...

4816. Isaiah’s Call

Isaiah 6:1-13

One Volume

Gary M. Burge

... of people, but they will harden themselves against God and his word. Isaiah is shown the desolation of the land and the exile of the population. The emphasis is on judgment, devastation, and desolation. But there is hope, for the “holy seed” will remain. Isaiah begins chapter 1 with the “brood of evildoers” (literally “seed of . . .”) and concludes chapter 6 with a ray of hope (“holy seed”). The messages of the first part of the triptych (chaps. 1–5—Judah’s sin, God’s judgment, the ...

4817. The Remnant of Israel

Isaiah 10:20-34

One Volume

Gary M. Burge

... direction of Samaria, as if it has just been conquered. The period between Samaria’s fall (722 BC) and Jerusalem’s siege (701 BC) is not his concern. He brings out a sense of panic. What will happen now? Will the Lord be faithful to his promise to remain with Judah? The answer is yes. God will first “lop off the boughs” by stopping Assyria’s advance, and later he will cut down the might of Assyria. In less than a hundred years, Assyria will not be reckoned among the nations. God’s word is true.

4818. Damascus and Israel

Isaiah 17:1-14

One Volume

Gary M. Burge

... was important for the cultivation of grain needed for Jerusalem. The law of gleaning allowed for the poor to pick any ears of grain left after a harvest (Lev. 19:9–10; 23:22; Deut. 24:20–22). The future of Israel is likened to the scanty remains left to the poor for gleaning. Israel is also likened to the few olives left in an olive tree that has been shaken thoroughly during the harvest (17:6). Verses 7–8 constitute a beautiful interlude in which Isaiah describes the future conversion of the remnant ...

4819. Egypt

Isaiah 19:1-25, Isaiah 20:1-5

One Volume

Gary M. Burge

... meant by the “City of the Sun” (the NIV note explains that most Hebrew manuscripts read “City of Destruction,” 19:18), which commentators identify with Heliopolis. The Greek Septuagint suggests the reading “The City of Righteousness.” The issue also remains whether one can be certain about the identification of these five cities. To a large extent, the identification rests on our knowledge of Jewish communities in Egypt. Perhaps we should see “five” as symbolic for “many.” In addition to ...

4820. Deliverance of Israel

Isaiah 27:1-13

One Volume

Gary M. Burge

... of the sea, whose punishment marks the end of rebellion in heaven and on earth. Isaiah develops his vineyard poems (5:1–7) into an eschatological picture (27:2–6). Though the vineyard has been destroyed because of its utter worthlessness, God remains faithful to his people. Because the leaders were responsible for the ruined vineyard (3:14), the Lord himself assumes responsibility for its care. He watches, waters, and protects it. He will make war against anyone (“briers and thorns,” 27:4) who ...

4821. God's of Babylon

Isaiah 46:1-13, Isaiah 47:1-15

One Volume

Gary M. Burge

... and learning. The political power represented by Bel and the wisdom represented by Nebo will be unable to deliver the idols of Babylon, much less the people. In contrast, God has taken pains to carry and care for Israel, like a mother, and purposes to remain faithful. His signature affixed to this promise is “I am God” (46:9). The Babylonian gods are incapable of hearing or delivering those who depend on them. Not so with Yahweh, who answers his people when they call on him in their distress. Yahweh has ...

4822. Proclamation of Restoration

Isaiah 48:1-11, Isaiah 48:12-22

One Volume

Gary M. Burge

Yahweh has planned everything that has happened and will happen on this planet. However, the events themselves are directed toward the creation of a new era. Though God’s people may fail, Yahweh himself remains faithful to introduce and bring in that new era. The new era is not eschatological in the sense that it is far off. Instead, like the judgment, it is always near. The restoration of the Jewish people from exile introduced this era in a grand way. Its future lies hidden ...

4823. Not One is Upright

Jeremiah 5:1-31, Jeremiah 6:1-30

One Volume

Gary M. Burge

... is historically questionable. Since in mythology the mountain of the north was not only the home for the gods but also the source of evil, some have advocated that Jeremiah used this myth to generate fear and foreboding. Most likely, even though the enemy remains unnamed and may initially not have been known to Jeremiah, the “northerner” was the Babylonian army. Jeremiah is to assay the worth of metals (6:27). Lead was added to silver ore so that when heated, it would remove alloys. Here there is ore ...

4824. Much Bad News, Some Good

Jeremiah 16:1--17:18

One Volume

Gary M. Burge

... keeping the Sabbath. The people of God will be exiled; but there will be a restoration. A prophet turns to God in his frustration; Gentiles turn en masse to God in conversion. There are mini essays; there are proverblike sayings. However, the theme remains unchanged: sin is pervasive and judgment will be certain and terrible. God gives Jeremiah three commands about his social life (16:1–13). The reason for each command arises out of the coming disaster. First, Jeremiah is to be celibate. Having children ...

4825. Restoration of Isarel

Jeremiah 30:1--31:40

One Volume

Gary M. Burge

... and stubborn (3:17; 7:24; 9:14; 11:8; 17:1, 9). God’s law or teaching in the heart is the equivalent of a new heart. The objective of the Sinai covenant, “I will be their God, and they will be my people,” remains. Ancient nations associated their gods with territories. The binding of a deity to a people is unique in world religions. “Knowing God” is more explicitly “experiencing God.” The new covenant marks the end of the teaching profession. The new covenant passage, the longest Scripture ...

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