... Yahweh. Sixth, these two voices in the psalm help us make sense of key repetitions. In his prayer of verses 21–31 the speaker makes claims contrary to verses 6–19. While his opponents claim, he . . . hounded to death the poor and the needy (v. 16), so he claims, I am poor and needy (v. 22). As they cursed, let an accuser stand at his right hand (v. 6), so he claims, the LORD . . . stands at the right hand of the needy one (vv. 30–31). We are now in a position to analyze the psalm’s structural ...
... dead (Gibson, Canaanite Myths, pp. 68–69), and Yam, the god of the sea (pp. 37–45). This imagery may suggest that there is a fine line between human anger and superhuman chaos. Over against this imagery of dark powers, however, we hear the closing claim loud and clear: the LORD, the Maker of heaven and earth. No matter how threatening any power, whether human or otherwise, may appear, it is circumscribed by its Creator. 124:6–8 The climax of the psalm occurs in the exclamation, “Blessed (Hb. bār ...
... their allegations against Jesus, nothing was found that would warrant the death sentence. On the basis of Deuteronomy 17:6 a person could not be put to death except on the testimony of two or three witnesses. Finally two stepped forward to report that Jesus had claimed to be able to destroy the temple and rebuild it in three days. But Jesus had never said that he would destroy the temple, only that the temple would be destroyed (Matt. 24:1–2). Furthermore, the “temple” of which Jesus spoke in John 2 ...
... its pinnacle with the last king (Hartman and Di Lella, Daniel, p. 288). Another possibility is to use the four kings immediately following Cyrus, thus following the five-king view. They were Cambyses (530–522 B.C.), Gaumâta (seven months of 522 B.C., who claimed to be Bardiya or Smerdis, Cambyses’s brother), Darius I Hystaspes (522–486 B.C.), and Xerxes I (= Ahasuerus; 486–465 B.C.). It is convenient to have Xerxes as the last king in the series, because he was known for his great wealth, which he ...
... passage, meaning that if the coin bore Caesar’s image it belonged to him, and since humans bear God’s image they owe him their all. We know of pious Jews who refused to handle this type of coin that bore what they regarded as a blasphemous claim for the emperor. That Jesus asked for a coin may indicate that he too avoided the handling of the money for the same reason. 12:17 They were amazed: It is fairly obvious that Mark means that Jesus’ opponents were still hostile and that any amazement on their ...
... and satisfied by the action he had taken. The question of power again comes to the fore. David was king, but he had not had the power to prevent the death even of a great soldier-prince like Abner. Given the treatment handed out to the Amalekite who had claimed to kill Saul (1:15) and to the slayers of Ish-Bosheth (4:12), it is not clear why David felt unable, or at least reluctant, to handle Joab and his brothers. Perhaps there is some degree of self-interest in this. Joab was a great general, and David ...
... and satisfied by the action he had taken. The question of power again comes to the fore. David was king, but he had not had the power to prevent the death even of a great soldier-prince like Abner. Given the treatment handed out to the Amalekite who had claimed to kill Saul (1:15) and to the slayers of Ish-Bosheth (4:12), it is not clear why David felt unable, or at least reluctant, to handle Joab and his brothers. Perhaps there is some degree of self-interest in this. Joab was a great general, and David ...
... living water (v. 10) to the woman. Whether she actually gave Jesus a drink before this turn of events we are not told. But what began with Jesus asking water from her (v. 7) concludes with the woman asking him for the never-ending supply of water he claimed to be able to give (v. 15). The reversal of roles is made possible by Jesus’ use of water as a metaphor for the Holy Spirit (vv. 10, 13–14). What he promises is nothing less than baptism in the Spirit (cf. 1:33). The identification of the living ...
... the word of God itself (cf. Ezek. 13:1–16; Jer. 23:9–40). Unlike such self-styled prophets who lead others astray, Paul speaks the word of God with sincerity (cf. 1:12) and like men sent from God (“men sent” supplied by the translators). Paul is claiming not just to have been commissioned and sent from God, but rather more specifically to speak “from God,” that is, God is the source of his message (see also 2 Cor. 5:20). In other words, Paul is a mediator of divine revelation (cf. 2:14), casting ...
... of it here. That is, Yahweh, not Baal, is the rock who gave birth to and protects his people (vv. 15–18; procreative imagery in relation to mountains was also a feature of Canaanite religion); but Yahweh is greater than any or all other deities who claim to be “rocks” (cf. v. 31). And what makes God distinctive is not merely God’s power as the refuge and deliverer of God’s people, but God’s moral character and absolute justice—precisely the Sinai attributes affirmed in this verse. Cf. Knowles ...
... all the trees? How did his feet come to have such absorbent qualities? The passage is not meant to be taken literally. It is the very point that Sennacherib has an exaggerated view of his own accomplishments, as Assyrian kings often did. He thinks of himself as a god. He claims to have brought judgment—as only the LORD can do—upon the cedars of Lebanon (cf. Ps. 29:5; Isa. 2:12–13; Amos 2:9; Zech. 11:1–3) and upon Egypt (Isa. 19:1–15). He ascends the heights so that he can look God straight in the ...
... all the trees? How did his feet come to have such absorbent qualities? The passage is not meant to be taken literally. It is the very point that Sennacherib has an exaggerated view of his own accomplishments, as Assyrian kings often did. He thinks of himself as a god. He claims to have brought judgment—as only the LORD can do—upon the cedars of Lebanon (cf. Ps. 29:5; Isa. 2:12–13; Amos 2:9; Zech. 11:1–3) and upon Egypt (Isa. 19:1–15). He ascends the heights so that he can look God straight in the ...
... all the trees? How did his feet come to have such absorbent qualities? The passage is not meant to be taken literally. It is the very point that Sennacherib has an exaggerated view of his own accomplishments, as Assyrian kings often did. He thinks of himself as a god. He claims to have brought judgment—as only the LORD can do—upon the cedars of Lebanon (cf. Ps. 29:5; Isa. 2:12–13; Amos 2:9; Zech. 11:1–3) and upon Egypt (Isa. 19:1–15). He ascends the heights so that he can look God straight in the ...
... in its place. But there are two problems with his message to Hezekiah. One is that it deconstructs. If there is no hope for Judah and its allies, why is Sennacherib having to give such urgent attention to Judah’s chief ally? His minister’s claim in 36:6 now reads somewhat ironically. More seriously, his words succinctly restate the contempt for Yahweh in 36:18–20 and embody the self-confidence of 10:8–15. Even with the Cushites mustering, there is dramatic time for some subtlety. Unlike his minister ...
... biblical evidence pointing to Jesus as the Son of God. They simply ignore what Scripture says about Jesus and the transformation that took place in people’s lives and the world because of him. Two, such responses allow those who deny Jesus is the Son of God to avoid the claims he makes on their lives. By ignoring the truth, they can say: “Since he was a liar or a lunatic, a myth or a guru, then I don’t have to admit I have sinned and need God’s forgiveness; I don’t need to love God with all my ...
... he not healing here? Why shouldn’t we come first? We’re good people. And WE’RE his family! Is he not our son? The son of Joseph? OUR son? Shouldn’t he pay the most attention to us? Can’t we, whom Jerusalem looks down their nose at, now claim the fame of having his best? Isn’t he OUR guy? Jesus said no. He’s God’s guy. And God’s Son has a heart for those who recognize and resonate with the heart of God. “Pride goes before destruction, a haughty spirit before a fall,” says the famous ...
... up stones to stone him, but Jesus said to them, “I have shown you many good works from the Father. For which of these do you stone me?” “We are not stoning you for any good work,” they replied, “but for blasphemy, because you, a mere man, claim to be God.” Jesus answered them, “Is it not written in your Law, ‘I have said you are “gods”’? If he called them ‘gods,’ to whom the word of God came—and Scripture cannot be set aside— what about the one whom the Father set apart as ...
... is a huge amount of money, but it’s still just a small percentage of the $47.1 billion dollars’ worth of unclaimed inheritances worldwide, according to The New York Times. (3) It’s hard to imagine that there could be that much wealth waiting around to be claimed by its rightful heirs. What a difference it would make in their lives if they knew that they had such riches waiting for them. That’s the message the Apostle Paul is trying to share with us today. God has abundant gifts He is waiting to give ...
... game. Carlos had to think quickly. He ran over to the opposing team’s stands and started a fight with a fan who was heckling his team. The referees threw Carlos out of the game for fighting. To escape the wrath of Castor, the team’s owner, Carlos claimed that the heckling fan had insulted his boss’ honor. Castor was so pleased that Carlos defended him that he gave him a 6-month extension on his contract. (2) Some people have a talent for running a con. Jesus had a talent for recognizing people who are ...
... God, the great artist of life, will look like the idols we worship most. John’s proclamation before Jesus’ appearance is a wake-up call to all people. It’s still a wake up call for us today….not to be a “consumer” of things and stuff, claiming to love God but putting our attention on things and our own needs. It’s a call for us to allow God to change our hearts into cultivators of love, kindness, respect, and goodness. In the garden of Eden, humankind was given a vocation by God –to “till ...
... :4–5; cf. also Jer. 32:39; Ezek. 11:19). The worshiper thus demonstrates that he wants to do what all nations must do because of who Yahweh is. Similarly, as Yahweh is hymned to be great (v. 10) and abounding in love (v. 5), so the worshiper will claim, for great is your love toward me (v. 13). 86:14–17 As already noted, the lament opening the third strophe seems out of place, but now that we have discovered how the poet links his material by key terms we can see how verse 14 appropriately follows verse ...
... dead (Gibson, Canaanite Myths, pp. 68–69), and Yam, the god of the sea (pp. 37–45). This imagery may suggest that there is a fine line between human anger and superhuman chaos. Over against this imagery of dark powers, however, we hear the closing claim loud and clear: the LORD, the Maker of heaven and earth. No matter how threatening any power, whether human or otherwise, may appear, it is circumscribed by its Creator. 124:6–8 The climax of the psalm occurs in the exclamation, “Blessed (Hb. bār ...
... as a clay jar, he regards himself as having a mortal human body. Verse 7b goes on to give the purpose for which the revelatory treasure is contained in the clay jar of Paul’s mortal body. In the previous context, Paul has been careful not to claim any credit for the surpassing glory and power of his apostolic ministry (cf. 3:6, 10). In fact, the apostle strictly denies any sufficiency in and of himself (3:5). If his body fails to emanate this glory and power, that merely underscores the point, for while ...
... women beyond itself to Jesus and invites them to conversion and commitment to him.4 Sisters and brothers, we have a Word to speak, a message to proclaim, and a story to tell the nations. Jesus Christ is risen, with authority from beyond heaven and earth. He has claimed us with the love and justice of a Holy God. Jesus promises to be present with us, always meddling in our lives, until we become the kind of people who share God's justice and love with every person under heaven. That, if you ask me, is the ...
... heads!! Your redemption is showing through! Nor ought we minimize what we are doing in this very hour. There is a time for doing these other "goods" and there is a time for doing good liturgy. God is not ashamed to be our God, and we are not ashamed to claim God as our God and to worship as part of our duty "him only to serve." Sunday after Sunday -- doing your good liturgy! It does the whole body good! When you give to God the glory due his name, there is a feedback of blessing that comes from God to ...