Sermon and Worship Resources

Synonyms: touch, feel, sense of touch, tactile sense, tactility, contact, using one's hands, sensation, sense, suspicion, sneaking suspicion, notion, inkling, hunch, fancy, apprehension, presentiment, premonition, foreboding, love, care, affection, fondness, tenderness, warmth, warmness, emotion, sentiment, emotional state, compassion, sympathy, empathy, fellow feeling, understanding, concern, solicitude, solicitousness, tender-heartedness, brotherly love, sensibilities, sensitivities, self-esteem, ego, pride, opinion, belief, view, impression, intuition, instinct, estimation, guess, theory, hypothesis, thought, way of thinking, point of view, atmosphere, ambience, aura, air, mood, climate, character, overtone, undertone, tenor, spirit, quality, flavour, colour, aptitude, knack, flair, bent, talent, gift, skill, art, trick, faculty, ability, propensity, inclination, sensitive, warm, warm-hearted, tender, tender-hearted, caring, soft-hearted, sympathetic, compassionate, empathetic, responsive, receptive, intuitive, thoughtful

Antonyms: bad feeling, acrimony, animosity, animus, antagonism, antipathy, aversion, bitterness, detestation, disgust, dislike, disrelish, enmity, friction, grievances, grudges, hatred, hostility, loathing, malevolence, malice

Showing 601 to 625 of 841 results

601. Saul’s Conversion

Acts 9:1-19a

Understanding Series

David J. Williams

... reason has sometimes been suggested. It was “the final outcome,” says Weiss, “of an inner crisis” caused by Paul’s sense of failure to keep the law (J. Weiss, vol. 1, p. 190). If Romans 7:14–25 reflects his preconversion experience, this theory has something to commend it, though it is far from an adequate explanation. Others attribute Paul’s experience to an attack of epilepsy or to his falling into an ecstatic trance. Some have argued that the whole thing has been fabricated from a ...

602. In Athens

Acts 17:16-34

Understanding Series

David J. Williams

... good for themselves and human senses the medium whereby that good was assessed. They too were materialists, but the Epicureans were different from the Stoics in teaching that the world was formed merely by the chance agglomeration of atoms (a theory derived from Democritus and learned by Epicurus from his disciple Nausiphanes). The gods had no involvement, therefore, in creation. Indeed, they cared for neither the world nor its inhabitants, but themselves followed to perfection the life of detachment that ...

603. Spiritual Blessings in Christ

Ephesians 1:1-14

Understanding Series

Arthur G. Patzia

... salvation process. Since the Bible does not attempt to harmonize this apparent paradox, it continues to remain one of the more divisive and speculative “mysteries” of the Christian faith. When dealing with this issue, one should avoid the extremes in theory and practice that so often characterize adherents of one view or another. Election to salvation does not imply that God, therefore, predestines the rest of humanity to damnation; nor should election lead to spiritual pride among the elect. Election ...

604. One in Christ

Ephesians 2:11-22

Understanding Series

Arthur G. Patzia

... Notes 2:20 This idea of a “keystone” apparently was first initiated by J. Jeremias in his article “akrog?nias,” TDNT, vol. 1, p. 792, and is championed by Barth in Eph. 1–3, pp. 317–19. Mitton lists a number of objections to this theory and sticks with the traditional view, which sees Jesus as the cornerstone of the building “from which the future building will be gauged” (p. 115). This view is also supported by R. J. McKelvey, “Christ the Cornerstone: Eph. 2.11–22,” NTS 8 (1962), pp ...

605. Paul the Preacher to the Gentiles

Ephesians 3:1-13

Understanding Series

Arthur G. Patzia

... than the RSV “assuming that you have heard,” which implies some kind of doubt rather than verification (cf. 4:21; Col. 1:23). The phrase does raise a question about the Ephesian destination of the epistle, but fits the “circular letter theory,” which would include a number of Gentile congregations. In the process of developing Paul’s role as the missionary to the Gentiles, the author mentions several important things: First, God gave Paul a commission (the administration [oikonomia] of God’s ...

606. Living as Children of Light

Ephesians 4:17--5:21

Understanding Series

Arthur G. Patzia

... by producing fruit, a believer, who is light in the Lord, will produce the virtues of goodness, righteousness and truth—quite the opposite of the fruit of darkness in 5:3, 5. By insisting on the moral implications of light, the author would be opposing any false theories, such as those in the Gnostic system, that made enlightenment a mystical experience and viewed the ethical life with indifference and even disdain. To be light is to walk in the light (John 3:19, 20; 1 John 1:5–7; 2:8–11). The fruit ...

607. Wives and Husbands

Ephesians 5:22-33

Understanding Series

Arthur G. Patzia

... related structurally to the preceding instructions on worship (5:18–20). The church is not a fanatical and disorganized Spirit-filled community; rather, it is regulated by order and the principle of subjection of one member to another (p. 123). A fourth theory explains the arrangement in Ephesians on the basis of Colossians, which, according to a number of commentators, the author was using as a model. Colossians, likewise, has a section on instruction and worship (3:16–17) before it moves on to discuss ...

608. The Supremacy of Christ

Colossians 1:15-23

Understanding Series

Arthur G. Patzia

... plērēs, plēroō,” TDNT, vol. 6, pp. 283–311; Lohse, pp. 52–59; P. D. Overfield, “ ‘Pleroma’: A Study in Content and Context,” NTS 25 (1979), pp. 384–96; Robinson, Ephesians, pp. 87–89. 1:20 Barclay lists four different theories on the interpretation of “reconciliation” in this verse: (1) the angels needed reconciliation and redemption because they were under sin; (2) according to Origen, even the devil and his angels would be reconciled in the end; (3) the phrase just emphasizes ...

609. The Man of Lawlessness

2 Thessalonians 2:1-12

Understanding Series

David J. Williams

... the masculine. But it is difficult to see in what sense the Holy Spirit would be taken out of the way. Some advocates of this interpretation say that this would be the case in the Rapture, but we have already seen that there is nothing to commend the theory of a rapture prior to the coming of the Lord (see disc. on 2:1 and note on 1 Thess. 3:13). Oscar Cullmann saw a reference to Paul’s missionary preaching in this passage. According to Cullmann the apostle believed that “before the End the gospel must ...

610. Encouragement to Be Faithful

2 Timothy 1:1-2:13

Understanding Series

Gordon D. Fee

... observe, and now Onesiphorus’ devoted service is being recalled—as a gentle prod to Timothy. Additional Notes Personal notes of the kind found in this paragraph create, as Kelly notes, “a particularly vivid impression of authenticity, and also special difficulties for any theory of pseudonymity” (p. 168). So much is this so that most scholars allow that the material here is probably authentic, even if they believe the letter is not (e. g., Barrett). 1:15 Spicq suggests that the phrase “all who are ...

611. A Workman Approved by God

2 Timothy 2:14-26

Understanding Series

Gordon D. Fee

... Hymenaeus is still carrying on in Ephesus after having been excommunicated by Paul. Although D-C casually dismiss such “inconsistencies,” this phenomenon, plus the fact that his compatriot is now Philetus, not Alexander, puts a special burden on theories of pseudepigraphy. One who invented the settings of these three letters, with their plausible historical and chronological details, would have been expected to “clean up his act” a bit better here. But, taken as serious history, this is precisely ...

612. Paul's Charge to Timothy

2 Timothy 3:10--4:8

Understanding Series

Gordon D. Fee

... make you wise for salvation” is in its totality God-breathed (reflecting the creative activity of God; cf. RSV, GNB, “inspired by God”), that is, of divine origin. (Cf. the “commandments of men” in Titus 1:14.) In so doing he is not offering a theory of inspiration; he is, rather, reflecting the common tradition of Judaism (cf. 2 Pet. 1:21). Second, he affirms that all Scripture is useful for all the tasks of his ministry—and this is why the emphasis on its divine origins. The tasks outlined are ...

613. Thanksgiving and Prayer

Philemon 1:1-7

Understanding Series

Arthur G. Patzia

... 4:17) refers to the way he was to handle Onesimus. The details of this task are outlined in Paul’s Letter to Philemon, which, according to Knox, is the “letter from Laodicea” (Col. 4:16). There are too many difficulties, however, with this theory, and the identity of Archippus, beyond what is said in Colossians and Philemon, remains highly speculative. 3 The closing of Paul’s salutation is similar to Colossians 1:2 and the way in which Paul addresses other congregations as well. Grace … and peace ...

614. By Faith

Hebrews 11:1-40

Understanding Series

Donald A. Hagner

... . Similarly it is probably incorrect to emphasize that Abel’s sacrifice was of animals, whereas Cain’s offering was of the fruits of the earth, and thus to find great significance in Abel’s sacrifice as indicating a conscious sin offering or an early theory of atonement by blood. There is no hint of this in the text. Even the LXX is probably not to be followed when, departing from the Hebrew text, it attributes the unacceptability of Cain’s offering to a ritual mistake: “not rightly dividing it ...

615. Concluding Exhortations

Hebrews 13:1-25

Understanding Series

Donald A. Hagner

... to which Colossians is addressed. R. Jewett has adopted this viewpoint in his commentary. A similar asceticism, but with very different presuppositions, was held by the Essenes such as those who formed the community at Qumran. Hughes uses this to support his theory that the readers were influenced by the Essene perspective. “Undefiled” (amiantos) is the same word used in 7:26 to describe the holiness of Christ our high priest (cf. 1 Pet. 1:4 where it describes the Christian’s inheritance.) On the ...

616. Taming the Tongue

James 3:1-12, James 3:13-18

Understanding Series

Peter H. Davids

... !” Here James has reached the root of the matter. 3:16 As if to clinch his argument, James continues, For where you have envy and selfish ambition, there you find disorder and every evil practice. The charge is not simply a “domino theory” argument, but a logical consequence of the first two vices. Rivalry and party spirit destroy the cohesiveness of the Christian community, which is built on unity and love. Once the “glue” is destroyed, all kinds of disorder and rebellion creep into the community ...

617. The Christian and the World

James 4:1-12

Understanding Series

Peter H. Davids

... in the church. The real battleground, then, is internal: The desires continually battle within you. The evil impulses in a person are not a part of the body (which can serve God as easily as evil) but are in the body and fight to control it. In theory, given the Spirit or “the wisdom from above,” people should be able to conquer these impulses, but given the fact that their allegiance is divided between God and the world (James 4:4, 8), there is no victory for these people but only a constant struggle ...

618. Aaron to Speak for Moses

Exodus 6:28--7:7

Understanding Series

James K. Bruckner

... blessing. We hear only a whisper of their relation to their Creator when God says, “I have raised you up . . . that I might show you my power and that my name might be proclaimed in all the earth” (9:16). Additional Note 7:3 A concise review of the prevailing theory of the history of composition of the plague narrative may be found in McCarter, “Exodus,” pp. 128–29.

619. The Passover

Exodus 12:1-30

Understanding Series

James K. Bruckner

... night before Passover with a feather and a spoon to collect pieces of leavened bread hidden to initiate the search (Sarna, “Exodus,” p. 385). 12:21 The people received Moses’ words as from the Lord. For a brief summary of the variety of source critical theories on the compositional complexity of the liturgical and narrative elements in vv. 21–28, see Durham, Exodus, p. 161. 12:24 Present-day Seder meals do not use a lamb because it can’t be done properly. Sometimes a lamb shank is eaten, but often ...

620. The Ten Commandments

Exodus 20:1-21

Understanding Series

James K. Bruckner

... law in general, therefore, retains authority, but the nature of this authority remains a subject of debate. See survey in Bruckner, “Ethics,” pp. 224–40. 20:13 For a clear exposition of the command “You shall not murder” as the basis for just-war theory, see Simpson, “Thou Shalt Not Kill.” 20:14 The death penalty for adultery was for both the man and the woman. On the relationship between the severe penalty and the stakes for God in familial integrity see Wright, Deuteronomy, pp. 80–81. For ...

621. Ehud

Judges 3:12-30

Understanding Series

Cheryl A. Brown

... Josh. 6:21–26, which indicates that Jericho remained a ruin (cf. 1 Kgs. 16:34). Soggin (Judges, p. 54) suggests that the designation “City of Palms” “can easily be explained by the desire of the redactors not to create tensions between the note and the traditional theory according to which the city was destroyed by Joshua, only to be rebuilt in 1 Kgs. 16:34.” The problem is even more complex than it would first appear, for 2 Sam. 10:5 implies that Jericho was rebuilt at least by the time of David ...

622. Naomi and Ruth

Ruth 1:1-22

Understanding Series

Michael S. Moore

... are types of women in culture and against culture, Orpah is a type of the woman caught between cultures, a woman on the threshold between progressive and traditional female roles. 1:15 Back to her people: C. Jung advances his theories in Memories, Dreams, Reflections (New York: Random House, 1961), pp. 26–98. B. Morris dismisses Jung as a “mystagogue” in Anthropological Studies of Religion (Cambridge: Cambridge University Press, 1987), p. 174. H. Lewis discusses the irresistability of tribal morality ...

623. The Family of Abraham

1 Chronicles 1:28

Understanding Series

Louis C. Jonker

... the covenantal line. 1:43–54 E. Assis sees an anti-Edomite ideology in action here (E. Assis, “From Adam to Esau and Israel: An Anti-Edomite Ideology in 1 Chronicles 1,” VT 56 [2006], pp. 287–302). This could be a plausible theory if Lipschits is correct in his assessment of the developments in the southern and southwestern areas during the late Persian era. According to him, “the Negev, the Hebron Mountains, and the southern and central Shephelah were separated from the province of Judah. These ...

624. Simeon

1 Chronicles 4:24-43

Understanding Series

Louis C. Jonker

... of Judah’s territory, surrounding one of the major centers in this area, namely, Beersheba. We do not know the precise location of the other towns mentioned. However, we could assume that they were in the vicinity of the main town, Beersheba. One theory as to why the Chronicler emphasized the separate status of this southern region is that he wanted to emphasize the south in counterbalance to the Deuteronomistic History, which is more focused on the northern regions. The temporal remark in 4:31, these ...

625. Saul Takes His Life

1 Chronicles 10:1-14

Understanding Series

Louis C. Jonker

... larger discourse about Benjamin within which this history is embedded. Additional Notes 10:1–14 The Septuagint of 1 Sam. 31 shows that the Chronicler’s source material for 1 Chron. 10 probably did not differ significantly from the Masoretic Text of 1 Sam. 31. Ho’s theory that 1 Sam. 31 and 1 Chron. 10 made use of a common source, with 1 Chron. 10 closer to the original, cannot be accepted. See C. Y. S. Ho, “Conjectures and Refutations: Is 1 Samuel xxxi 1–13 Really the Source of 1 Chronicles x 1 ...

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