... Hannah (1 Sam. 2:2), David affirms that the Lord is the incomparable protector of his people. Both use the metaphor of the “rock” to depict the Lord in this role (see the comment above on vv. 2–3). In both cases their affirmation is based on the Lord’s ability to bring down the proud and exalt his humble followers (1 Sam. 2:3–10; 2 Sam. 22:28). 22:35 He trains my hands for battle. David depicts the Lord as training him in the art of warfare and as giving him a special protective shield (v. 36 ...
... (see 8:20), the people’s primary concern in asking for a king is to have a military leader to provide tangible, immediate security and perhaps even compel the Lord to intervene on their terms. They have made this request even though the Lord has recently demonstrated his ability to defeat their enemies (7:10). As the Lord reminds them (10:18), from the very beginning of Israel’s history he has led them to victory in battle (Exod. 14:14, 25; Deut. 1:30; 3:22; 20:4; Josh. 10:14, 42; 23:3). He regards ...
... 61:4; Lam. 5:21). In Saul’s case it is necessary to “renew” the kingship because of the less-than-unanimous support he received after the first ceremony at Mizpah (10:27; 11:12).9 Theological Insights In this chapter the Lord once more displays his ability to deliver his people (see esp. v. 13), just as he has done throughout the judges’ period (see 1 Sam. 12:11). Despite Saul’s flaws, God empowers him for battle by granting him the enablement of his Spirit, just as he has done for Samson. Though ...
... the Lord your God was your king. The Lord assumed kingship over Israel at Sinai (Deut. 33:5). He led his people into the land of Canaan with the intention of ruling over them forever (Exod. 15:18). As their king, the Lord has proved his ability to deliver them from their enemies (1 Sam. 12:11). And as their history demonstrates, their national security depends solely on their allegiance to the Lord (v. 10). 12:13 here is the king you have chosen. When Samuel earlier presented Saul to the people, he ...
... . 19–22). But sometimes crisis is the seedbed for heroism. Saul’s son Jonathan, empowered by his faith in the Lord’s ability to deliver his people, steps forward and ignites the battle (14:1–14). The Lord causes the Philistines to panic and gives ... faith conquered kingdoms” (Heb. 11:33). 2. The Lord is an invincible warrior and can deliver by many or by a few. The Lord’s ability as a mighty warrior has been affirmed and amply illustrated earlier in 1 Samuel (2:10; 7:10; 11:13; 12:11), but this ...
... to the future king (20:17). Though David is still on the run, he has every reason to be confident: after all, David has escaped once again, the king’s son has recognized David’s destiny and is fully behind him, and the Lord has demonstrated his ability to protect David. But human emotions can be fickle, and in this next episode David’s faith wavers. Yet the Lord reminds David of his destiny and his past success, ironically using the lips of the Philistines to do so (21:11). David leaves the land of ...
... accomplish what God does, because their power is limited. Job is beginning to realize that he and all humans have to take a humble position before God, recognizing that there is much that God does and knows that lies outside the range of our limited ability and knowledge. Instead of finding fault with God, Job recognizes that much of what God does has to be left in the realm of mystery, because humans can understand only a portion of God’s ways. Humans cannot always comprehend what is happening, or why ...
... a solar eclipse, because its light is so intense that it can easily cause blindness. In the same way, no human can comprehend the majesty of God. At best, God’s majesty can be glimpsed only in part, because finite humans do not have the ability to understand the full measure of the greatness of God. He is beyond human comprehension. 37:23 The Almighty is beyond our reach and exalted in power. Humans cannot comprehend God in his greatness, and neither can they by their efforts manipulate what God does ...
... Iron Man has an electromagnetic power source implanted in his chest as part of a medical procedure to save his life. The device has so much power to spare that it allows him to deploy a suit of armor that protects him and affords him additional superhuman abilities. Iron Man is unique in that he is a regular human being transformed and saved from death by a foreign power source placed within him that not only saves his life but also enables him to save others. In many ways the indwelling of the Holy Spirit ...
... , it speaks of a source of strength beyond Antiochus that gives him success. Perhaps it refers to God as the source of both his rise and his fall (8:25); or it may speak of the spiritual forces of evil. Antiochus uses this ability to “cause astounding devastation” and succeeds for a short time. “Those who are mighty” may refer to the armies with whom Antiochus does battle, to “numerous” (another meaning of ‘atsum)[12] leaders among “the holy people” (Judeans), or to the other armies “and ...
... one foot dragged on the grass. They knew he carried butter on one side and honey on the other because there were ants on one side which feed on fat and flies on the other which feed on sweets.” [1] Thus the evolution of a word—serendipity—the ability or gift of finding valuable things in unexpected places. Jesus didn’t know that word, but he knew the truth of it. “Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.” (Matthew 6:33) Now the word ...
... of “iron chariots” suggests otherwise. After all, when the Joseph tribes suggested in Joshua 17:14–18 that the enemy’s iron chariots were too strong for them, Joshua dismissed this by affirming the tribes’ ability to conquer enemy territory in spite of the iron chariots. In fact, Barak’s ability to defeat Sisera in Judges 4, even though the latter has nine hundred iron chariots (4:3), proves Joshua’s point. Thus, rather than exonerating Judah, the mention of iron chariots in 1:19 actually ...
... (2:17). Boaz meets the immediate practical needs of two desperate women. He continues to do so for about three months, the duration of two harvests (2:23). However, later that evening Naomi informs Ruth (the reader already knows this; 2:1) of Boaz’s ability to meet an even greater need (2:20). On account of Ruth’s fruitful workday and the owner’s obvious generosity, Naomi pronounces a blessing on this man without knowing his identity (2:19). However, once Naomi learns that Boaz is the man Ruth worked ...
... Saul sporadically. In an attempt to help Saul find relief from the evil spirit, Saul’s attendants suggest that he secure a musician to play soothing music. Ironically, the man they recommend is none other than David (16:14–23). In addition to his ability as a shepherd, David knows how to play the harp, and he has a fine personality. He also enjoys divine favor (16:18). By bringing David to his court, Saul gives his successor valuable training, during which David might have made important personal and ...
... For the fourth time in the book, eating, drinking, and “finding satisfaction” in one’s work (literally “seeing good”) during this brief life is commended. In this context, the sage clarifies that God’s gift extends beyond wealth and possessions to the ability to partake of food, to accept one’s lot, to enjoy one’s work, and even to avoid hyperfocusing on the brevity and difficulties of life. The closing claim that “God keeps him occupied with gladness of heart” should be understood as a ...
... , “They were saying, ‘He has an impure spirit’ ” (3:30). Anyone who can call the ministry of Jesus evil can no longer judge between good and evil, light and darkness. Such a sin is eternal because loss of ability to differentiate between good and evil entails also the loss of ability to repent of evil. Mark concludes the “sandwich” in verses 31–35 by completing the episode of Jesus and his followers that he introduced in verses 20–21. The whole sandwich is devoted to the theme of insiders ...
... –13), experiences corresponding even more closely to the Christian (John 4:10; 7:37). For the “spiritual rock,” from which the drink came, continued to appear throughout their journey (according to a common Jewish understanding that interpreted Israel’s repeated ability to find water in the wilderness in this way). So Paul does not hesitate even to identify this saving action with the preincarnate work of God in Christ. Nevertheless, these experiences did not succeed in protecting most of the people ...
... or another by Christians in Corinth (see also Rom. 12:6–8; Eph. 4:11). These gifts include the “message of wisdom” and “message of knowledge,” faith and the gifts of healing, “miraculous powers,” prophecy and “the ability to distinguish between spirits” (RSV), the ability to speak in “different kinds of tongues,” and the interpretation of tongues. It is then repeated that all these are the product of the same Spirit, who distributes them not necessarily one by one but to each person ...
... and words for the present or reveals what God intends for the future) is given in language expressly to strengthen, encourage, and comfort other persons at worship. So the one who speaks in tongues edifies himself, but the one who prophesies edifies the church. Therefore, the ability to speak in tongues is not to be neglected, for it has value for everyone to whom the gift is given. But the exercise of prophecy in worship is preferable because it is of value not only to the individual but also to the church ...
... gathers, “everyone” is to make the contribution that the Spirit inspires. Their ministries must be organized by their common commitment to structure the service of worship so as to promote the “strengthening of the church” (14:26). Thus, if those who have the ability to speak in tongues feel inspired to contribute, they must not be allowed to dominate the service. “Two—or at the most three—should speak, one at a time,” and someone should be able to interpret to all present (14:27). If such ...
... in making an attempt at reconciliation that urges a change in the associations of some within the church, it has not been Paul’s intent to condemn. Instead, as one devoted to their service, Paul has sought to convey his confidence and pride in their ability to conform themselves to his apostolic counsel. In this section Paul resumes the autobiographical narrative that was broken off in 2:13 to allow for the inclusion of the reflective apologetic of 2:14–5:19 and the appeals for reconciliation found in 5 ...
... rich to be as generous with their resources as their pagan counterparts: “to do good, to be rich in good deeds, and to be generous and willing to share” (6:18). Wealth lies not in possessions but in relationships, for wealth creates the ability to benefit others. The primary difference between the Christian rich and the pagan rich lies in the return they expect. Aristotle taught, “Hidden wealth kept buried” does you no good; rather, you should use it to gain friends and to attain honor. Benefactors ...
... with a speech impediment in Decapolis and to the eyes of another blind man near Bethsaida (Mark 7:33; Mark 8:23). In our sophisticated age, we may think these healing methods crude but consider another possibility: Could it have been that Jesus was demonstrating God's ability to use even that which is dirty to demonstrate God's power to accomplish a pure cure? This we know from the record: sight was restored by clay that was made by him whose breath had once breathed life into a man made of clay. Blinded by ...
... Holy Spirit likened to wind: Suddenly from heaven there came a sound like the rush of a violent wind, and it filled the entire house where they were sitting... All of them were filled with the Holy Spirit and began to speak in other languages, as the Spirit gave them ability. (Acts 2:2, 4) Jesus uses the same image when he speaks with Nicodemus and says, "The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is ...
... Cranfield, Romans, vol. 1, pp. 166–67; and Dunn, Romans 1–8, pp. 112–13. On the indebtedness of Greek philosophers to the Torah, see the examples listed in Str-B, vol. 3, pp. 98–105. Bengel’s crisp formula is an example of his ability to say much in few words. He further observes that in his case against Gentiles Paul argued that their sins were first against God, then against themselves, and finally against others; but in his case against Jews the order is reversed, arguing that moral infractions ...