... part of the golden cover of the ark and often associated with the divine presence. Verse 89 assures that the tabernacle is a place for dialogue with God. Moses went into the tent to speak with the LORD, and the divine voice will continue to guide the people. The dialogue will continue. The voice shows that God is powerfully present with the community in the Most Holy Place, but the divine presence is not limited to this place. The voice is heard, but God is not seen. The chapter thus concludes in a positive ...
... the bites. The people then confess their sin and ask Moses to pray for them. In response God does not remove the snakes but instructs Moses to make a snake and put it up on a pole. Anyone bitten can look at the bronze snake and live. The continuing plague and bronze snake remind the people of the need for confession and of God’s power to heal. In earlier rebellion stories, the camp’s repentance has been short-lived. Here God does not remove the problem, but provides a means of healing. In the time of ...
... general ruling on inheritance. If a man dies and leaves no son, the inheritance goes first to daughters, then brothers, then uncles, and then the other nearest kin. 27:12–14 The ruling on inheritance in the land raises the matter of leadership for the people there. Moses continues as the leader of the people, but he knows that he will not go into the promised land with Israel because of his sin at Meribah (20:1–13). Here he sees the land from a mountain in preparation for his death (see Deut. 32:48–52 ...
... in the preceding two verses, famine (v. 20a) and destruction (v. 21b), Eliphaz links these two sections. The first section is a general promise of security (vv. 20–21) and the second promises the restoration of creation harmony (vv. 22–23). The result is a continuing argument for Job’s submission to God. In this second set of verses, the harmonious pre-fall creation serves as a model. Like the original humans, Job will need not fear the beasts who will be at peace with Job as with the first humans ...
... e.g., Deut. 5:15; 7:18; 8:2; 8:18; 9:7, etc.) as an incentive for committed obedience to his commandments (Num. 15:39–40). God instructs them to tell and retell these events to their children through the ages in order to encourage their continued remembrance of, and dependence on, their covenant relationship with God (Deut. 5:1; 6:3–12). Bildad calls those “who forget God,” who thrust him out of mind in order to pursue their own course in the world, the godless (from the Heb. khnp, “to be defiled ...
... between them. 16:22 I go on the journey of no return. The Heb. is, lit., “and the path [from] which I will not return I will walk.” See the discussion on 10:20–22 in §34. Surrounded by Mockers Job’s reflection on the nearness of death continues into, and indeed dominates, chapter 17. Death seems very real (vv. 1–5) and public vindication very far away (vv. 6–10). As a result, Job finds his sense of hope evaporating (vv. 11–16). 17:1–2 My spirit is broken. Job laments the death of his hope ...
... will release those condemned to death (v. 20, lit. “the sons of death”), so he should heed the near-death lament (vv. 3–11) and “not take me away . . . in the midst of my days” (v. 24). 102:23–24a Although the praise of God’s permanence continues in verses 24b–28, a lament and a petition that resume the earlier theme of my days are interjected here. Their effect is to create a striking contrast. While the lament is brief, it focuses entirely on God’s role in the distress: he—that is, the ...
... corroborated by verse 14, which explains that the vision has to do with what will happen to the Jews in the latter days. Even though the word for vision in verse 14 is different from the word used in Daniel 10:1, 7, and 8, it is clearly in continuity with verse 1, because the angel explains that he has come to make Daniel “understand” (from the root byn). The problem with this is that chapter 11 does not seem to be a vision but rather an audition; that is, Daniel does not see images but hears words as ...
... general ruling on inheritance. If a man dies and leaves no son, the inheritance goes first to daughters, then brothers, then uncles, and then the other nearest kin. 27:12–14 The ruling on inheritance in the land raises the matter of leadership for the people there. Moses continues as the leader of the people, but he knows that he will not go into the promised land with Israel because of his sin at Meribah (20:1–13). Here he sees the land from a mountain in preparation for his death (see Deut. 32:48–52 ...
... troop unit rather than the literal figure, was likely a calculated insult and was meant to lead to David’s falling out of favor with people as well as with the king. If this was Saul’s intention, it failed. David’s remarkable successes continued, and, although in one sense this bolstered Saul’s position, it also confirmed the impression that God’s hand was definitely on David. The people loved David because he led them in their campaigns, perhaps because Saul had ceased to take part in military ...
... not see Jesus after he departs. As far as the world is concerned, he is absent; a real (and permanent) separation has taken place. But for the believer, the separation is not real. Even though Jesus goes away in the sense of departing from human view, the disciple continues to see him (v. 19; cf. vv. 7b, 9) by sharing his life and by knowing the other Counselor, the Spirit of truth who takes his place. Jesus departs from the world only to be closer to his disciples than ever before. Because he goes to the ...
... Jesus, and in verse 7 he significantly adds the condition that my words remain in you. It is the “teaching,” after all, that has made them clean (v. 3), and one dimension, at least, of remaining in (or united to) Jesus is remembering his teaching and continuing to obey it (cf. the many biblical injunctions to Israel to remember and obey the words of the Lord; e.g., Deut. 6:4–9). The familiar triangular pattern of chapter 13 is reaffirmed in verses 9–17. Remaining in Jesus and reflecting on his words ...
... . A different word for ask is used (Gr: aitēsēte), with the meaning “make a request,” or “pray.” The use of ask for both verbs in the NIV conceals a shift from “asking questions” in v. 23a to “asking in prayer” in v. 23b. The latter continues as the theme of v. 24. Thus the twin themes of open revelation and open prayer are introduced in vv. 23a and 23b–24 respectively (separated by the solemn formula I tell you the truth), and then developed more fully in vv. 25–30 (revelation, in vv ...
James 5:1-6, James 4:13-17, James 5:7-12, James 5:13-20
Understanding Series
Peter H. Davids
... hear the groaning cry in prayer before the poor person dies. But James knows that that is not the end: In heaven the wronged continue to raise their cry, “How long?” (Rev. 6:9–11), for they have an audience in the very presence of God. This is ... ; Prov. 20:9; 28:13. There were also prayers of confession for the community (Lev. 16:21; 26:40; Dan. 9:4–10). The intertestamental period continued this tradition (Psalms of Solomon 9:6; Judith 9:1–14; Tobit 3:1–6; 3 Macc. 2:2–20; 6:2–15). The Dead Sea ...
James 5:7-12, James 4:13-17, James 5:1-6, James 5:13-20
Understanding Series
Peter H. Davids
... hear the groaning cry in prayer before the poor person dies. But James knows that that is not the end: In heaven the wronged continue to raise their cry, “How long?” (Rev. 6:9–11), for they have an audience in the very presence of God. This is ... ; Prov. 20:9; 28:13. There were also prayers of confession for the community (Lev. 16:21; 26:40; Dan. 9:4–10). The intertestamental period continued this tradition (Psalms of Solomon 9:6; Judith 9:1–14; Tobit 3:1–6; 3 Macc. 2:2–20; 6:2–15). The Dead Sea ...
James 5:13-20, James 4:13-17, James 5:1-6, James 5:7-12
Understanding Series
Peter H. Davids
... hear the groaning cry in prayer before the poor person dies. But James knows that that is not the end: In heaven the wronged continue to raise their cry, “How long?” (Rev. 6:9–11), for they have an audience in the very presence of God. This is ... ; Prov. 20:9; 28:13. There were also prayers of confession for the community (Lev. 16:21; 26:40; Dan. 9:4–10). The intertestamental period continued this tradition (Psalms of Solomon 9:6; Judith 9:1–14; Tobit 3:1–6; 3 Macc. 2:2–20; 6:2–15). The Dead Sea ...
... . How can new believers, who have now experienced the tenderness of divine love when they came into contact with Jesus Christ for the first time, ever want to slide back into their old way of life? But it will be only too easy to do so unless they continue to grow in the faith and the knowledge of their Lord (2 Pet. 3:18). Such development will not follow automatically. They must play their part by taking in spiritual food. It will not have taken the early church long to see an even deeper meaning in the ...
... in 2 Corinthians 8–9 appeals to the prior grace of God (8:5–9; 9:8), stresses the need for generosity to aim at equality (8:13–15), portrays giving as a matter of responsive obedience (9:13), and breathes an ethos of joy, thanksgiving, and continued blessing (9:6–14). Additional Notes 14:22–29 Leviticus 27:30–33 and Num. 18:21–29 present a tithe that is for the support of the sanctuary and its personnel—priests and Levites, whereas Deut. describes the tithe as a family meal at the sanctuary ...
... rejoicing, Moab humiliated (25:6–12) response (26:1–19) Israel protected and restored (26:20–27:13) At the same time, the visions and the responses link with each other so as to form two sequences on parallel tracks. The theme of devastation in 24:1–13 continues in 24:17–23, whose ending is then the starting point for 25:6–12. The equivocal response of 24:14–16 gives way to unequivocal praise in 25:1–5, whose theme is then taken up in 26:1–19. Because of their visionary portrayal of world ...
... rejoicing, Moab humiliated (25:6–12) response (26:1–19) Israel protected and restored (26:20–27:13) At the same time, the visions and the responses link with each other so as to form two sequences on parallel tracks. The theme of devastation in 24:1–13 continues in 24:17–23, whose ending is then the starting point for 25:6–12. The equivocal response of 24:14–16 gives way to unequivocal praise in 25:1–5, whose theme is then taken up in 26:1–19. Because of their visionary portrayal of world ...
... rejoicing, Moab humiliated (25:6–12) response (26:1–19) Israel protected and restored (26:20–27:13) At the same time, the visions and the responses link with each other so as to form two sequences on parallel tracks. The theme of devastation in 24:1–13 continues in 24:17–23, whose ending is then the starting point for 25:6–12. The equivocal response of 24:14–16 gives way to unequivocal praise in 25:1–5, whose theme is then taken up in 26:1–19. Because of their visionary portrayal of world ...
... are not the Messiah, nor Elijah, nor the Prophet?’ “‘I baptize with water,’ John replied, ‘but among you stands one you do not know. He is the one who comes after me, the straps of whose sandals I am not worthy to untie.’” As we continue our preparation for our celebration of the Lord’s coming, I want to focus on these important words spoken by John to the Pharisees: “I baptize with water, but among you stands one you do not know. . .” What powerful words those are: “Among you stands ...
... Victor Frankl would answer that we are all looking for the same thing and that is meaning, a sense that our lives, the activities and the things in which we have invested ourselves, will extend beyond their immediate place in time and space, that they will continue to impact others after we are gone. We are looking for something for which we can be responsible John the Baptist, who is called, simply, John, in the fourth gospel, believed that he had found that which would give our lives meaning. He said as ...
... all she could see was fog and snow. So, she went about tidying up the place, and settled in for the season. But the storm just didn’t seem to pass. She became hungry, but she didn’t want to venture out into the ferocious storm. And so she continued to wait. One day, a neighboring traveler came by the lonely cottage and knocked at the door. Receiving no answer, he entered in and found the woman, weak and near death from hunger and thirst. While the storm had only lasted for a day, the frosted window she ...
... for Jesus. He is to override everything he feels and knows, and to go out and grow into this new identity and this new mission to include all of God’s children. Later, in Acts, we see that Peter understands, although it is something he will continue to struggle with all of his life. One of the most important similarities for Peter’s mission is Jesus’ determination that Peter minister to the Gentiles. And this also ties him to the Jonah story. In Jesus’ day, the Gentiles were thought to be outcasts ...