... ; Ezek. 44). The NT attends to support for leaders in Matthew 10:5–15; Luke 10:1–12; 1 Corinthians 9:13–14; and 1 Timothy 5:17–18. Religious leaders are to depend on divine support (Num. 18:20). Additional Notes 18:1 To bear the responsibility for offenses is to assume the consequences or punishment for any violation of the sanctuary. Priests and Levites are fully answerable in this area and must pay the penalty for any violations. 18:2 The verb join comes from the root lawah, which suggests a word ...
... test his integrity and righteousness, God must once again stretch out his hand and personally afflict Job’s flesh and bones. Unless there is a real threat of death, says the Satan, the true nature of Job’s integrity will always remain suspect. God’s response is to authorize this further (and final?) test, stopping just short of Job’s death. Here again it is clear that God is the power behind the test (and suffering!) of Job, and that the Satan carries out the will and purpose of God. The Second ...
... , but ultimately a threat to his saving relationship with God! 6:21 Like these unreliable streams that lead trusting travelers to their destruction, Job’s friends have also proved to be of no help. Job explains this failure as stemming from two fearful responses the companions have made to Job’s circumstances. First, harking back to the description in 2:12–13 of the friends’ first glimpse of Job’s pain-ridden body, Job claims they saw something dreadful and were afraid. Rather than being driven in ...
... believe or trust him (vv. 22, 32). They did not keep his covenant (vv. 10, 56). And so they continued to sin (vv. 17, 32) and put God to the test (vv. 18, 41, 56). They were not loyal (lit. “fixed” or “resolved”) or faithful (vv. 8, 37). In response, God became very angry (vv. 21, 31, 58, 59, 62) and slew them (vv. 31, 34) and gave them over to destruction (v. 62, cf. vv. 61, 64). The anger (vv. 49–50), the slaying (Hb. hrg, v. 47), the giving over to destruction (vv. 48, 50), and the devouring ...
... statutes and so ensure the welfare of the poor. There is here no blind support of the status quo. Moreover, the oracle of verse 14 makes clear who is the supreme King: here “I will sit enthroned.” In this psalm we see Yahweh acting in response to human initiative. In response to David’s swearing an oath to the Lord about finding for him a resting place, Yahweh swears an oath to David. But Yahweh’s oath far exceeds David’s vow to Yahweh. He promises that David’s sons will sit . . . for ever and ...
... , cf. 38:2). The verse may be intentionally ambiguous, though we should note from the next section that the speaker’s immediate response is one of flight. 139:7–12 This section concerning God’s omnipresence is phrased in terms of actions that the speaker ... e., to the west of Israel). (Cf. Amos 9:2–4.) He then considers darkness and night as a hiding place. Here we see the same response to divine omniscience (vv. 1–6) as is evident in Job, namely the desire to be left alone (Job 7:17–21; 14:5–6). ...
... of Jesus, both God’s voice and the demons tell the reader the answer (cf. 1:11, 24, 34; 3:11; 9:7). Notice also how 5:19–20 links Jesus with the Lord, giving him divine significance. The remaining feature of the story that must be treated is the response of the crowd in 5:14–17. In 5:14, the people come to see what had happened. First, Mark describes the man in some detail. Clothed and in his right mind, the man is a powerful testimony of a momentous event (5:15). Then Mark mentions how the witnesses ...
... ; Ezek. 44). The NT attends to support for leaders in Matthew 10:5–15; Luke 10:1–12; 1 Corinthians 9:13–14; and 1 Timothy 5:17–18. Religious leaders are to depend on divine support (Num. 18:20). Additional Notes 18:1 To bear the responsibility for offenses is to assume the consequences or punishment for any violation of the sanctuary. Priests and Levites are fully answerable in this area and must pay the penalty for any violations. 18:2 The verb join comes from the root lawah, which suggests a word ...
... is a devout man. He is happy to go with Ahab to fight against Ramoth Gilead, but first he wants to seek the counsel of the LORD (vv. 4–5). We shall hear more of this commitment to the LORD in 22:43, 46. 22:6–8 Ahab’s response to Jehoshaphat is to gather together the prophets to ask for their counsel. The Hebrew here is wayyiqḇôṣ . . . ʾeṯ-hanneḇîʾîm, which is rendered by the NIV in 18:20 as he “assembled the prophets”—this is the only other place in the OT (apart from 2 Chron. 18 ...
... the community of returned exiles. There may be a reference in 4:12 to this group of newcomers and to the dynamism they brought to the existing community. Artaxerxes then assigns Ezra a basic role involving the Torah, which lays a foundation for another Torah-related responsibility to be assigned at the end, in verses 25–26. Here in verse 14 Ezra is ordered to carry out an investigation among the community in Judah. His role was to be like that of Persian “inspectors” (REB, 5:6; 6:6) sent to conduct ...
... Esther? What is your request? Even up to half the kingdom, it will be given you” (5:3). Such an offer has precedents in Persian histories (Herodotus, Hist. 9.109–111). The king understands that she has presented herself for some purpose. Esther’s response is simple and endearing. She asks him to come to a banquet she has already prepared for the king and Haman (v. 4). Xerxes agrees. He instructs his attendants to literally “rush” Haman to do what Esther had requested (compare 6:10). This haste ...
... in one of their boats. We don’t hear just what Jesus said to the two brothers but we are simply told that they immediately got up from their boat, walked off of the boat dock that belonged to the company they owned — and for which they were responsible — and walked off down the shore with Jesus and the others. Did I mention that James and John’s father, Zebedee, was there in the boat, helping them mend the nets that morning? That really makes me wonder what was going through old Zebedee’s mind. As ...
... the needs of their neighbors. That brings us to the final thing to be said. More than ever before, you and I need a missions-consciousness both at home and abroad. Can you possibly think of the parable of the rich man and Lazarus without thinking about our responsibilities to those who are not as blessed as we are? And here is my observation on this matter: the happiest people in the world are people who have learned to share a bit of their time and personal resources with those who are in need. From 1941 ...
... t evidence of your faith. Your actions are. Your obedience is. Faith is obeying God’s calling whether you feel like it or not, and doing it through His strength and not your own. You see, more faith was not their real need. Look at what Jesus says in response to their demand for more faith: “If you have faith as small as a mustard seed, you can say to this mulberry tree, ‘Be uprooted and planted in the sea,’ and it will obey you.” Jesus was saying to his disciples that they didn’t need a rally ...
... across the helmet to indicate the Centurion’s position on the field. He also carried a stick like this. His stick is a lot like the shepherd’s staff. He would both guide and direct with it. It was both “rod” and “staff.” It signified his responsibility over his men. It also could be used to discipline his men should they need it. The Centurion understood that he needed to play both roles in order to serve in his position well. But when the Centurion met Jesus, one must think, he took off his ...
... the dancing of his daughter. He had protected John from his wife up until this time. He knew John was a holy man. And Herod was Jewish. But with his guests, his wife, his daughter, his fellow politicians looking on, what could he do? Herod bears the responsibility of giving the order that took John’s life. Peer pressure today is not just found in school, or on the playground, or even in the workplace. It’s found also in our culture. How many of us dare call ourselves a Jesus follower when Christians are ...
Luke 1:67-80, Luke 1:57-66, Luke 1:46-56, Luke 1:39-45, Luke 1:26-38, Luke 1:5-25, Luke 1:1-4
Sermon
Lori Wagner
... a recurrent narrative of God’s power to open and close the mouths of humans. But it’s never in a vindictive way. It’s always in a way that prevents us from putting our both feet into it! God grants us time ….so that our response to God….is always praise and worship. I like to call it the “holy pause.” The “holy slowly.” The “pregnant” pause. The “selah” of faith. The story today is just that……a “pregnant pause.” It’s when things pause and turn. When God takes a situation ...
... Or that God could really answer them. But as we all know….what may seem impossible to us is entirely possible in the realm of God’s great power and love. And so, Zechariah was cast into a time of silence. Perhaps he spent it thinking about his response. Or maybe he spent it contemplating God’s miracle. Or maybe he just learned a bit of humility for challenging the power of God. Cause above all, prayers are about humility, aren’t they? When we pray a prayer of petition to God, we are admitting first ...
... tone of her letter quite afraid of death. Thus, the man who had been raised and touched by this woman decided to write her a letter in response. He began, “It is now 35 years since I, a little boy of six, was left quite alone in the world. You sent me word that you ... As God has loved us into existence and given us all that we need to serve him and our fellow man, so we, in response, are called to love God by our manifestations of care for one another. The centrality of love as a basic foundation for the ...
... asks, “What is this I hear about you? Give an account of your management because you cannot be my manager any longer.” Why do I think we should all take this summons seriously? Because Jesus wants all his disciples to consider this question in light of their own responsibility to God. What if this were the last day of your life? What if tonight God came to you and asked, “What is this I hear about you? Give an account of how you have managed this life I’ve given you.” How would you answer? Have ...
... ! Perhaps you have a neighbor or friend that you see from time to time who talks behind your back and seems to sabotage you. Worst of all, you might live with folks who are always blaming you or someone else for their problems, and they never take responsibility for themselves. What do you do with people like that? Is there a way to respond to difficult people that you won’t live to regret? Is there an effective way to respond to difficult people that won’t get you fired, ruin your own reputation, or ...
... host, who is planning ample food and drink for the guests during the reception celebration. “Please respond.” Sometimes I think this phrase should be a Christian’s key phrase –the message we bear on our palms and sleeves. For followers of Jesus, response defines them as willing to invest––in relationship, in interest, in deference, in repentance and in faith. Think about the messages of the prophets. The warnings throughout scripture to those who do not honor God. Think about the call of God to ...
... . Let me say that again: prayer is not overcoming God's reluctance but laying hold of his willingness.He is the God who knows our needs and whose will is ever directed to His children's good. We cannot help but pray when things need changing. That is a human response to danger and heartache, but we need to understand that even while we are praying a loving God is already at working all things working to the good for those who love him. This is to say that what we need to pray for is not that he will change ...
... , cf. 38:2). The verse may be intentionally ambiguous, though we should note from the next section that the speaker’s immediate response is one of flight. 139:7–12 This section concerning God’s omnipresence is phrased in terms of actions that the speaker ... e., to the west of Israel). (Cf. Amos 9:2–4.) He then considers darkness and night as a hiding place. Here we see the same response to divine omniscience (vv. 1–6) as is evident in Job, namely the desire to be left alone (Job 7:17–21; 14:5–6). ...
... of David’s career as it unfolds in 1–2 Samuel. Section A (21:1–14), with its contrast between David and Saul, supplements 1 Samuel 15–2 Samuel 4, which demonstrates that David, not Saul, was the rightful king of Israel and that David was not responsible for the death of Saul and his descendants. On the contrary, David always sought to honor Saul and his family. Sections B (21:15–22) and B΄ (23:8–39) correspond to 2 Samuel 5–10, which describe David’s military victories. Section A΄ (24:1 ...