Sermon and Worship Resources

Showing 926 to 950 of 1285 results

2 Chronicles 17:1-19

Understanding Series

Louis C. Jonker

... more and more powerful. His military power is closely associated with his building forts and store cities in Judah and his enormous army. In total he had 1,160,000 soldiers available (besides those he stationed in the fortified cities throughout Judah), a number double the size of Asa’s troops (2 Chron. 14). The number is obviously not to be taken literally but is rather a sign of the importance the Chronicler attributes to his king. 18:1–19:3 Previous sections concentrated on the very positive aspects ...

927. Athaliah and Joash

2 Chron 22:10–23:21

Understanding Series

Louis C. Jonker

... , “Long live the king!” The expression “copy of the covenant” actually refers to two different concepts in Hebrew, the vow of consecration and the witness or testimony. The Hebrew word for witness (?edut) probably refers to the Ten Commandments, perhaps in a double sense: “The law that the king was to copy and read daily according to Deut 17:18–20” (McKenzie, 1–2 Chronicles, p. 311). With the exclamation “Long live the king!” the reader realizes that the house of David has been saved ...

928. Uzziah King of Judah

2 Chronicles 26:1-23

Understanding Series

Louis C. Jonker

... in Kings. The insinuation is clear that, although the Lord is not explicitly mentioned as subject here, Uzziah’s fame was given to him by the Lord. The phrase “until he became powerful” uses the well-known word chazaq again, which could be a double entendre here, leading to the dark period in the king’s history. This verb resonates with the king’s name in Chronicles, Uzziah (which means “Yahweh is strong”). The name change from Azariah to Uzziah might be the Chronicler’s way of indicating ...

929. Matthias Chosen to Replace Judas

Acts 1:12-26

Understanding Series

David J. Williams

... near Jerusalem. But his use of this particular term “presupposes an amazingly intimate knowledge—for a Greek—of Jewish customs” (Hengel, Jesus, p. 107). Some difficulty may be felt with the reference of Luke 24:50 to Bethany, which is more than double a Sabbath day’s journey from Jerusalem, but if the words of the Gospel mean simply “toward Bethany” (Gk. pros Bethanian), that difficulty is overcome. In any case, it is hardly likely that Jesus would lead them into the village for the ascension ...

930. Peter and John Before the Sanhedrin

Acts 4:1-22

Understanding Series

David J. Williams

... men grew to about five thousand: Difficulty has been found with this figure, which is said to be out of all proportion to the population of Jerusalem. It is especially difficult if this was only the number of men; the figure would have to be at least doubled to give the total number of believers. But what was the population of Jerusalem at this time? Hecataeus of Abdera, in about 300 B.C., put the figure at 120,000 (Josephus, Against Apion 1.161–212). According to Josephus, it had reached 2.7 million by ...

931. Stephen Seized

Acts 6:8-15

Understanding Series

David J. Williams

... assuming that they were Hellenists), so that the picture we now have of Stephen as a preacher need come as no surprise (see Hengel, Acts, p. 74; Dunn, Unity, p. 270). He is described as a man full of God’s grace—a phrase capable of bearing the double sense of enjoying God’s favor (cf. 18:27) and of being gracious himself toward others (cf. Luke 4:22). Stephen appears to have been a man of great personal charm. He was also an effective preacher (cf. v. 10), whose ministry was accompanied by signs of ...

932. Stephen’s Speech to the Sanhedrin

Acts 7:1-53

Understanding Series

David J. Williams

... , many early Christian writers regarded Joshua as a type of Jesus (cf. Heb. 4:8). Hanson wonders whether Stephen intended to link the two, giving to the words they took the land from the nations the sense he “gained possession of the Gentiles,” with a double reference to both Joshua and Jesus (p. 101). 7:46 It has sometimes been suggested that Stephen was a Samaritan (see, e.g., J. Munck, p. 285; and C. H. H. Scobie, “The Origin and Development of Samaritan Christianity,” NTS 19 (1972–73), pp. 391 ...

933. Peter at Cornelius’ House

Acts 10:23b-48

Understanding Series

David J. Williams

... few days of NIV). His acceptance of Gentile hospitality gave practical expression to the theological truth he had preached (vv. 34ff.). Additional Notes 10:25–27 As Peter entered the house … Peter went inside: The Western text removes the awkwardness of this double entry by making the first his entry into the city and the second that into Cornelius’ house: “And as Peter was approaching Caesarea one of the slaves ran ahead and announced his arrival. And Cornelius leapt up and met him.…” This is ...

934. In Athens

Acts 17:16-34

Understanding Series

David J. Williams

... emphatically in the Greek, “Not by human hands is he served,” and then underlined by the present participle, “he [God] keeps on giving” life. This description of God is drawn from Isaiah 42:5 (cf. Gen. 2:7; Wisd. 1:7, 14), but Paul may have intended a double meaning, for life (Gk. zōē) was popularly linked with Zeus, and he would have them know that God, not Zeus, was the source of life (see disc. on 14:17). The best commentary on this verse is found in 1 Chronicles 29:14. David prays: Who am I ...

935. Paul's Hardships

2 Corinthians 6:3-13

Understanding Series

James M. Scott

... . Paul claims that, in word and deed, he commends himself as a genuine apostle who is motivated by sincere love. 6:3 The new section opens quite defensively. Paul knows that his ministry has come under fire because of his alleged inconsistency and double-mindedness, and he has handled such accusations in 1:12–2:13. In the face of these accusations, Paul forcefully asserts with an unmistakable apologetic tone that he did not put a stumbling block in anyone’s way. Paul uses similar terms in admonitions ...

936. Paul the Preacher to the Gentiles

Ephesians 3:1-13

Understanding Series

Arthur G. Patzia

... how it has worked in his life and among the Gentiles. He is overcome, not by a guilty conscience or questions about his authority, but by a heart that is overflowing with the marvels of God’s grace. The next phrase indicates that there is a double function to Paul’s apostleship: First, there is his ministry of the proclamation of the gospel to the Gentiles (this grace was given to me: to preach to the Gentiles the unsearchable riches of Christ). Though Paul has commented on his mission to the Gentiles ...

937. Paul's Ministry in Thessalonica

1 Thessalonians 2:1-16

Understanding Series

David J. Williams

... 3:2) did not spring from error (planē, which can mean either “deceit,” leading others astray, or “error,” being led astray oneself). NIV is probably right to understand it as self-deception, “error,” though Bruce thinks that Paul may have intended the double meaning: “They were neither deceivers nor deceived” (cf. 2 Tim. 3:13). There is no Greek verb corresponding to the “does not spring” of NIV, but some such verb is clearly understood. It would be better put in the past tense, “did ...

938. Paul’s Longing to See the Thessalonians

1 Thessalonians 2:17--3:5

Understanding Series

David J. Williams

... we—God working with us—open hearts. Paul’s purpose (see disc. on 2:12) in sending Timothy, apart from expressing his own longing to be in touch with them, is to strengthen and encourage them (cf. 4:1 for the emphasis given by doubling up verbs). Timothy could do so in his own right, but as Paul’s emissary, he assures the Thessalonians of Paul’s continuing concern. Sterizō means “to fix,” “to make fast” (from sterinx, “a support”) and expresses precisely what converts need—the kind ...

939. Timothy’s Encouraging Report

1 Thessalonians 3:6-13

Understanding Series

David J. Williams

... (note the present participle, we rejoice … praying) night and day (for the order of the words, see disc. on 2:9). This phrase emphasizes the centrality of prayer in their lives; hyper-ekperissou intensifies this even more. This adverb is a double compound of an already strong word, creating what Findlay described as “a triple Pauline intensive” with the sense “beyond—exceedingly—abundantly” (cf. 5:13). Pauline style typically features such compounds (cf. Rom. 5:20; 2 Cor. 7:4), but he almost ...

940. Living to Please God

1 Thessalonians 4:1-12

Understanding Series

David J. Williams

... Christian. In receiving Christ, we take on the obligation to be like him. Paul acknowledges that the Thessalonians had done this: as in fact you are living (i.e., “walking”). But there was no room for complacency. The urgency of the appeal is verified by the doubling of the verbs (cf. 3:2, “to strengthen and encourage”): We ask you and urge you … to do this more and more (cf. 4:10). Erōtaō, used in classical Greek only of asking a question, acquired by this time the additional sense of making a ...

941. Paul's Charge to Timothy

2 Timothy 3:10--4:8

Understanding Series

Gordon D. Fee

... the KJV’s famous, “Be instant in season, out of season.” Unfortunately what Paul intends is not all that clear. The verb is probably best translated “stand by it” (D-C) or “keep at it” (Kelly), that is, your proclaiming of the Word. The double adverbs (eukairōs, akairōs) are either subjective (having to do with Timothy) or objective (having to do with his hearers). If the former, which was how Chrysostom understood it, then it means that he should stay with the task whether it is convenient ...

942. Personal Remarks

2 Timothy 4:9-18

Understanding Series

Gordon D. Fee

... in Rome. Thus these verses are seen to belong to vv. 16–18. But since they serve as a clear warning to Timothy, it makes more sense to locate him at the point of Paul’s arrest. 4:16 Much of the debate on this text is related to the double questions of authenticity and a second imprisonment. On these questions, see the Introduction. 4:17 For an analysis of this passage in light of Psalm 22, see Lock (p. 116) and J. Munck, Paul and the Salvation of Mankind (London: SCM, 1959), pp. 331–33.

943. An Exhortation Inspired by the Exodus

Hebrews 3:7-19

Understanding Series

Donald A. Hagner

... of an association between the rest promised by God, and God’s own resting place, the tent shrine and later the temple. The climax of the passage comes in the declared … oath of verse 11. The promise is they shall never enter my rest. The author discerns a double entendre in the words. For, as we will see, the rest announced in this psalm is seen finally by the author to refer to the rest that Christians are to enter—and that has nothing to do with the literal promised land. In the verses that follow ...

944. The Remaining Promise of Rest

Hebrews 4:1-13

Understanding Series

Donald A. Hagner

... utmost seriousness. What God speaks is living and active. By his word he brought creation into existence, and his word can never be rendered ineffective (cf. Isa. 55:11). The effectiveness of God’s word is now expressed by the metaphor sharper than any double-edged sword (cf. Rev. 2:12). The sentences that follow are merely a development of this metaphor and are not meant to convey information extraneous to the point being made. The writer does not here reveal his view of the nature of humanity (dividing ...

945. The Unchangeable Character of God’s Purpose

Hebrews 6:13-20

Understanding Series

Donald A. Hagner

... very clear that his purposes were finally fixed, he did something very unusual: he confirmed it with an oath (cf. vv. 13–14). He wanted above all to make the unchanging nature of his purpose very clear. This strong statement, with its exceptional double affirmation, is meant to counter any Jewish suggestion that Christianity involves a departure from, rather than the fulfillment of, the promises upon which Israel based its hopes. 6:18 The two unchangeable things are God’s word (i.e., the promise itself ...

946. Making One's Calling and Election Sure

2 Peter 1:1-11

Understanding Series

Norman Hillyer

... uses “kingdom of God” or “kingdom of heaven.” But cf. Matt. 13:41; 16:28; Luke 1:33; 22:29–30; 23:42; John 18:36; Col. 1:13; 2 Tim. 4:1, 18; Heb. 1:8; Rev. 11:15). Lord and Savior: In view of the familiarity of this double title for Jesus since the earliest days of the church, it is surprising that it is found in the NT only in the present letter (2 Pet. 2:20; 3:2, 18).

947. The Sin and Doom of Godless Men

Jude 1:1-16

Understanding Series

Norman Hillyer

... s use of the personal pronoun whom). The false teachers had wandered off course because of their rebellion against God. Their destiny is settled: for whom the blackest darkness has been reserved forever. Their utterly hopeless and fearful doom is underlined by the double expression blackest darkness. In verses 12–13 Jude has splashed a series of vivid pictures of the false teachers. They are as dangerous as reefs, as selfish as greedy shepherds, as deceptive as rainless clouds, as dead as barren trees, as ...

948. The Israelites Oppressed

Exodus 1:1-22

Understanding Series

James K. Bruckner

... of the sequence of a child’s growth. It can mean, “The Israelites were fertile (they conceived easily), they crawled, they grew (childhood), became very, very strong (adolescence), and the land was filled with them.” This kind of translation communicates a double meaning. The Israelites grew in number, as well as raising large and strong families. Their families were “everywhere” as they fulfilled the promises God made to Abraham, Isaac, and Jacob that they would be as the stars and as the sands ...

949. The Birth of Moses

Exodus 2:1-10

Understanding Series

James K. Bruckner

... of Egyptian names like Ahmose. It sounds like the participle of a Hebrew verb (mashah) that means “one who pulls out” or “one who draws from.” Pharaoh’s daughter makes this connection when she uses that verb to say “I drew him out.” A double meaning is at work here, since Moses will later be the “one who draws” the people out from Egypt. This narrative does not mention God at all. God is working behind the scenes through the actions of ordinary and extraordinary people. Additional Notes 2 ...

950. Moses and the Burning Bush

Exodus 3:1-22

Understanding Series

James K. Bruckner

... . To this point the word “God” (ʾelohim) has been used, without reference to the Lord (Yahweh). It is significant that the two words occur together here, since the identity of the “Lord God” is a primary subject of this text. The double designation of the God of the Judeo-Christian tradition appears first in Genesis 2–3, throughout the Abraham narrative and, after its appearance here, regularly throughout Exodus. In verses 3–6 God speaks three times. First, God knew Moses’ name and called ...

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