... or righteousness; there is no middle ground. Film: The Two Towers. This movie (2002) is the second installment of the film adaptation of J. R. R. Tolkien’s novel The Lord of the Rings. The scene showing the struggle between good and evil in the character of Gollum is powerful. Gollum was originally named Smeagol, a hobbit of the River-folk, but later is called Gollum because he has a habit of making a “horrible swallowing noise in his throat.” Gollum has lived longer than expected because he possessed ...
... lifestyle, something that the law cannot do. Second, this age and the old covenant still tug at the believer’s heart. Therefore, the believer’s obedience to God will not be perfect in this life. Third, the law is holy because it is an expression of the character of God. The problem with the law is that sinful human nature perverts it into the instrument of death. Teaching the Text Two sermons emerge from Romans 7:1–12. The first one, based on 7:1–6, could be entitled “Freedom from the Law because ...
... a radical change of the inward personality. Literature: The Voyage of the Dawn Treader, by C. S. Lewis. In chapter 6, a captivating section of this third book of The Chronicles of Narnia, Lewis paints this process of change as the “un-dragoning” of the character Eustace, one that will force him to shed his pride and unbelief. Eustace starts out as a selfish young boy who only values facts and so will not listen to his cousins when they talk about Narnia. One day, however, he is “pulled” into Narnia ...
... selfish and quite un-Christian. Both of these positions are wrong. In fact, they are the opposite way around. For as followers of Jesus we can and should be ambitious, but we should never be concerned with our legacies. And the reason lies in the character of calling.6 God-given positions are a charge to faithfulness, not a platform for self-promotion. Literature: The Color of Blood, by Brian Moore. In this small but profound novel, Irish author Moore (1921–99) tells the story of a cataclysmic change that ...
... sole source and single goal. . . . What moves the church is not finally interchangeable with the dynamics of even the closest of sister institutions. When the best of modern insights and tools are in full swing, there should always be a reminder, an irreducible character that is more than the sum of all the human, the natural, and the organizational. The church of Christ is more than spiritual and theological, but never less. Only when first things are truly first, over even the best and most attractive of ...
... of the questions he addressed in the previous sections relate to a public worship gathering. Since a primary objective of a Christian worship service is to honor Christ, Christ followers must make sure their gathering bears witness to the character and self-giving love of Christ. Pulling together his broader discussions on worship beginning in chapter 8, Paul now gives practical advice on how to accomplish the necessary order at church gatherings. His broader argument is that outsiders and unbelievers ...
... splendor (doxa, “brightness,” “radiance,” “glory”) to different bodies in his own heavenly realm.[2] Highlighting this contrast between the two realms enables a full exposition of the differences between heavenly and earthly bodies. Beyond a change in form, doxa will change! The dishonorable character of the earthly body is transformed and given a glory (doxa) fit for God’s realm (15:43; cf. Dan. 12:2–3; Matt. 13:43; 2 Cor. 3:18).3 15:42–44 So will it be with the resurrection of the ...
... replace the damaged ones and better prepare for the next time you ask so much of it. In the same way, if you wish to grow as a disciple of Christ, you must face resistance, suffering, and ridicule, as Jesus did. These experiences perfected and revealed his character and nature and allowed him a deeper fellowship with us in our need. When you face resistance, you will experience doses of death. This death will be replaced by more new life and growth, and the Lord will use it to prepare you for greater use in ...
... there is nothing in the text that says Jezebel was a false teacher because she was a woman. We must be careful about blaming the heresy on Jezebel’s gender. Rather, it was her deceitful teaching itself that merited comparison with one of the Old Testament’s most wicked characters. Both the Old and New Testaments, on the other hand, affirm women prophets (Exod. 15:20; Judg. 4:4–5; 2 Kings 22:13–20; Luke 2:36–38; Acts 2:17–18; 21:9; 1 Cor. 11:5). Second, we need to be clear about the three groups ...
... has no chance of winning. In our day the pendulum has swung far in the direction of a God of grace and love, and this truth should never be diminished. But believers who are suffering throughout the world may also take comfort in God’s character as a holy and righteous God who will judge their persecutors and pour out his wrath on evil. When individuals or societies turn their backs on God, they are headed for judgment. New Testament scholar Craig Keener writes, Judgments have already come to seize our ...
... redemptive role of suffering in the life of the believer (e.g., Rom. 5:3–4; 2 Cor. 12:9–10; Heb. 11:32–38; 1 Pet. 4:12–19). If we respond rightly to suffering, we find that it draws us closer to the Lord, refines our character, equips us for more effective service now, and prepares us for eternal life in the new heaven and new earth. The theological irony of a bittersweet scroll illustrates this truth. The sweetness of the fulfillment of God’s purposes for this world is tempered by the bitterness ...
... seat” (Rom. 14:10). The basis of judgment will be our relationship to God reflected in our way of life (Matt. 16:27; 25:34–36; John 5:28–29; Rom. 2:6; 2 Cor. 5:10; Rev. 20:12–13). As God evaluates a person’s character established through habitual action, they will either receive a reward or forfeit such a reward, although they themselves will be saved (1 Cor. 3:10–15). What we do matters. An authentic faith in our Lord Jesus Christ will demonstrate itself through attitudes, actions, and words ...
... to know who he was talking about, which points in the direction of Nero as the beast. Second, we must read this passage in the context of the whole book. For instance, the problem is not signs and wonders (11:5–6) but the ungodly character and false message of the miracle workers. Third, we must resist the temptation to read contemporary events back into the text and label this the meaning of the text (e.g., the mark being a literal stamp using advanced technology). Revelation suggests that the seal ...
... the forces of evil, knowing the final glorious outcome provides encouragement to persevere. Outline b. The Lamb and the 144,000 (14:1–5) i. The Lamb and the 144,000 on Mount Zion (14:1) ii. The 144,000 sing a new song (14:2–3) iii. The godly character of the 144,000 (14:4–5) Interpretive Insights 14:1 Then I looked, and there before me was the Lamb, standing on Mount Zion, and with him 144,000 who had his name and his Father’s name written on their foreheads. Once again John sees a vision (14 ...
... We are called to do the same. What do we need in order to endure? A mind-set that celebrates the “little-by-little” nature of growth. A heavenly perspective. A community that provides examples, support, and forgiveness. Personal habits that foster long-term character transformation. The Christian life is more like a marathon than a sprint. To endure is to overcome; to persevere is to win. If there is one focal point in this call to endure, it’s worship. Interestingly, the nations are called to worship ...
... it all, the words and imagery of Jeremiah loom large (esp. chapters 50–51). Outline c. The coming judgment calls for the saints to leave Babylon (18:1–8) i. The angel announces the fall of Babylon (18:1–2a) ii. Babylon’s demonic character and adulterous influence (18:2b–3) iii. God’s people commanded to leave Babylon (18:4) iv. Divine judgment urged/demanded and explained (18:5–8) Interpretive Insights 18:1–2 another angel . . . had great authority . . . splendor. With a mighty voice he ...
... as a warrior king (cf. white symbolizing victory in 14:14; 20:11). Second, he is “Faithful and True,” reaffirming his character as a reliable witness (cf. 1:5; 3:14), as well as the one faithful to execute God’s just and true ... and three images (sword, staff, and winepress). First, he wages war by judging justly or righteously (16:7; 19:2). His own righteous character serves as the basis of these judgments.3The second and third images parallel one another. He conquers the nations with the sword of ...
... true. . . . It is done. I am the Alpha and the Omega, the Beginning and the End.” For the first time since 1:8, God now speaks directly (cf. the heavenly voice in 10:4; 14:13; 16:1, 17; 18:4). In this sevenfold speech, God reaffirms his eternal character and his sovereign plan for his creation. First, he is making everything new, fulfilling the new creation prophecies of Isaiah (e.g., 43:18–19; 65:17; cf. 2 Cor. 5:17). The prophetic present (i.e., “I am making”) points to a future time when God will ...
... to God. The switch from God’s personal name “Yahweh” (v. 8) to his less personal title “God” (or “deity”) in verses 9–10 may hint that Balaam does not in fact have a right relationship with God. For further discussion of Balaam’s character, see “Teaching the Text” below and see the sidebar “Mocking Balaam” and “Teaching the Text” in the unit on Numbers 22:20–40. 22:12 Do not go with them . . . they are blessed. God warns Balaam not to carry out his intentions against the ...
... 1 Sam. 25:39; see the first two sidebars in the unit on 2 Sam. 2:1–5:5 and the sidebar in the unit on 2 Sam. 5:6–25). The use of this verb to describe David’s greed also links this text with several earlier passages where characters greedily take something: 1 Samuel 2:14 (Eli’s sons take meat from the people); 8:3 (Samuel’s sons take bribes), 11–16 (the king will take sons, daughters, crops, servants, and livestock); 15:21 (the people take the items devoted to destruction); 2 Samuel 4:7 (the ...
... : his divine election and superiority to Saul, his success in battle, and God’s willingness to restore him to favor following acts of sin and times of chastisement. The events and poems included here epitomize and provide a microcosm of David’s career and character. The two poems (sections C and C?) appear to have been composed toward the end of David’s life (see 22:1; 23:1). However, the events recorded in these chapters do not necessarily occur after the incident described in 2 Samuel 20. The ...
... but if so, then forgiveness in this case is merely a reduced sentence and punishment (see 2 Sam. 12:13–14, as well as Num. 14:13–35). If there is mercy here, surely it is a severe mercy. (4) Though it may seem antithetical to his character, God is not above using deception to facilitate his punishment of sin (see comments above on 2 Sam. 22:27). For further discussion of the theological dimensions of this passage, see below under “Teaching the Text.” Teaching the Text 1. God’s punishment of sin is ...
... . But Hannah’s family and even Hannah herself might wonder if God is displeased with her since she seems to be excluded from his promise of blessing (Exod. 23:25–26; Deut. 7:14). When the Lord answers her prayer for a child, Hannah’s character is vindicated. 1:6 her rival kept provoking her in order to irritate her. We know from reading the patriarchal stories in Genesis that polygamy gives rise to domestic conflict, especially when one wife is barren. The same is true in Elkanah’s home. The ...
... motivate continued obedience. This is not a text about parenting. One could use Eli’s example to illustrate poor parenting if one were preaching from another passage that deals directly with the subject of parenting, such as a proverb. (The NT frequently uses OT characters and events for illustrative purposes, even when the OT text is not directly addressing the theme of the NT passage.) But if 1 Samuel 2:12–36 is one’s base text for a sermon or lesson, then the themes outlined above, not parenting ...
... in his day, and the New Testament gives us no reason to expect it to be in ours. Illustrating the Text God will honor those who honor him. Literature: Jane Eyre, by Charlotte Brontë. In this beautifully written and principled novel (1847), the lead character, Jane, learns restraint over her anger at the way people have treated her in her past and present. Jane has been orphaned young, then severely mistreated by extended family, and finally placed in an orphanage where the children are abused; she survives ...