Sermon and Worship Resources

Synonyms: touch, feel, sense of touch, tactile sense, tactility, contact, using one's hands, sensation, sense, suspicion, sneaking suspicion, notion, inkling, hunch, fancy, apprehension, presentiment, premonition, foreboding, love, care, affection, fondness, tenderness, warmth, warmness, emotion, sentiment, emotional state, compassion, sympathy, empathy, fellow feeling, understanding, concern, solicitude, solicitousness, tender-heartedness, brotherly love, sensibilities, sensitivities, self-esteem, ego, pride, opinion, belief, view, impression, intuition, instinct, estimation, guess, theory, hypothesis, thought, way of thinking, point of view, atmosphere, ambience, aura, air, mood, climate, character, overtone, undertone, tenor, spirit, quality, flavour, colour, aptitude, knack, flair, bent, talent, gift, skill, art, trick, faculty, ability, propensity, inclination, sensitive, warm, warm-hearted, tender, tender-hearted, caring, soft-hearted, sympathetic, compassionate, empathetic, responsive, receptive, intuitive, thoughtful

Antonyms: bad feeling, acrimony, animosity, animus, antagonism, antipathy, aversion, bitterness, detestation, disgust, dislike, disrelish, enmity, friction, grievances, grudges, hatred, hostility, loathing, malevolence, malice

Showing 1176 to 1200 of 4770 results

1176. Ezra Reads the Law

Neh 7:73b–8:18

Understanding Series

Leslie C. Allen

... verse 18, reverts to Leviticus 23 (vv. 34–36, 39). Numbers 29:12–38 also specifies this duration, but since the sacrificial emphasis of that passage is not mirrored here and the context does depend on Leviticus 23, it is the latter text that is in view here. They held the festival in verses 16–18, presumably from the fifteenth day. Verse 17 brings the character of the worshipers, as essentially returned exiles, to the reader’s notice. This echoes 7:6 and the portrayal of the people in Ezra 1–6 (2 ...

1177. Queen Vashti Deposed

Esther 1:1-22

Understanding Series

Timothy S. Laniak

... wealth of his kingdom: In Esther, as in wisdom literature, wealth and power are suspect when arrogantly accumulated, trusted, and displayed excessively (Ps. 49:6–7, 13; Eccl. 2:1–11; compare Esth. 5:11). The hubris of ANE kings is, from a biblical point of view, an invitation for humiliation (see also Dan. 3 and 5). See further Levenson, Esther, p. 45. 1:6 Hangings of white and blue linen . . . on marble pillars. The king’s banquets were held in his winter palace on the ten-acre citadel in Susa. The ...

1178. Triumph of the Jews

Esther 9:1-19

Understanding Series

Timothy S. Laniak

... compare Josh. 8:2 and 2 Chr. 20:25). Saul’s decision to spare some lives cost him the kingship. From a biblical point of view, the Jews in the story of Esther are completing a task left unfinished since the early days of the monarchy. The focus of verses 6 ... ) prior to the wedding festivities (2:18). Gift giving is a symptom, so to speak, of good times. From a literary point of view, Purim is the climax of all of the feasting (mishtot) in the book of Esther—feasting that began with the king’s generous ...

1179. Purim Celebrated

Esther 9:20-32

Understanding Series

Timothy S. Laniak

... is given full credit for Mordecai’s, although both documents were sealed with the same (i.e., his) ring. Such a view of the king (as protector of the Jews and prosecutor of Haman) represents a politically adjusted “spin” that suits the official ... were commanded to take care of the poor once they settled in the land of promise (Deut. 15:4, 7, 11). From a literary point of view, this may serve as a reversal of the intended harm to innocent people (in Haman’s edict) and signal a return to the banquet in ...

1180. The Proverbs of Solomon

Proverbs 10:1-32

Understanding Series

Roland E. Murphy

... :27–28 Antithetic. Long life (v. 27) and happiness (v. 28; cf. 11:7) are in store for the righteous, those who fear the LORD (see 1:7 for comment on this phrase). It will be just the opposite for the wicked. This is typical of the view of retribution in this book. See verse 21 for the comment on life. 10:29 Antithetic. The NIV (and the NRSV) replaces righteousness with righteous. But the way of the LORD conceived as a refuge/ruin is a strange expression. Without changing the consonantal text, others (the ...

1181. More Proverbs of Solomon

Proverbs 26:1-28

Understanding Series

Roland E. Murphy

... is unexpected? Much depends on the context. In Ecclesiastes 10:8–9, the events seem merely possible. But in Psalm 7:15–16, a sequence is indicated that has been called the “act/consequence” view. This is where a bad effect follows automatically from a bad action; a good effect from a good action. This view is advocated strongly by Klaus Koch, “Is There a Doctrine of Retribution in the Old Testament?” in Theodicy in the Old Testament (ed. J. L. Crenshaw; Philadelphia: Fortress, 1983), pp. 57–87 ...

1182. Oppression, Toil, Friendlessness

Ecclesiastes 4:1-12

Understanding Series

Elizabeth Huwiler

... deal with striving. Verse 4 ascribes all human achievement to envy; verse 5 appears to note the self-destructiveness of the lazy fool; and verse 6 rejects working for more than one needs. If indeed all of these express aspects of Qohelet’s point of view, it would seem that there is no course of action (or inaction) that is worthwhile, a specific reinforcement of Qohelet’s general claim that all is meaningless. Not all interpreters agree with this reading. The problem is the sense of 4:5 and its relation ...

1183. Israel Forsakes God

Jeremiah 2:1-3:5

Understanding Series

Tremper Longman III

... being idealized (“Jeremiah 2:2–3 and Israel’s Love for God during the Wilderness Wanderings,” CBQ 45 [1983], p. 375; M. V. Fox, “Jeremiah 2:2 and the Desert Ideal,” CBQ 35 [1983], pp. 441–50, takes a different view). Interestingly, Hosea had earlier used an idealized view of the wilderness to describe the restoration of the remnant after the judgment (Hos. 2:14–15). In any case, the description of Israel’s early relationship with God as a marriage will set up Jeremiah’s later charge that ...

1184. The Fall of Jerusalem

Jeremiah 39:1-18

Understanding Series

Tremper Longman III

... a human perspective he acted like one. He went around the city telling Judeans that they did not stand a chance at the hands of the Babylonians and that they should simply put their arms down and surrender. From Nebuchadnezzar’s point of view, Jeremiah was a boon to his efforts. He wanted Jeremiah found and treated well. Nebuzaradan and two other officers (Nebushazban mentioned here for the first time and Nergal-Sharezeer, the Rab-mag [translated a high official], mentioned in 39:3, see Additional Notes ...

1185. A Message About Babylon

Jeremiah 50:1--51:64

Understanding Series

Tremper Longman III

... -d-y-m, which are the consonants for Chaldean, a way of referring to Babylon. 51:3 The Hebrew text of v. 3a is very difficult here. The NIV emends the text so that the sentence is negative (emending from ʾel to ʾal). From a textual point of view, this is possible, but it does mean that it is strangely addressed to the Babylonian army. After all, v. 3b is clearly addressed to their enemies. It is possible to make a similar emendation and understand the force to be asseverative (“Let the archer string his ...

1186. How Deserted Lies the City

Lamentations 1:1-22

Understanding Series

Tremper Longman III

... :1–22; Nahum 3:1–4, the sexual violence (he takes the blood on the skirts as a indication of violence rather than menstruation) and shame directed toward the woman are acts of judgment due to sin. Here the perspective is from the point of view of those who shame the woman, pointing out her uncleanness. However, in the present passage, the perspective is from the victim. Such a perspective elicits more sympathy even though it is clear that this is a well-deserved punishment. 1:12 The phrase translated is ...

1187. Judgment of Israel's Neighbors

Amos 1:1-2:5

Understanding Series

Elizabeth Achtemeier

... .)—fire before which the very earth melts (Ps. 46:6), and fire before which all nature mourns (Jer. 12:4 RSV). It is that effect that is pictured here. The prosperity of Israel has been no sign of God’s favor toward it, and we should never view ours as such a sign either. All will become ruin before the fire of an angry God. Significantly, God’s voice comes from Jerusalem—not from Bethel or Dan, where Jeroboam I had earlier erected the temples of the northern kingdom with their golden calves (1 Kgs ...

1188. The Vision of Obadiah

Obadiah 1:1-21

Understanding Series

Elizabeth Achtemeier

... for the chosen people, while Edom, and indeed all of Israel’s enemies, will be no more, verse 16. Obadiah uses two traditional pictures in these verses. First, he employs what scholars have called a “synthetic view” of sin, in which the sin of Edom returns upon its own head as its punishment, verse 15. It is a common view in the Scriptures (cf. Jer. 50:15, 29; Ezek. 35:15; Joel 3:4, 7): evil returns upon the evil doer, not automatically, but as a consequence of Yahweh’s working (cf. 1 Kgs. 8:31 ...

1189. Jesus Teaches Nicodemus

John 3:1-21

Understanding Series

J. Ramsey Michaels

... at Jesus’ teaching from a later vantage point, as if the issue of belief and unbelief were already settled. He writes in anticipation of a later verdict on those who “loved praise from men more than praise from God” (12:43). It is likely that the same group is in view in both instances, that is, the so-called believers of 2:23–25 and 12:42. True belief is understood in verses 20–21 as coming into the light. The light that has entered the world is Jesus (cf. 1:5–10), and to come to the light is ...

1190. Pilate and the Condemnation of Jesus

John 18:28-40, John 19:1-16

Understanding Series

J. Ramsey Michaels

... has over matters of justice and human life, but of his own mission in particular and of the specific plan by which the Father has chosen to “glorify” his only Son. It is clear that Jesus does not view Caiaphas (the one who handed me over to you) or the Jewish authorities in quite the same way he views Pilate. Jesus does not hesitate to judge both Caiaphas and Pilate guilty of sin (cf. 9:41; 15:22), but he pronounces Caiaphas, and those he represents, guilty of a greater sin (v. 11b). The reason is not ...

1191. The Empty Tomb and the First Appearance

John 20:1-9, John 20:10-18

Understanding Series

J. Ramsey Michaels

... connection with Peter (vv. 6–7), actually rests on the beloved disciple’s report. He and Peter both saw it, but he is the one “who testifies to these things and who wrote them down” (21:24). He is the storyteller, and the entire scene is viewed through his eyes. But what exactly did the beloved disciple believe? And was his belief based simply on the fact that Jesus’ body was gone, or on the precise arrangement of the linen wrappings and headcloth described so carefully in verses 6–7? The most ...

1192. Thanksgiving and Prayer

Philippians 1:1-11

Understanding Series

F. F. Bruce

... good and evil.” Without this faculty of discrimination one could not develop “a sense of what is vital” (Moffatt). It is the effect, not of a logical process of moral philosophy, but of growing insight into the character and will of God. It is important in view of the day of Christ, the day of review and reward for his people (cf. v. 6), that they should be pure and blameless. They cannot be so on that day unless they lead pure and blameless lives here and now. Choosing what is best therefore includes ...

1193. Thanks for Their Gifts

Philippians 4:10-20

Understanding Series

F. F. Bruce

... dating. 4:16 Again and again: Gk. kai hapax kai dis, lit., “both once and twice,” an idiomatic expression for “more than once”; cf. L. Morris, “Kai hapax kai dis,” NovT 1 (1956), pp. 203–8. It occurs also in 1 Thess. 2:18. For the view that the phrase does not have exclusive reference to Paul’s visit to Thessalonica see the same article by L. Morris (p. 208) and R. P. Martin, ad loc. 4:17 What may be credited to your account: Gk. karpos, “fruit,” perhaps meaning “interest” (if so ...

1194. Warning Against Antichrists

1 John 2:18-27

Understanding Series

Thomas F. Johnson

... or become part of the group in any sense is never explained. The best historical guess is that they were Gentile converts who had been influenced by the emerging gnostic ideas of the Hellenistic world, and who had never really given up their Greek philosophical world view. It had led them to deny that the divine savior, the Christ, was ever embodied in the fully human person, Jesus. For them, the divine Logos (the Word) could not have become flesh and dwelt among us (John 1:14). The Elder wants his readers ...

1195. Love One Another

1 John 3:11-24

Understanding Series

Thomas F. Johnson

... secessionists, rejecting both faith in Jesus (2:22–23; 4:2–3) and love for one’s brothers and sisters (2:9–11; 3:11–15) remain in death (3:14) and do not have eternal life in them. They are not Christians, and, in the author’s view, they never were (2:19). 3:16 Continuing the theme of love, the Elder offers an experiential and operational definition (lit., “By this we have come to know love”): Jesus Christ (the Greek text only has “he,” ekeinos) laid down his life for us. This is one of ...

1196. Cain and Abel

Genesis 4:1-26

Understanding Series

John E. Hartley

... his song, Lamech boasted about killing a man for wounding him. Without restraint he had struck a young man for only injuring him. If one takes the second line as synonymous to the first, Lamech claimed to have killed one person, not two. One view, based on the verbs being imperfect, holds that Lamech was only boasting about what he would do to anyone who injured him. In any case Lamech displayed contempt for the value of human life. In contrast to Cain, who sought protection from Yahweh, Lamech shamelessly ...

1197. Do Not Forget the Lord

Deuteronomy 8:1-20

Understanding Series

Christopher J. H. Wright

... . and you have eaten and you are satisfied and you bless the LORD . . . then be careful . . . ” It thus follows an identical pattern to its shorter form in 6:10–12. The description of the land is rhetorical and poetic but the main point, in view of the previous context, must be the expectation that bread will not be scarce (v. 9). Whatever lessons God may have taught through hunger in the wilderness, God’s desire for people is not scarcity but sufficiency. And you will lack nothing; the verb is the ...

1198. Passover

Deuteronomy 16:1-8

Understanding Series

Christopher J. H. Wright

... in this way your joy will be complete (v. 15)—another Deuteronomic jewel that is given a fresh sparkle in a Johannine setting (John 16:24). Additional Notes For the view that Passover was part of Israel’s nomadic heritage, whereas Unleavened Bread was a festival that they took over in Canaan, cf. Mayes, Deuteronomy, pp. 255f. For an alternative view, cf. McConville, Law and Theology, pp. 100–110. 16:1 The month of Abib: Later known as the month of Nisan, is approximately mid-March to mid-April and is ...

1199. Cities of Refuge (II)

Deuteronomy 19:1-14

Understanding Series

Christopher J. H. Wright

... book on OT ethics was unilaterally given the title An Eye for An Eye by its American publishers, instead of its original British title, Living as the People of God!). Yet it is abundantly clear to any reader of Deut. alone that such a view is a misunderstanding that totally ignores the ethos of compassion, generosity, concern for the weak, and restraint of the powerful that pervades the book. The sequence, with minor variations, occurs in just three places: Exod. 21:23–25; Lev. 24:17–20; and here. In ...

1200. Going to War

Deuteronomy 20:1-20

Understanding Series

Christopher J. H. Wright

... had centuries after the actual settlement of Israel in the land, or indeed what purpose this ch. would have served at all in relation to a seventh-century reformation. As regards the moral and theological question of how Christian readers of the OT should view the wars of the OT, or the kind of instructions given in this ch., we should note first the degree of humaneness and restraint in Deuteronomy’s laws of war, which is often overlooked in generalized criticisms of “OT violence.” Secondly, one must ...

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