Sermon and Worship Resources

Dictionary: Face

Biblical references to the face are both literal and metaphorical. The Hebrew word for “face” (paneh) frequently occurs in the plural in the OT (over 2,100 times), and it can express the numerous features of the face, that of God, humans, animals, and inanimate objects. It also can describe a surface, such as “the face of the ground” (Gen. 2:6 KJV) or “the face of the deep” (Gen. 1:2 KJV).

The concept of face must be understood in terms of the diverse emotional expressions and stratified social relationships of the biblical social world. This was a world of honor and shame, loyalty and betrayal. Where the modern person speaks of personal empowerment, the biblical person thought of social restoration. Life was tantamount to social acceptance. In the biblical world of strong corporate solidarity, the face was the most important part of a person’s body. Persons did not merely “contact” each other; rather, faces engaged each other. Face was synonymous with person (e.g., Lev. 19:32, where “the aged/elderly” is literally “the faces of the aged/elderly”). The face essentially describes interpersonal relationships.

Presence and nonpresence are noted in the expressions “hiding the face from” (Ps. 27:9) and “seeing the face of” (Gen. 32:20 KJV). These denote qualities of relationship through acceptance or rejection, especially to superiors. To “see someone’s face” who is a dignitary is to be granted a royal audience (Gen. 44:23). Yet it was not customary to show a sad face in a king’s presence (Neh. 2:2). A person could also try to hide his or her identity, since “face” marks a public expression of one’s character and social standing.

To literally “fall on the face” (Ezek. 1:28; Luke 5:12) shows humility and homage toward a superior. Personal intention or determination is shown in the expressions “set the face against/toward” (Ezek. 35:2) and “turn the face” (2 Kings 20:2). Dishonor and disrespect are expressed with a “fallen face” (Gen. 4:6; NIV: “downcast” face; cf. Gen. 40:7). Striking the face can be an act that humiliates (John 18:22), as with mutilation or having a soiled face (Lev. 21:18; 2 Sam. 19:4–5). By contrast, to speak “face to face” (Exod. 33:11) not only shows respect but also treats another as a social equal. Reflecting rich emotions, a face can be “cheerful” (Prov. 15:13), “aflame” with agony (Isa. 13:8), “red with weeping” (Job 16:16), and covered with “shame” (Ps. 69:7).

“Face” can be used as a metonym (i.e., substitution) for a person’s presence. Significantly, God’s rejection of a person or group can be expressed as them being hidden from his face (Gen. 4:14 KJV) or as God hiding his face from them (Isa. 54:8; Mic. 3:4; cf. Ps. 22:24). Those in distraught prayer ask why God has hidden his face (Job 13:24) or for how long (Ps. 13:1). Similarly, God acts against persons when he sets his face against them (Lev. 17:10; 26:17).

Believers anticipate the day when they will see God “face to face” (1 Cor. 13:12), having received the ultimate gift of God’s acceptance.

Synonyms: countenance, physiognomy, profile, features, expression, facial expression, look, appearance, air, manner, bearing, guise, cast, aspect, impression, grimace, scowl, wry face, wince, frown, glower, smirk, pout, moue, side, flank, vertical, surface, plane, facet, wall, elevation, dial, display, (outward) appearance, nature, image, front, show, act, false front, facade, exterior, mask, masquerade, pretence, charade, pose, illusion, smokescreen, veneer, camouflage, respect, honour, esteem, regard, admiration, approbation, acclaim, approval, favour, appreciation, popularity, estimation, veneration, awe, reverence, deference, recognition, prestige, standing, status, dignity, glory, kudos, cachet, effrontery, audacity, nerve, gall, brazenness, brashness, shamelessness, look out on, front on to, look towards, be facing, have/afford/command a view of, look over/across, open out over, look on to, overlook, give on to, give over, be opposite (to), accept, come to accept, become reconciled to, reconcile oneself to, reach an acceptance (of), get used to, become accustomed to, adjust to, accommodate oneself to, acclimatize oneself to, be confronted by, be faced with, encounter, experience, come into contact with, run into, come across, meet, come up against, be forced to contend with, beset, worry, distress, cause trouble to, trouble, bother, confront, burden, brave, face up to, meet head-on, dare, defy, oppose, resist, withstand, cover, clad, skin, overlay, dress, pave, put a facing on, laminate, inlay, plate, coat, line

Antonyms: dodge, fear, back, give way, back down, dodge, avoid, throw in the towel, withdraw, cave in, retreat, succumb to, lay down one's arms, throw in the sponge, defer, submit, escape, bashfulness, shun, evade, elude

Showing 1201 to 1225 of 2153 results

1201. Philippians 4:1-9

Philippians 4:1-9

Sweet

Leonard Sweet

... not refer to the kind of crown a king or ruler would wear. Paul's reference is specifically to the kind of crown or victory wreath that would be placed on the head of the winner in Greek athletic games. This crown does not symbolize exalted social status but instead signifies happiness, honor, victory and pride. These are the Christians the ones that fill Paul's heart with joy at the very thought of them and their faith that the apostle now urges to "stand firm in the Lord in this way." Verses 2-3, with ...

1202. Joshua 3:7-17

Joshua 3:7-17

Sweet

Leonard Sweet

... over the waters of the Jordan. The scene that now begins to unfold here is skillfully drawn with great drama and suspense. In his "opening night" role as Israel's anointed leader, Joshua's command and timing are impeccable. Yet even his words lend authority to the status of his own role as Joshua focuses the whole meaning behind this "crossing over" on Yahweh's power and plans that await Israel on the other side of the divide. The placing of the ark front and center is crucial to this scene at the Jordan ...

1203. 1 Corinthians 1:3-9

1 Corinthians 1:3-9

Sweet

Leonard Sweet

... their faith, they will be called "blameless," this designation does not kick in until the eschatological "day of our Lord." Just as the spiritual gifts of a community are not fully realized until the eschaton, so, too, they do not enjoy "blameless" status until that age. This leaves the apostle plenty of time to focus his own counsel and at times quite pointed guidance toward the factions and frictions that are causing so much strife within the Corinthian church as he writes. Paul concludes his introductory ...

1204. John 1:6-8, 19-28

John 1:6-8, 19-28

Sweet

Leonard Sweet

... downplays his baptizing activity by contrasting it with the arrival of "one whom you do not know" (v. 26). The Baptist himself refrains from voicing the messianic title at this point. But he clearly alludes to the greatness of this one who is yet to come. John equates his own status before this one to come as that of a slave even less than a slave. It is one of the slave's duties to untie his master's sandals. But John the Baptist modestly denies that he is fit even to perform this duty.

1205. Luke 1:26-38

Luke 1:26-38

Sweet

Leonard Sweet

... Luke's text seems to offer weight to both these foci. Clearly the gospel writer wants to convey Jesus' divine origins and to emphasize the miraculous nature of his coming into our midst. Yet it is also true that Luke chose to look at Mary's obedience and her "favored" status not at Joseph as did Matthew, or at the Spirit as did Mark, or at the pre-existent Word as did John as the conduit God chose to play a part in this greatest chapter of salvation-history. In even a casual reading of Luke's gospel, it is ...

1206. Isaiah 61:10-62:3

Isaiah 61:10—62:3

Sweet

Leonard Sweet

... silent" or perhaps better, to "be still, or inactive." This vow to both ceaseless action and ceaseless prayer has a specific objective in mind bringing Zion into the midst of the Anointed One's work of salvation. The Anointed One will bring changes in Zion's status she will be recognized as redeemed. In 62:2, Zion is so transformed by this work of salvation and redemption that she is renamed that is, created anew. Note that according to divine privilege, it is the Lord, not the Anointed One, who bestows the ...

1207. Luke 3:15-17, 21-22

Luke 3:15-17, 21-22

Sweet

Leonard Sweet

... the temptation to elevate his own message of what is to come. John had spoken with authority to those with economic clout (tax collectors) and military might (soldiers). He had been bold enough to address mixed crowds that contained individuals whose social status was far, far above his own. Obviously, John did not shrink from claiming power or authority for his message. But when faced with the crowd's question over his identity, John the Baptist firmly and frankly distinguishes himself from the long ...

1208. Luke 6:27-38

Luke 6:27-38

Sweet

Leonard Sweet

... ethic that governs most people's lives. Just as the aggressive, abusive behavior of "enemies" should not be allowed to shape your behavior towards them, neither should the loving, respectful behavior of your friends influence your actions. Regardless of an individual's status _ friend or foe _ that person should receive the same treatment from your hands and heart. Luke gives three examples (Matthew 5:46-47 gives only two) of how offering love, goodness or even services (lending) to those who reciprocate in ...

1209. Philippians 3:17-4:1

Philippians 3:17-4:1

Sweet

Leonard Sweet

... all those who stand as "enemies of the cross." Because Paul knows Philippi well, he incorporates language that is especially satisfying to her residents in verses 20-21. The Philippians took great pride in their role as a Roman colony and the special status that identity accorded them. Now Paul declares that, as Christians, the Philippians are really a "commonwealth" (a better term than the NRSV's overly-individualized term "citizens") of heaven. In a rare use of the term, Paul announces that it is from ...

1210. Philippians 3:4b-14

Philippians 3:4b-14

Sweet

Leonard Sweet

... because of what Christ has done for me" or "because of what I want to do for Christ." Verse 8 makes it clear how forcefully Paul is committed to this new perception of gains and losses. Not just his particular merits of heritage or status or learning are singled out, but now "everything" is regarded "as loss" when compared to the new knowledge Paul gained of Christ. Paul may have intentionally designated this experience as one of "knowing Christ" in order to clearly distinguish Christian "knowing" from the ...

1211. Philippians 2:5-11

Philippians 2:5-11

Sweet

Leonard Sweet

... is focused on too narrowly, it is easy to see why John Chrysostom was uneasy about this text. If it is misunderstood, a Christ completely emptied of any and all divinity, then incarnated as the fully human Jesus, could easily be relegated to the status of simply a "good man." Accordingly, Paul would be more than justified to hold Jesus up as an example of humility and obedience to the Philippians because he was, in fact, a good human example. Of course, neither the exalted Christocentric focus of all ...

1212. John 14:23-29

John 14:23-29

Sweet

Leonard Sweet

... writer may have intended some ambiguity here, for theologically it is evident that this author would declare that both statements are true. The "peace" this world holds out is a false peace, based wholly on the momentary success of one force (person, country, ideals, status) over another. Since such a peace is never fully held by the world, true peace is not the world's to give. Any "giving" gesture made by the world is empty of content and promise. Because the disciples are to receive Jesus' own peace ...

1213. Luke 10:1-11, 16-20

Luke 10:1-11, 16-20

Sweet

Leonard Sweet

As Jesus and his followers continue to make their way toward Jerusalem, Luke relates situations that continually elevate Jesus in status and authority. Jesus had already sent out the Twelve on a previous missionary journey (9:1-10), and he was apparently in the habit of sending smaller envoys to villages ahead of himself to announce his coming (9:52). Now, a truly ambitious mission is mounted, with Jesus sending out ...

1214. Luke 10:25-37

Luke 10:25-37

Sweet

Leonard Sweet

... as the hero in this parable, a Samaritan. James and John had just recently asked permission to call fire down upon the Samaritan village that had rejected them (9:54). Despising Samaritans was a Jewish tradition that crossed all other lines of class and status. If the Jewish priest and the Levite had every reason to stop and help the wounded traveler, the Samaritan had several good reasons not to stop. First, the wounded man is apparently not a Samaritan. Thus, if he were well, he would normally revile ...

1215. Mark 1:21-28

Mark 1:21-28

Sweet

Leonard Sweet

... the stirring became evident when, on this first venture into his public ministry, Jesus was confronted by a frightened "unclean spirit." Terrified of a new word from God, this demonic being had thus far been able to live nicely in the comfortable status quo of the synagogue. Fear of this new authoritative voice calling for a fresh interpretation of a faithful life stirred the spirit into speaking, thus betraying its presence to Jesus. Mark makes sure we understand the cause for the intensity of the demonic ...

1216. Isaiah 50:4-9a

Isaiah 50:4-9a

Sweet

Leonard Sweet

... -called "Philippians hymn" could easily serve as your only text for the message of servanthood. Jesus the Christ and Messiah is the model for our own attempts at service. But his method is one all Christians can practice. In the kingdom the servants have the highest status of all. From the time of Gregory the Great, the Pope has been given the greatest title that can ever be given anyone: "Servant of the Servants of God," patterned after Jesus' saying, "If any one would be first, he must be last of all and ...

1217. Mark 4:26-34

Mark 4:26-34

Sweet

Leonard Sweet

... , to be "in Christ" means to march forward daily towards Christlikeness. The glorious hope in verse ten of being transformed at His appearing does not mitigate our desire now to progress in Christ's likeness. There is no excuse for stagnancy or the status quo in the life of the believer. Finally, to be "in Christ" has cosmic implications. The translation we deem best - "So if anyone is in Christ, there is a new Creation" - brings out most clearly the cosmic scale of spiritual transformation. The redemption ...

1218. 2 Samuel 12:1-14

2 Samuel 12:1-14

Sweet

Leonard Sweet

... respected court official. David's reliance upon Nathan's words and in-sights (see 2 Samuel 7:1ff) reveals a working partnership between the two leaders as they both listen for the word of the Lord. Here in chapter 12, despite David's royal status, Nathan shows no hesitancy in confronting the ruler and forcing the self-absorbed king to re-examine his deeds. Clearly the prophet has no trouble in distinguishing to whom he ultimately owes his allegiance. Notice Nathan's beguiling way of confronting the wayward ...

1219. 2 Samuel 23:1-7

2 Samuel 23:1-7

Sweet

Leonard Sweet

... as light and warmth and moisture enable crops to grow to maturity, a leader is to govern in such a way as to enable individuals to develop to their fullest potential. A harvest of capable, confident and productive individuals, not blindly obedient, status quo-seeking subjects, populate the domain of a just and righteous ruler. Having defined successful leadership, David's words next link this type of enabling power to God's promise of a Davidic dynasty. David confidently proclaims that his house now stands ...

1220. Genesis 2:18-24

Genesis 2:18-24

Sweet

Leonard Sweet

... difficulty - an entirely new kind of creative energy is necessary. Rather than molding yet another separate creature out of the dust, God establishes that the man and this new creature will share a commonality of being from inception. The essence of their partnership status is built into the genesis of their relationship. The woman is not created separately or given a separate name which would place her on a lower rung in the hierarchical ladder of creation. Physically she and the man are composed of the ...

1221. Hebrews 10:5-10

Hebrews 10:5-10

Sweet

Leonard Sweet

... theme of praising God is continued by Mary as she thanks the God who has glorified her through this divine act. The unmerited nature of this gift, the divine "favor," is recited in verse 48, an echoing refrain to the angel’s words to Mary in verse 30. Her status as a servant of the Lord, proclaimed in verse 38, is also reiterated as her identity in verse 48. In its second half, Mary's canticle shifts its focus from herself to her people. The military image of Yahweh as the ruler and protector of Israel is ...

1222. 1 Corinthians 12:1-11

1 Corinthians 12:1-11

Sweet

Leonard Sweet

... find unintelligible speech a fascinating end in itself. Paul concludes this first portion of his discussion by once more asserting the unity of the Spirit that imparts all these gifts. The freedom of the Spirit to act as it will, bestowing its gifts as it sees fit without regard to status or denomination, education or gender, race, class, or wealth, confirms Paul's emphasis on the unified power of God's Spirit.

1223. 1 Corinthians 13:1-13

1 Corinthians 13:1-13

Sweet

Leonard Sweet

... . He dismisses both the musical instruments and the loveless ecstasies as mere noisemakers. Paul goes on to recite a number of those same spiritual gifts he had singled out as true gifts only a chapter before. Prophecy, which Paul seemed to accord a higher status than tongues, is now combined with the other gifts of knowledge and faith to create a kind of "super-gift." But even its value is tersely denied without the accompaniment of love, for Paul declares, "I am nothing." For those who might have been ...

1224. 1 Corinthians 15:1-11

1 Corinthians 15:1-11

Sweet

Leonard Sweet

... Christ's appearance to "Cephas, then to the twelve." The separate appearance to Cephas (Simon Peter) suggested by this text, is not recorded in any of the gospels - although there is a vague allusion to such an appearance in Luke 24:34. Yet Peter gained much status in the early church because of the conviction that such a separate appearance had taken place. The further reference to "the twelve" served to distinguish them from the rest of the faithful as well. At verse 6 the style of the text changes to a ...

1225. 2 Corinthians 5:16-21

2 Corinthians 5:16-21

Sweet

Leonard Sweet

... 1 Corinthians (which itself appears to incorporate parts of an earlier letter; see 1 Corinthians 5:9). During that interim visit a hefty exchange of insults and innuendo seems to have occurred, prompting Paul to write a "tearful" letter to the community defending his status and his mission (see 2 Corinthians 2:3ff.). This letter was evidently delivered by Titus, who then returned to Paul bearing the news of its effect. For Paul it was the longed-for message; the church agreed to accept Paul's authority and ...

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