... confessed that whatever happened to him, the Lord would sustain him in prayer. I was humbled by the witness, and the question became more searching. What if? What if there are some things God either cannot or will not do until people pray. Prayer is the continuing source of power for us to be obedient in love. III. Prayer Is the Basic Identification We Have with the World and God. A third principle has come clear. Prayer is the basic identification we have with the world and with God. Now does that sound ...
... the Bible. We will find life -- the life God promises in Jesus Christ. We will find direction for living the life we are called to live. We will find strength to persevere, and comfort to live with the problems and the pain life brings. So that's our focus today -- continue to grow in your study of God's Word. The plea of the sermon is that we pay attention to the Bible -- God's breathed Word. I. And it is God's breathed Word. That's where we begin. The Bible is God's Word. Does the designation "God ...
Exodus 16:1-36, Matthew 20:1-16, Philippians 1:12-30, Psalm 105:1-45
Sermon Aid
Marion L. Soards, Thomas B. Dozeman, Kendall McCabe
... Israel. Rather, the conflict is in the people of God themselves, and it concerns the question of whether or not they have the faith to follow God. Structure. The lectionary text must be expanded in two directions. It should, for reasons stated above, include v. 1 and continue at least through v. 21. In v. 4 God replies to Israel's complaint concerning the lack of food (vv. 2-3) by stating that bread will be miraculously supplied from heaven and that this gift of grace would be a test for Israel. As a story ...
... that Paul would refer to the Thessalonians as the "first fruits" when they were in no way the first converts, even within Macedonia itself. A less specific temporal connotation is possible by asserting that "from the beginning," God intended the gift of salvation. Paul continues his thought in verse 13 by referring to the "truth" that enables this salvation. This, of course, is the same truth denied by the wicked in verse 10 - the truth of the gospel. In verse 14 Paul emphasizes that it was God who actually ...
... never confronted anything quite like this looked around at the class. All of the other seminary students were nodding in silent agreement while this guy reported on this incident as if to say, “Yep, that same thing happened at my church just last week.” So, the pastor continued, “I pulled the two women apart and said, ‘Stop it and sit yourselves back down. Now, I’m gonna ask one more time. Are there any prayer requests and I’m gonna see if you can do it right this time. And if you people don’t ...
... that they really aren't a church. Some churches are driven by events. They believe the goal of the church is to keep people busy or to keep people coming every night of the week and they lurch from one event to another with no sense of purpose, direction or continuity. I have said all of that to make one point today in the message. I believe you would agree that every sermon ought to have one point. Today, I only want to make one and it is this one - I. God's Purposes Are To Drive Our Lives And His ...
... editor, anyone who will tell us what to think and what to do, so that we don't have to figure it out for ourselves. Knowing Jesus, in the kind of depth that gives us a foundation for genuine freedom, is as demanding as knowing — and continuing to know, continuing to break new ground with — your spouse. It's not easy. God does not change, but the world in which we meet God does, and so there is a constant need to question yesterday's truths and revise yesterday's practices. It is frankly much easier ...
... its founding pastor, Dr. Robert Schuller, retired. "We have a lot more going here than Bob Schuller," one of the ministers replied. "He has seen that we have been discipled in the way of Jesus and trained to do his ministry! When he is gone," the pastor continued, "we will continue to do ministry as we are now."1 Our faith beckons us forward to the future. It would only be natural for Joshua to feel a sense of trepidation. After all, he was now the leader and he knew that at least for a while people would ...
Deuteronomy 26:1-11, Psalm 91:1-2, 9-16, Luke 4:1-13, Romans 10:8b-13
Bulletin Aid
Julia Ross Strope
... land, nutritious seeds, clean air, unpolluted oceans, vital forests, and bright skies. Help us resist the temptation to think someone else will fix things. God of all — see us through this winter and bring us happily to resurrection day. Amen. Benediction May the road continue smooth before you; May there be enough light along the way; May peace greet you at every cross road And joy accompany you to the end. Through whatever pain and suffering is yours to endure Know that God is in it with you. Amid ...
... :41 as part of the celebration after the bringing of the ark to Jerusalem. 6:1–2 McKenzie (1–2 Chronicles, p. 243) sees these two verses as part of the previous pericope. The idea of the cloud, which was mentioned at the end of the previous part, continues here. However, since the verses report a first short speech by Solomon, they form a transition from the theophany of 5:2–14 to Solomon’s speech (6:3–11) and prayer (6:12–42). These verses could therefore be considered part of either of the two ...
... God in his life through the Spirit. He was also conscious that the same power of the resurrected Christ would one day transform his mortal body. Because Paul is the dwelling-place of the power of Christ, he takes delight in his weaknesses (v. 10a). Rather than continue his prayer for relief from the thorn in the flesh (cf. v. 8), Paul has now come to accept his infirmity and even to delight in it for Christ’s sake. This sounds almost masochistic, as if Paul likes to be abused. Certainly it opens the door ...
... by the rival evangelists’ deprecation of his gospel. Paul refers to his apostleship as “to the Gentiles” (v. 8). This is a literal rendering of the Greek and functions in parallel with “to the circumcised” of verse 7. While Paul continues to refer to Peter’s gospel and apostleship as for “the circumcised,” Paul changes the description of his own mission field from that of “the uncircumcised” to “the Gentiles.” This indicates perhaps that when recounting the incident at Jerusalem, he ...
... teachers and Timothy’s responsibilities regarding them (2:14–3:9). Thus he effectively brings together the concerns of the first two sections of the letter (the appeal to loyalty to himself and his gospel—in the face of suffering—in 1:6–2:13; and the continuing threat to his gospel—in the form of the false teachers—in 2:14–3:9). At the same time the paragraph serves as preparation for the final charge in 4:1–5. The paragraph is in two parts (vv. 10–13, 14–17), structured around two ...
... controlled by God and his promise. This is exactly what faith entails and what our author wants his readers to emulate (cf. 13:13). 11:9 Despite the fact that he came to the promised land, he did not settle there as though that were his final goal. Indeed, he continued to live as a pilgrim in this world, a stranger in a foreign country (Gen. 23:4) even in the land of promise, a dweller in tents (e.g., Gen. 12:8; 13:3; 18:1), rather than more permanent structures. And in this he was followed by his son ...
... to Tartarus, which in the book of Enoch was the place of punishment of fallen angels, suggests that he may well have known the work. But Peter is not so much endorsing the tradition as employing popular Homeric imagery with which his readers were familiar. 2:5 Peter continues his a fortiori argument by turning for his second illustration to the story of the Flood (Gen. 7:1–7). That event can be viewed as the fearful consequence of the angels’ sin (Gen. 6:1–7) in leading on to the ruin of the world at ...
... infanticide, and finally to a general order to all his people to kill Hebrew babies. The drowning of babies, albeit cruel, seems like an ineffective method for a pharaoh who could have killed them by the sword to employ. The command sets up several deep ironies for the continuing narrative. Is the Nile a source of life or of death? Who is ruler of the great river, if not the one who would turn it to blood? Who would God drown in the Reed Sea, but the Egyptians (14:28)? God repeats the pattern of using ...
... (see Ps. 111:2–9). 3:16–22 God’s response for the sake of all the Israelites was to give them the name Yahweh. Having answered Moses’ question (v. 13), God did not wait for him to agree to go to Egypt. Instead, God simply continued with the next steps of instruction and direction for the assembled elders. The elders were, literally, the older people of Israel. One became an “elder” by living long enough. The elders are sometimes overlooked, yet they were a vital part of the leadership (3:16, 18 ...
... community. It is branded as unfaithfulness, a term that as a noun or a verb reverberates through the account. It is an accusation here, acknowledged by a larger group in verse 4; then a community spokesperson in 10:2 cites it as the reason for Ezra’s continued grieving in 10:6. Finally it is Ezra’s accusation directed to the whole people in 10:10. This key term, used in the priestly books of Leviticus and Numbers, has two meanings. It is used as a general theological term for infidelity to the God of ...
... a command underscores the importance of the message as well as a need to preserve it long term. Perhaps as well it gives the message a certain measure of assurance. It is a word that the faithful could come back to and remind themselves of God’s continued involvement with them. The actual oracle is introduced with a formula that looks to a time in the vague future (the days are coming). The future event is simply described as a return of the people of Israel and Judah back to the promised land from their ...
... –7), the pastoral concern for assurance is foremost in vv. 19–24. The Johannine community has been split (1 John 2:19) by a group of secessionists with high-sounding spiritual claims (e.g., 1:6, 8, 10; 2:4, 6, 9; see the Introduction for discussion of them). They continue to press the remaining followers of the Elder to join them (2:26; 3:7; 2 John 10–11), and their version of the truth has caused confusion and insecurity among the Elder’s readers (2:21; 4:6; 2 John 1–4; 3 John 1–4, 8). Thus the ...
... character. Nothing is reported in the biblical account of how Noah responded to his neighbors (but see 2 Pet. 2:5). God displayed his mercy after the deluge by establishing a unilateral covenant of peace with all humans, not just Noah. In fact, Noah continued to live like the other primeval peoples until his death. A second problem is the literary issue of how to explain the repetitions that mark this account. Those repetitions include two names for God, Yahweh and Elohim; a flood of forty days (7:4 ...
... Hebrews). Teaching the Text As noted above, this passage represents not only the conclusion to Luke’s Gospel but also a transition to Acts, Luke’s second volume. The preacher or teacher will want to highlight both. On the one hand, proofs of the resurrection continue as Jesus appears to his disciples, shows them his hands and his feet, and eats in front of them (24:36–43). These are not merely visions, but the real appearance of a flesh-and-bones resurrected Messiah in his glorified body. Jesus also ...
... blessings. First, as we develop below, the Deuteronomic tradition is embedded in the overall argument of chapters 9–11. Second, more specifically, we earlier noted that 8:1–16 (cf. chap. 7) is well understood as Paul’s reversal of the Deuteronomic curses and blessings. Third, Paul continues to think along such lines in 9:25–29, where, in quoting Hosea 2:23 (v. 25), Hosea 1:10 (v. 26), Isaiah 10:22–23 (v. 27), and Isaiah 1:19 (v. 27), he draws on the motifs of the exile (Deuteronomic curses on the ...
... of the Lord’s Spirit. In 18:10 it came upon him with force in conjunction with his anger and jealousy (see vv. 8–9). Here it takes him over after he has promised not to harm David (19:6). But there is also a reference to David’s continued success (v. 8), which apparently is the catalyst for renewed jealousy and fear on Saul’s part, though this is not stated. What is shocking is that the spirit undermines a proper action by Saul. It seems as if the Lord, through this spirit that is sent by him ...
... , it cannot be found in death. This chapter is sad, because it describes Job’s problem without disclosing the solution to his problem. Job has a clear understanding of where hope cannot be found, but as yet he cannot see where his hope lies. Only as the book continues to unfold will Job come to discover where he can find the hope he needs to sustain him. As readers, we must not press the pause button at this point, but we must move forward with Job to learn the final answer, which is found in God alone ...