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 1251 to 1275 of 4340 results

1251. Sexual Immorality

1 Corinthians 6:12-20

Understanding Series

Marion L. Soards

... body. Rather, when the believer unites with the Lord, the two become one in spirit. Paul labors to say that the relationship between believers and the risen Lord is as real as that which exists between two persons in a sexual union, although the different character of the union of the Christian and the Lord is registered in Paul’s reference to the spirit. Such a relationship precludes the believer from asserting his or her own will independently of the will of the Lord, for as they are united the believer ...

1252. Marriage

1 Corinthians 7:1-40

Understanding Series

Marion L. Soards

... to remarry), and his manner of expression shows that he is offering his own thinking on this subject. Paul suggests that it is good for them to stay unmarried, as I am. Later in this chapter he explains that he holds this position because of the eschatological character of the time in which he believes he and the Corinthians live. Paul’s comments seem to recognize that before Christ, in the old world, there was no value to single life from the human point of view. But now, as part of the gospel, there is ...

1253. Warnings from Israel's History

1 Corinthians 10:1-13

Understanding Series

Marion L. Soards

... of basic Christian belief and life with the phrase I do not want you to be ignorant. See Rom. 11:25; 1 Cor. 12:1; 2 Cor. 1:8; 1 Thess. 4:13. After this commanding opening the verses that follow in this section display a refined rhetorical character that indicates Paul’s concern and magnifies his basic argument. On the structuring of the material in 10:1–13 as a subtle exegetical development of Exod. 32:6, see W. A. Meeks, “ ‘And Rose up to Play’: Midrash and Paraenesis in 1 Corinthians 10:1–22 ...

1254. The Believer's Freedom

1 Corinthians 10:23--11:1

Understanding Series

Marion L. Soards

... this point is telling, for Paul designates such a person with the terms apistos (lit. “without faithfulness”), indicating a nonbeliever. 10:28 The phrase rendered in the NIV as “This has been offered in sacrifice” reads, “This is sacrificial,” referring to the character of the substance rather than to the action of the sacrifice. Paul’s concern is with the offensive quality of the meat because of its association with pagan ritual. He is not commenting on sacrifice per se nor on the eating of ...

1255. The Lord's Supper

1 Corinthians 11:17-34

Understanding Series

Marion L. Soards

... his basic disapproval of the gatherings in Corinth. Self-serving activity, even when religious in nature, is not God’s will or the purpose for the church. Additional Notes For a creative and insightful reading of this passage that identifies the missional character of the early church’s eucharistic practices, see S. H. Ringe (“Hospitality, Justice, and Community: Paul’s Teaching on the Eucharist in 1 Corinthians 11:17–34,” Prism 1 [1986], pp. 59–68), who relates the celebration of the Lord’s ...

1256. The Resurrection of Christ

1 Corinthians 15:1-11

Understanding Series

Marion L. Soards

... last of all, as if it were,” so that the NIV leaves the casual remark “as if it were” untranslated. This minor omission is, however, insignificant compared to the way the translation of the remainder of the verse obscures the violent and distasteful character of Paul’s actual statement. P. R. Jones (“1 Corinthians 15:8: Paul the Last Apostle,” TynB 36 [1985], pp. 3–34) has even made a vigorous case for understanding the phrase last of all as a deliberate theological (possibly polemical) claim ...

1257. The Resurrection Body

1 Corinthians 15:35-58

Understanding Series

Marion L. Soards

... in his defense of the reality of the resurrection of the dead. The language used of “the second man” (v. 47) echoes the discussion of “heavenly bodies” in verses 40–41. Remarkably, in that previous reflection, Paul talked almost exclusively of “glory” as the character of heavenly things. 15:49 This verse is also a beautifully balanced rhetorical construction. Paul refers to the likeness of both the earthly man and the heavenly man. The word likeness is eikōn in Gk., the same word used in the ...

1258. The Death of Nadab and Abihu

Leviticus 10:1-20

Understanding Series

W. H. Bellinger, Jr.

... . By the end of Leviticus 10, Aaron is fully rehabilitated and functions as the high priest of Yahweh’s true cult and founder of its priesthood, even instructing Moses. Divine forgiveness covers even offensive sins. Through all the high points and low points, the character of Aaron is a hopeful one. The text now turns from Aaron to his handbook, the Manual of Purity. Additional Notes 10:1 Budd notes that the word used for unauthorized, zarah, carries the sense of unholy and can refer to that which is ...

1259. The Lord Calls Samuel

1 Samuel 3:1–4:1

Understanding Series

Mary J. Evans

... voice and immediately goes to Eli—maybe it was a regular occurrence for the almost blind Eli to need help. Samuel’s willingness to get up three times in the night, apparently without complaint, to attend to the ailing old man speaks well for the character of the young priest and draws attention to his worthiness to receive the prophetic word. Eli, equally patient at being disturbed, realizes that something unusual is happening and that God is involved in it. The choice of the child to hear God’s word ...

1260. Jonathan Eats Honey

1 Samuel 14:24-48

Understanding Series

Mary J. Evans

... concerning Saul’s kingship do not give a complete picture of his reign. David is an example of Saul’s co-opting into royal service any mighty or brave man. Merab and Michal, Saul’s daughters, and Abner, his field commander, are introduced. This technique of introducing characters before they play a significant part in the narrative is used also in 2 Samuel 9:1–5 (cf. 2 Sam. 16:1–4; 17:27–29). Additional Notes 14:35 This was the first field altar that Saul built, and his action is seen as ...

1261. Samuel Anoints David

1 Samuel 16:1-13

Understanding Series

Mary J. Evans

... again moves, this time from Saul to David. Saul remains in the picture up to 2 Samuel 1, and his influence is felt after that in the ongoing tensions between the north and the south in Israel. But from this point Saul is a secondary character. Samuel, who had resigned his commission as national leader (ch. 12), is recalled to anoint David. Samuel’s return underlines the portrayal of Saul’s reign as being a pause before the genuine new age arose in Israel with David’s enthronement. The writers convey ...

1262. David, Nabal, Abigail

1 Samuel 25:1-44

Understanding Series

Mary J. Evans

... Nabal’s tirade could envisage the consequences and went to Abigail, expecting her to sort it out for them. In spite of her husband’s intransigence she had managed to build up such a good relationship with the farm workers, a further tribute to her character. They outline the situation, taking it for granted that she knows that reasoning with Nabal is a waste of time, and leave it in her hands. Abigail takes immediate action and reaches David’s raiding party in the nick of time. David’s curse is ...

1263. David's Victories

2 Samuel 8:1-14

Understanding Series

Mary J. Evans

... may be blameworthy in forgetting about Jonathan’s family for this period of time, but when the thought eventually comes to mind he seeks to make amends and genuinely wants to help Mephibosheth. Chapters 9 through 20 build up the picture of many characters in David’s circle. Mephibosheth, Ziba, and Mephibosheth’s patron Makir all come into the story again later. Ziba, a servant of Saul’s household, acted as the estate manager for Saul’s property. This was an important position, and in the absence ...

1264. Absalom Returns to Jerusalem

2 Samuel 14:1-33

Understanding Series

Mary J. Evans

... had some hopes of taking over from his grandfather or at least of working toward that end. His summons to return must have given him the impression that he might take his place as heir to his father’s throne. For a man of his character, life under the new conditions must have been intensely irritating and frustrating. It is likely that he resented his father for what he saw as unjust treatment, particularly because Amnon had not been punished. For two years, parallel to the two years when his bitterness ...

1265. Eliphaz's Second Speech to Job

Job 15:1-35

Understanding Series

Gerald H. Wilson

... s “devotion” is most appropriate). 15:5–6 Job is not wise (vv. 2–3); his words are detrimental to those who seek to live faithfully (v. 4); and as a result Eliphaz concludes that Job’s words can only be the outpouring of his sinful character: your sin prompts your mouth. Job is seeking to twist the truth in order to deceive: you adopt the tongue of the crafty. Eliphaz implies Job’s culpability in his very selection of words. “Adopt the tongue of the crafty” is from the Hebrew bkhr, meaning ...

1266. Bildad's Second Speech to Job

Job 18:1-21

Understanding Series

Gerald H. Wilson

... further defines the nature of the “evil man” as one who knows not God. Knowing God in this sense is not a matter of intellectual knowledge about God, but an experiential knowing of the heart that involves commitment and alignment with God’s character and will. In this summary statement Bildad is claiming that Job speaks without any true understanding of who God is or any related commitment to God’s purposes in the world—however mysterious they may be. For Bildad, knowing God means trusting him ...

1267. Epilogue

Job 42:7-17

Understanding Series

Gerald H. Wilson

... The Satan is no opposing force acting contrary to the will of God but functions always with divine permission. The consolation of Job’s friends suggests that while they attribute his suffering to God, they no longer have suspicions regarding his righteous character. Thus the restoration at the end does amount to the kind of public vindication that Job desired. But this vindication only takes place after Job chooses to continue to fear God regardless, whether he is vindicated or not. The restoration of Job ...

1268. My God, My God, Why Have You Forsaken Me?

Psalm 22:1-31

Understanding Series

Craig C. Broyles

... close to this). This is a striking revelation, especially in light of earlier psalms that claim, “It is not the dead who praise the LORD” (115:17; cf. 6:5; 30:9; 88:10–12). Our exploration of Psalm 22 in its OT contexts has uncovered its singular character and perhaps reasons why it is heard on the very lips of Jesus. By taking up the words, “My God, my God, why have you forsaken me?” (Matt. 27:46, see also vv. 35, 39, 43), he becomes the lamenter par excellence. No other individual prayer psalm ...

1269. A Victory Procession and Instruction for Temple Entry

Psalm 24:1-10

Understanding Series

Craig C. Broyles

... worshipers he/she desires.) Yahweh has proved himself the victor, but is this good news and if so, for whom? These verses thus explain the character of the conqueror: he is the kind who would be king over a society based on truth. As in all victory celebrations, this one ... , Who may ascend the hill of the LORD? The following priestly instruction or “torah” contains two positive descriptions of character, the first related to behavior (he who has clean hands) and the second to thoughts and motives (and a ...

1270. Murder

Matthew 5:21-26

Understanding Series

Robert H. Mounce

... (cf. Ps. 14:1). Some have suggested that mōre (vocative: “you fool”) should be understood as a transliteration of the Hebrew mōreh (“rebel” or “apostate”; cf. Ps. 78:8). In any case, this calling into question of a brother’s essential character has dire results. The term fire of hell (lit. “gehenna of fire”) comes from a ravine south of Jerusalem called the Valley of Hinnom—a smoldering garbage dump in the time of Jesus. Earlier it had been the place where Canaanites burned their ...

1271. Rest in God

Psalm 62:1-12

Understanding Series

Craig C. Broyles

... this light, the opponents of verses 3–4 may not be personal enemies or a specific group, and we should note that the man assaulted is not explicitly identified as the speaker. The hypocritical speech singled out in verse 4 is, in fact, a regular element in the character profile of the wicked person used in the temple entry liturgies (e.g., 5:6; 26:4; 28:3; 36:2–3; 52:1–4; cf. 15:2–4; 24:4; see further “Temple Entry Liturgies” in the Introduction; also cf. the warnings against trust in riches in ...

1272.

Psalm 77:1-20

Understanding Series

Craig C. Broyles

... questions. What is most haunting about them is that they probe the ultimate and final cessation of all that is good in God (forever, never . . . again, forever, for all time). The attributes mentioned are those confessed repeatedly in the OT to be central to Yahweh’s character: “the LORD, the compassionate and gracious (= merciful in Ps. 77:9) God, slow to anger, abounding in love and faithfulness” (Exod. 34:6; cf. Num. 14:18; Neh. 9:17; Joel 2:13; Jonah 4:2; Pss. 86:15; 103:8; 111:4; 145:8). 77:10 ...

1273. God’s Reputation and the Destruction of Jerusalem

Psalm 79:1-13

Understanding Series

Craig C. Broyles

... (e.g., Pss. 8:1, 9; 9:10; 48:10; 74:7; 75:1; 76:1; 83:16). Thus, his self-revelation to humanity is also at stake here. Psalm 79:9–10 unfolds the significance of God’s name or self-revelation by imploring him to manifest three character qualities: mercy, loyalty, and justice. First, for your name’s sake God is to help and deliver us and forgive “our sins.” Above all, God has associated his name with compassion toward sinners (cf. esp. Exod. 33:18–19; 34:5–7). Second, God is implored to act on ...

1274. Blessings of Those Who Fear the Lord

Psalm 112:1-10

Understanding Series

Craig C. Broyles

... unpacks the nature of that blessing. The chief characteristic of its recipient is that he is one who fears the LORD. As is typical of Hebrew parallelism, the second line is more specific. It provides a concrete example of such character: he finds great delight in his commands. “Fearing” and “delighting” may strike us as incongruous—even ambivalent—attitudes and emotions, but according to biblical psychology they define a healthy person. This “fear” is not trepidation or dread; it is awe ...

1275. The Writing on the Wall

Daniel 5:1-31

Understanding Series

William Nelson

... orders appear in the Greek), rather than “meneʾ meneʾ teqel parsin” as in the MT. The Babylonian sages in the story were baffled with this inscription. If the letters were strung together without breaks between the words—like this: מנאתקלפרס (in Aramaic, reading from right to left; in Latin characters, from left to right: mnʾtqlprs)—it would be confusing. Or, if in a block, reading each word from top to bottom with the vertical words going from right to left (from left to right in Latin ...

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