... in judgment, verses 17–18. Because of the covenant curse embodied in the lack of rain, the seeds under the soil simply wither and do not germinate. No grain grows to feed man or beast, and the granaries fall into ruin. The cattle low and mill about in their hunger, and even the sheep, who could live from the dry grasses of the steppes and would not need moist pasture, suffer for want of food. The Lord of nature has withdrawn all gifts because of Judah’s sin, and the effect is felt by all of nature. 1:19 ...
... and cattle would die. In short, the locust horde threatened Israel with extinction. Locusts could and sometimes did literally strip Israel clean of every scrap of vegetation, eating even the bark from the trees and other wood that might conceivably be consumed to stave off hunger. A vivid picture of such a locust invasion is given in Joel 1, and it is significant that those who shaped our canon placed the book of Amos after that of Joel. Amos’s words, they implied, should be read in the light of Joel ...
... regard and treating it as base and worthless. “Show contempt” (bwz) is not a narrow cultic term. Esau “showed contempt” (bwz) for his birthright when he traded the inheritance that would have provided his livelihood for a bowl of stew to satisfy a temporary hunger (Gen. 25:34; note the link to Mal. 1:2–5). Contempt for one’s oath may be at the root of covenant violations (Ezek. 16:59). The priests’ actions evidenced a fundamental error; they devalued God’s name, treating it as powerless (cf ...
... how can God’s love be within him? Little children, let us stop just saying we love people, let us really love them, and show it by our actions.” People loving people. That is what our faith is all about. Where there is hunger, bringing food. Where there is loneliness, bringing love. Where there is doubt and despair, bringing hope and assurance. Where there is conflict, bringing reconciliation. Why else do we exist? Of course people loving people happens because people first were loved by God. This Roman ...
... :6) who existed before Abraham (cf. 8:58) and whose power was displayed over the waters (e.g., Ps. 77:16–20) as well as the dry land. In Psalm 107, after reflecting on God’s care for his people “in the trackless desert” and how he satisfied their hunger and thirst and set them free (107:4–22), the psalmist writes: Others went out on the sea in ships; they were merchants on the mighty waters. They saw the works of the LORD, his wonderful deeds in the deep. For he spoke and stirred up a tempest that ...
... 16:21f.; Judg. 3:7; 6:25–30; 2 Kgs. 18:4). 7:12–16 An attempt to take the Deuteronomic philosophy of blessing for obedience seriously, but without a facile mechanistic connection, and to apply it to modern issues of war and peace, world hunger, and conservation, is provided by Baker, “Deuteronomy and World Problems.” 7:22 Little by little . . . not . . . all at once: Cf. Exod. 23:29. Joshua and Judges show that after the initial foothold in the land and destruction of key power centers, the actual ...
... hired for short-term jobs, and were often paid a daily wage. They were therefore more vulnerable and easily exploited than slaves, for whom owners had a legal and economic duty of care. Since daily pay was essential for daily food, any delay in payment meant immediate hunger for the worker and his family. Hence the urgency of verse 15, and hence also the point of the generosity of the vineyard owner, whose decision to pay a day’s wage for an hour’s work recognized the need of the man who had to feed ...
... presence to hide in an inhospitable area east of the Jordan where, we deduce, there is no normal food supply. God has saved him from Ahab and Jezebel, it is implied (v. 3, cf. 18:4; 19:1–2), but under normal circumstances he will now die of hunger. God is, however, able to provide for him; God controls not just the rain but the whole natural order, including the ravens (v. 4). God is ever present to speak the word (v. 2)—and the word brings life. And so, as the Israelites had once been the beneficiaries ...
... . We should distinguish this general state of famine from the famine in the city of Samaria (6:25 and 7:4), which seems to be a result of, rather than a circumstance preceding, the siege. The implication is that before the seige the city itself had not been suffering from hunger to the same extent as the rest of the country. 8:4 Gehazi: Why Gehazi is to be found talking with the king is never made apparent. Nor is it clear whether, in spite of the events of ch. 5, he is still the servant of the man of God ...
... mouth and eat what I give you (v. 8). Similarly, Deuteronomy 8:2–3 describes how the Lord humbled and tested the people of Israel in the wilderness, to determine “whether or not you would keep his commands” (Deut. 8:2). Israel’s testing involved “causing you to hunger and then feeding you with manna, which neither you nor your fathers had known, to teach you that man does not live on bread alone but on every word that comes from the mouth of the LORD” (Deut. 8:3; see Matt. 4:4//Luke 4:4). In ...
... 33). So it is likely that the term is used to signal external humiliation and lack of status. As Warren Carter notes, praeis “names the powerless and humiliated who are entreated to trust in God to save them.”2 5:6 Blessed are those who hunger and thirst for righteousness. Given the context of reversal thus far, it is likely that this beatitude also addresses those who are destitute and powerless. The term dikaiosyne, which Matthew uses seven times in his Gospel (Mark: 0x; Luke: 1x; John: 2x), can be ...
... 9:13), reflecting Jesus’ prioritization of mercy and compassion in line with Hosea’s prophetic message. Applied to the Pharisees’ accusation against the disciples of Jesus, the Hosea citation indicates that compassion toward the disciples in their hunger and need for sustenance as they go about kingdom ministry is more important than the Pharisees’ way of interpreting and applying Sabbath regulations. Matthew vindicates Jesus’ interpretation and practice of the Sabbath (12:3–6); neither Jesus ...
... to Bethany for a second night, and then returns to Jerusalem on Tuesday. Both the entry and the temple incident are messianic acts. 11:12–13 Jesus was hungry. Seeing . . . a fig tree in leaf, he went to find out if it had any fruit. Jesus’s hunger has troubled some in light of the normal practice of a solid morning meal, but on this trip into Jerusalem he could either have been in a hurry to get to Jerusalem and so skipped breakfast or left later in the morning. Primarily, Jesus takes the opportunity ...
... of fear of rejection or to protect our reputations? If Jesus calls us his friends (John 15:15), then we should be willing to stand with him and for him in this world. Caring for the poor Church Missions: According to World Hunger Education Service, in 2010 there were 925 million hungry people in the world, even as the world produced enough food to feed everyone. This injustice should move all Christians to action. World Vision International is one Christian relief organization whose mission statement ...
... his people with manna in the wilderness (Exod. 16). So surely God’s Son need not be hungry. The temptation is for him to use his undoubted authority as God’s Son simply to satisfy his personal need. 4:4 Man shall not live on bread alone. Israel’s hunger had been part of God’s scheme of testing (Deut. 8:2–3). Jesus too must keep his priorities clear and accept God’s plan for him rather than use his miraculous power to escape that plan and thus assert his independence. 4:6 It has been given ...
... power? The problems raised in “Theological Insights” above concerning 12:22–31 are also a suitable focus for teaching that section. Consider how this simple faith in God’s material provision relates to the following: the fact of world hunger and poverty, from which Christians do not seem to be immune the need to make appropriate provision for our own and our families’ future the complexities of modern socioeconomic structures and lifestyle expectations Are there examples of Christian attitudes ...
... ; to the torment of the martyrs; to the exhortations of our blessed Lord Himself, calling upon His disciples to take up their cross and follow Him; to His warnings that man shall not live by bread alone . . . ; to His divine consolations, “If ye suffer hunger or thirst for My sake, happy are ye.” Oh, madam, when you put bread and cheese, instead of burnt porridge, into these children’s mouths, you may indeed feed their vile bodies, but you little think how you starve their immortal souls!2 Several ...
... ’s perspective.”4 Literature: “Matryona’s House,” by Alexander Solzhenitsyn. In this story by the Nobel Prize–winning Russian author Solzhenitsyn (1918–2008), a young man finally sees the beauty of a peasant woman’s tenacious struggles against cold and hunger and the selfishness of those around her. She retains compassion and unquenchable good humor, and she is sacrificial to the end. The narrator concludes, She never tried to acquire things for herself. She wouldn’t struggle to buy things ...
... to help them refocus their perspective on honor and shame. Rather than considering suffering and ridicule a status-robbing experience, the Corinthians should consider being treated like their Lord, Jesus Christ, a status-enhancing experience. In other words, Paul uses their hunger for status to remind them that the status that matters, the one God recognizes, comes from Christlikeness. but to warn you as my dear children. In Paul’s mind, the church members are his spiritual children; he writes to them ...
... that Paul refers to the elite as being the ones who are sick and dying. Paul speaks corporately; this is God’s judgment on the community as such. He may refer simply to specific illnesses (and deaths) stemming from poverty issues such as hunger and malnutrition—issues that could, and should, have been avoided in Christ’s body (the church).[9] Because they were not, the church experienced the same judgment as the surrounding community. The Christ community had become as weak as the community around ...
... and ever thereafter. Contrasting Concept: In contrast to resurrection, earthly pleasure is an “all now, but never again” reality. We pursue what seems to be a great reward here on earth, but immediately after we receive it, its ability to please us is diminished, and we hunger for even more. The more we taste, the less it satisfies, and the process ends in deadness of our senses now and death to our spirit forever. The deadness in our senses (see Eph. 4:17–19) that comes now is the down payment and ...
... services like Skype. Yet, as helpful and convenient as tools like this may be, they often serve to remind us of just how far short they fall of real, face-to-face connection: the pixilated screen, the time lag, the occasional freeze. All these things really make us hunger for the next time the grandparents can visit! And, no matter how clear the image, Grandma can’t wrap her arms around her grandson, hug him, and give him a kiss. One day, we will see Jesus face-to-face. We will stand and bask in the ...
... : it is a chance to cease relying on self-provision and worldly supplies and focus on finding satisfaction in God’s strength shown in weakness. You may even suggest that those wishing to go deeper consult resources like John Piper’s A Hunger for God, or Richard J. Foster’s sections on fasting in his classic work Celebration of Discipline. Including a short quote from one of these works could also enhance your illustration. God blesses those who emulate his just and faithful character in relationship ...
... govern the movements of the heavenly bodies? The implied negative answers to these questions affirm that the stars are under Yahweh’s control (cf. Isa. 40:26) and far beyond Job’s grasp. 38:39–41 Do you hunt the prey for the lioness and satisfy the hunger of the lions? Yahweh now turns from asking about the non-living physical world (38:4–38) to direct Job’s attention to the animal world (38:39–39:30), a transition that has actually begun in verse 36 with the reference to the ibis and the ...
... held by some in our day). And yet, here was Jesus speaking about the blessings of God for the poor. God has a heart for the poor and the oppressed, and we are to share that passion. Consider these truths with regard to just one issue, world hunger: Nearly 870 million people, or one in eight people in the world, were suffering from chronic undernourishment in 2010–12. Poor nutrition plays a role in at least half of the 10.9 million child deaths each year. The world produces enough food to feed everyone.[12 ...