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 1401 to 1425 of 5000 results

1401. The Word of Life

1 John 1:1-4

Understanding Series

Thomas F. Johnson

... , would have more likely altered the original “our” to “your” than vice versa. (The difference between “your” and “our” appears even less in Greek than in English.) Thus, most translators believe that the harder-to-understand reading, our joy, is more likely to be what the author actually wrote. What, then, does the author mean? Writing is another form of proclaiming the message which he has been describing in vv. 1–3. What he and the founding generation testify and proclaim to all ...

1402. Warning Against Antichrists

1 John 2:18-27

Understanding Series

Thomas F. Johnson

... As many have done since, the author reads the signs of his own day as signs of the end of history and identifies actual living persons with symbolic end-time figures. 2:19 This verse is the most important verse in the letters of John for understanding the historical setting of these epistles. It also helps to explain the intensity of the author’s opposition to his opponents. At one time they had all been part of the same community, but one group left (they went out from us) and became secessionists. They ...

1403. Let Us Love One Another

2 John 1:1-13

Understanding Series

Thomas F. Johnson

... :25; 10:19–22), and since the Father and the Son are one (John 10:30). Doctrinally faithful Johannine Christians continue to enjoy a vital relationship with God, unlike the “progressive” secessionists. 10 In view of vv. 7–9, the community needs to understand how to treat the false teachers when they come to the remaining Johannine house churches bringing their heretical Christology and attempting to win them over to the schism and away from the Elder. If anyone comes to you refers to the practice of ...

1404. Joy at Believers’ Walking in the Truth

3 John 1:1-14

Understanding Series

Thomas F. Johnson

... to the teaching about Jesus (2 John 9) and to the love command (2 John 5–6; cf. the thematic summary in 1 John 3:23) which are at the center of the Johannine community’s tradition and experience. The truth is spiritual reality as the Elder and his followers understand it. The schism is so threatening, because it presents a different truth, i.e., a different Jesus (cf. 2 Cor. 11:4; Gal. 1:8) and a way of living together as God’s people apart from the primacy of love (1 John 2:9–11; 3:11–18). 4 ...

1405. From Shem to Abram

Genesis 11:10-32

Understanding Series

John E. Hartley

... also traces Israel’s origin to Abram’s leaving Ur (Josh. 24:2–13). In the early church Stephen also interpreted Abram’s move from Ur to Haran in this way (Acts 7:2–5). Having accompanied Terah from Ur, Abram possessed a framework for understanding the directions God was about to give him. Additional Notes 11:28 Ur was an important city-state in southern Mesopotamia for several centuries; it was the leading center from around 2100 to 2000 B.C. The phrase “of the Chaldeans” was probably added in ...

1406. Worshipping Other Gods

Deuteronomy 13:1-18

Understanding Series

Christopher J. H. Wright

... state itself and is thus criminal and capital. But we then have to face the fact that we owe that social and practical liberation more to the Enlightenment, which broke so-called Christendom’s power to enforce legislation like this, than to an understanding of the implications of the NT gospel and its effect on the relationship of God’s people to the state in the messianic age. But then we need to recognize also the extent of the penetration of Enlightenment secular presuppositions into the worldview ...

1407. Solomon's Officials and Governors

1 Kings 4:1-19

Understanding Series

Iain W. Provan

... of a surprise. In this context, at the head of such a list, the priest most naturally refers to The Priest, i.e., the chief priest, in distinction to mere (though still important) priests, without the definite article, in verse 4. Apparently we are meant to understand (although we have nowhere been told) that Zadok (v. 4) has stepped (or been pushed) aside into a lesser position, to be succeeded by his son. What of Abiathar (v. 4)? We last met him in 2:27, where he was deposed from the priesthood by ...

1408. The Shunammite's Land Restored

2 Kings 8:1-6

Understanding Series

Iain W. Provan

... to Israel in general, but also to Israelite and foreign individuals (cf. 2 Kgs. 4–5; 6:1–7). Now, after the long narrative about the siege of Samaria but before we hear of Hazael, we are told again about the Shunammite woman of 4:8–37. The key to understanding this new story appears to be 4:13, where Elisha makes her an offer of help. The woman declines, for she has “a home among [her] own people.” In 8:1–6, however, she no longer has such a home; she has followed Elisha’s advice and avoided ...

1409. Jehoahaz King of Israel

2 Kings 13:1-9

Understanding Series

Iain W. Provan

... pānāyw), and that is the case to this day (Hb. ʿaḏ-ʿāttâ, cf. 2 Kgs. 8:6) in this postexilic period for Israel. There is, therefore, hope for Israel in Abraham, as there is for Judah in David. Grace will triumph over law in the end. With this understanding of 2 Kings 13:22–25 in mind, we may now return to the story in verses 20–21. It is a curious little tale that presupposes the presence of a now independent Moab (cf. 2 Kgs. 3) waging limited warfare on Israel from the south (cf. the raiders of ...

1410. Sennacherib Threatens Jerusalem

2 Kings 18:17-37

Understanding Series

Iain W. Provan

... the people of Arpad and Hena being resettled in Israel in 17:24ff. The emphasis is in any case upon what has happened to the home cities of the gods, as it is in 19:12–13, where the kings of these cities are mentioned. We should understand by they, then (have they rescued Samaria?), the original gods of Samaria in general, not the particular ones mentioned just beforehand. 19:1 He tore his clothes: We have grown accustomed to monarchs tearing their clothes, signifying deep emotion (1 Kgs. 21:27; 2 Kgs. 5 ...

1411. A Prophecy Against Babylon

Isaiah 13:1--14:23

Understanding Series

John Goldingay

... prophet’s picture, and it may be that we should not press the details, any more than those of (say) Job 1–2 or Luke 16:19–31. But NT passages such as Matthew 27:52 and 1 Peter 4:6 presuppose the basic OT understanding. The gospel does not change that basic understanding. It adds the news that after Christ’s coming Sheol is not the end for people who belong to him. Additional Notes 13:1–14:23 On the eighth-century background, see esp. Erlandsson, The Burden of Babylon, pp. 163–66. 13:3 Those who ...

1412. The Suffering and Glory of the Servant

Isaiah 52:13--53:12

Understanding Series

John Goldingay

... Jews looked at this scene, they found themselves in it, though they left the portrayal of exaltation for the Messiah. When the first Christians looked at this scene with the risen Christ, they knew that Christ had been the realization of this vision, and the vision then helped them to understand who he was. They also knew that it was God’s vision for them (see, e.g., Phil. 2; 1 Peter 2:21–23). As is often the case with a vision or a poem, there is no need to limit it to only one such referent. One way ...

1413. God's Accusation Against the Wicked

Isaiah 56:9--57:13

Understanding Series

John Goldingay

... from those that images in chapters 40–55 raised about worship. It may be that the prophet is attacking people who had stayed in Judah, not people who had returned from Babylon. Such people acknowledged Yahweh but did not accept the prophet’s understanding of what this involved. The prophet may be trying to warn people who have returned from Babylon not to become attracted to this false form of Yahwistic religion. Sorcery involves seeking guidance by studying the movements of the planets or other things ...

1414. Signs, Sayings, and Oracles of Judgment

Ezekiel 12:1-28, Ezekiel 13:1-23, Ezekiel 14:1-11, Ezekiel 14:12-23

Understanding Series

Steven Tuell

... Ezek. (33 occurrences, 16 in chs. 40–48) than anywhere else in the HB. Some of these clearly refer to clan leaders (27:21; 32:29; 39:18); others present problems (26:16; 30:13; 38:2–3; and 39:1 will be discussed in context) but we can still understand them in that sense. Certainly the most distinctive feature of Ezekiel’s use of nasiʾ is in reference to kings in Jerusalem (in addition to the 2 citations in vv. 10, 12, see 19:1; 21:17, 30; 22:6; 34:24; 37:25). Indeed, as we observed above in ...

1415. An Unholy History

Ezekiel 20:1-29, Ezekiel 20:30-49

Understanding Series

Steven Tuell

... for all the evil you have done” (v. 43). This is a common theme in Ezekiel (see the discussion of 16:59–63). It is only after they have experienced God’s grace, through deliverance from exile and restoration to the land, that Israel will at last understand its own unworthiness and the depth of God’s faithfulness. Then, at last, when shameful self-knowledge strips away all self-deception, they will know who they are, and who God is: “You will know that I am the LORD, when I deal with you for my ...

1416. Miscellaneous Oracles of Judgment

Ezekiel 21:1-32, Ezekiel 22:1-31

Understanding Series

Steven Tuell

... son” (compare Ps. 2); shebet in both of these verses then becomes the royal scepter of Judah. What despises that scepter, in both verses, is the sword: to the sword, the royal scepter of Judah is just another bit of wood. The NJPS and the NRSV both understand shebet as the rod of discipline, scorned by the sword in the NJPS, by Jerusalem in the NRSV. But then who is “my son?” The NRSV simply skips over the word. In the NJPS, God addresses the prophet here: odd, as the Lord elsewhere addresses Ezekiel ...

1417. Jesus’ Baptism by John

Matthew 3:1-12, Matthew 3:13-17

Teach the Text

Jeannine K. Brown

... ’s return from exile (40:1–9). In the Isaiah context “the Lord” refers to Yahweh, Israel’s God. It is telling that Matthew applies this text to John’s preparation for Jesus and his ministry of restoration. This application implies that Matthew understands Jesus to be enacting and embodying Yahweh’s restoration of Israel.[4] 3:4 camel’s hair . . . a leather belt. This description of John the Baptist echoes the description of Elijah the prophet: “He had a garment of hair and had a leather ...

1418. Sermonon the Mount: The Beatitudes

Matthew 5:1-12, Matthew 5:13-16

Teach the Text

Jeannine K. Brown

... ought to be, and fail to provide them with themes and metaphors for who they are in relationship to the covenanting God, then we do a disservice to God’s people. Offering people the pictures that Jesus provides here (and others that help them to understand their new identity) can give them a deeply connected sense of who they are in Christ and why who they are matters for the world that God has created and loves. Illustrating the Text The beatitudes are a pronouncement of blessings and reversals. Children ...

1419. Sermon on the Mount: Praying, Not Judging

Matthew 7:7-12, Matthew 7:1-6

Teach the Text

Jeannine K. Brown

... is described as “evil,” the analogy works only if the parent wants the best for the child.) We might want to acknowledge that some in our audience may have experienced great harm from a parent; in these cases, the goodness of God may be difficult to understand via this analogy. Second, the analogy presumes that the child is asking for what is needful (not simply something he or she wants). As Jesus has already promised, God will care for the daily needs of God’s children who seek the kingdom (6:33).

1420. Jesus as the Isaianic Servant of the Lord

Matthew 12:15-21

Teach the Text

Jeannine K. Brown

Big Idea: Matthew shows Jesus’ withdrawal from his antagonists and his admonition to secrecy to be signs of his identity as the Isaianic Servant of the Lord, who will proclaim justice to all the nations. Understanding the Text Following the Sabbath debates between the Pharisees and Jesus, Matthew narrates that Jesus withdraws from controversy and turns to the crowd, which needs and receives his compassionate healing activity (12:15). This first of three withdrawals from controversy (also 14:13; 15:21) is ...

1421. Pharisees Reject the Divine Origin of Jesus’ Power

Matthew 12:22-37, Matthew 12:38-45, Matthew 12:46-50

Teach the Text

Jeannine K. Brown

... Jesus’ power to heal to the demonic. the sign of the prophet Jonah. Jesus rebuffs the Pharisees’ request for a sign. His provision of “the sign of . . . Jonah” functions more like a riddle than a sign, especially since there is no indication that the Pharisees understand it (they ask for a sign again at 16:1). Jonah’s time in the belly of a fish provides an analogy for the Son of Man’s “three days and three nights in the heart of the earth” (12:40). Matthew’s first hearers almost ...

1422. The Disciples’ Insufficient Faith to Heal as Jesus Heals

Matthew 17:14-23, Matthew 17:24-27

Teach the Text

Jeannine K. Brown

... on a service economy. At most places we visit, there are people willing to meet our needs and desires for a dollar amount. If they do not, we can simply take our money elsewhere. It is easy to adopt this kind of consumer mentality in our understanding of discipleship. This often works itself out in people regularly wondering, “How is the church meeting my needs?” In the kingdom, however, we are called to be people who give, not people who simply consume. And it is when we are called to give beyond our ...

1423. Community Discourse: Care for Others in the Kingdom

Matthew 18:1-9, Matthew 18:10-14, Matthew 18:15-20

Teach the Text

Jeannine K. Brown

Big Idea: Jesus confronts the disciples about their preoccupation with status and teaches that the kingdom community is to be not status focused but other focused, with Jesus in their midst, caring for the vulnerable and addressing sin that might harm the community. Understanding the Text Chapter 18 is the fourth of five major teaching discourses in Matthew (chaps. 5–7, 10, 13, 18, 24–25) and is often referred to as the Community Discourse. The first half of the discourse (18:1–20) focuses on Jesus ...

1424. The Jewish Leaders as Negative Foil for Jesus’ Followers

Matthew 23:1-39

Teach the Text

Jeannine K. Brown

... synagogues by the time of rabbinic Judaism, though it is not clear that there were such chairs in first-century synagogues. Whether literal or figurative, a central question is the significance of Jesus’ reference to it here in Matthew. Most scholars understand Jesus to be granting some measure of authority to the Pharisees and teachers of the law in their roles as leaders, while also frequently disagreeing with their specific teachings. Yet Matthew has described the Jewish teachers of the law as lacking ...

1425. Jesus Is Anointed and Celebrates the Passover with His Disciples

Matthew 26:1-5, Matthew 26:6-13, Matthew 26:14-16, Matthew 26:17-30

Teach the Text

Jeannine K. Brown

... of life. It is not an escape from the world, rather it is the arrival at a vantage point from which we can see more deeply into the reality of the world.5 Quote: N. T. Wright explores the connection between sin and death, helping us to understand more deeply Jesus’ reflection on his coming death “for the forgiveness of sins” (26:28). To be released from sin is to be released from death, and since Jesus died in a representative capacity for Israel, and hence for the whole human race, and hence for the ...

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