Sermon and Worship Resources

Showing 1426 to 1450 of 1795 results

Acts 7:54--8:1a

Understanding Series

David J. Williams

... , the false witnesses, the high priest’s question, the reference to the Son of Man, Stephen’s dying prayer, and the petition for the forgiveness of his murderers. To some extent this may have been a purely literary device—Luke’s desire for consistency of style. There may also have been a theological motive, namely, to show how Christ continued to suffer in his body, the church (see disc. on 1:1 and the introduction to 5:17–42). But the differences between the two narratives are as important as the ...

1427. Peter’s Miraculous Escape from Prison

Acts 12:1-19a

Understanding Series

David J. Williams

... of his missionary work. In short, this chapter is transitional, standing in a similar relation to the two halves of this book as chapter 1 does to the Gospel and the first half of Acts. There is much in this chapter that brings to mind the vivid style of Mark’s Gospel and adds strength to the supposition that the same authority (Peter) stands behind both. On the general similarity of this story to the stories of imprisonment and escape in the earlier part of the book, see the discussion on 3:1–11. 12 ...

1428. On Cyprus

Acts 13:4-12

Understanding Series

David J. Williams

... distinguished from the old town of that name about eleven miles to the southeast of the new). Here they may well have preached for some time, gaining some notoriety, before they were summoned by the governor, Sergius Paulus, to preach before him. Luke correctly styles him a proconsul, for the island had been a senatorial province since 22 B.C. In the governor’s retinue was a Jew named Elymas Bar-Jesus (vv. 6, 8; cf. Josephus, Antiquities 20.141–144; Tacitus, History 1.22). The name Elymas is apparently ...

1429. In Pisidian Antioch

Acts 13:13-52

Understanding Series

David J. Williams

... both contain a résumé of Israel’s history). Because of this broad similarity, the authenticity of one or the other or of them all has been questioned and their similarity attributed entirely to Luke. Certainly they all bear the stamp of his language and literary style, but it must be doubted that he freely composed them. It is now widely accepted that all of the early preaching followed a common pattern that to some extent was based on rabbinic models (see disc. on 2:14–42). These models, no less than ...

1430. Paul and Silas In Prison

Acts 16:16-40

Understanding Series

David J. Williams

... The we-passages cease at verse 17 (see disc. on vv. 10 and 40). 16:20–21 The chief governing power of a colony was vested in the duumvirs, two annual magistrates, who, in the past, though the practice may by that time have died out, had styled themselves “praetors.” A duumvir of Philippi is a title borne out by inscriptions. The duumvirs would normally be found in the forum, as they were on this occasion (v. 19). This site has been excavated, and we can now see its regular outlines, with the city jail ...

1431. In Thessalonica (Acts 17:1–9)

Acts 17:1-9

Understanding Series

David J. Williams

... of the East, he seems to have proceeded by means of “discussion” (Gk. dialegesthai; cf. our “dialectic”)—an expression that appears here for the first time in Acts (cf. v. 17; 18:4, 19; 19:8, 9; 20:7, 9) and may indicate a change of style in response to a different environment. “True, it was proclamation, but it was not take-it-or-leave-it proclamation. It was proclamation plus explanation and defence” (W. Barclay, AHG, p. 166; but see G. Schrenk, “dialegomai,” TDNT, vol. 2, p. 94). Out of ...

1432. In Athens

Acts 17:16-34

Understanding Series

David J. Williams

... , History of the Peloponnesian War 3.38; Demosthenes, First Philippic 43; The Letter of Philip 156f.). 17:22–23 Whatever the spirit in which it was asked, Paul took their question seriously and set about answering it. Standing and addressing them in the style of their own public speakers (“men, Athenians”; but see note on 1:16), he remarked: I see that in every way you are very religious (v. 22). Now the word translated “religious” (deisidaimonesterous) can have either a good sense or a bad (the ...

1433. Paul’s Farewell to the Ephesian Elders

Acts 20:13-38

Understanding Series

David J. Williams

... greater feeling than this. There is a remarkable vividness about the speech, the reason for which is obvious: it is the only speech in Acts about which we can be reasonably sure that the author himself heard what was said. Even so, he has imposed his own style upon it. But in this speech more than in any other, we catch the Lukan accent; but behind it, clearly, sounds the voice of the speaker himself. As to content, it is thoroughly Pauline. As to form, it is of a type commonly found in farewell addresses ...

1434. Paul Arrested

Acts 21:27-36

Understanding Series

David J. Williams

Though 21:18 sees the last of the “we passages” for the time being, the remainder of this chapter down to verse 29 may well be drawn from that source. But in verses 30 and following, Ehrhardt believes that he can discern a different style and, therefore, a different source. He thinks it unlikely that it came from any Jerusalem Christian. Probably, then, Luke “drew on notes of another member of the Pauline circle, mentioned in Acts 20:4, who was present in the temple at the time of the catastrophe [ ...

1435. Paul Transferred to Caesarea

Acts 23:23-35

Understanding Series

David J. Williams

... Felix, see the discussion on 24:1. 23:25 As the law demanded of a subordinate officer in this situation, a written statement explaining the case (the elogium) was sent with the escort. This is the only example in the New Testament of a secular letter. Its realistic style makes it possible that Luke had seen it or at least heard it read, perhaps in open court before Felix. Or a copy may have been given to Paul as part of the documentation for his appeal to Caesar. It bears the impress of what a Roman officer ...

1436. The Trial Before Felix

Acts 24:1-27

Understanding Series

David J. Williams

... , to make the point that the Jewish case against Paul was a poor one (p. 374). In fact, Tertullus probably knew every trick of the trade and could turn a good speech out of nothing. He was, after all, an orator (v. 1). He began in the style of the orators of the day with a compliment to the governor (the captatio benevolentiae; cf. Cicero, De Orators 2.78f.), though he must have been sorely pressed to find anything complimentary to say. The one thing in his opening remarks that had any foundation of truth ...

1437. Paul Before Agrippa

Acts 25:23--26:32

Understanding Series

David J. Williams

... of Roman justice” (Ehrhardt, p. 120). 26:1–3 With regard to both its form and its content we have here the high point of the speeches of Acts. It is the most polished of all the speeches, adorned with rare words and marked by an elaborate, even grandiose, style. The credit for this must go largely to Luke, and yet Paul still makes himself heard. As for content—at Antioch we had his gospel for Jews (13:16–41), at Miletus his message for Christians (20:18–35), but here we have his Good News for all ...

1438. Gift

2 Corinthians 8:16--9:5, 2 Corinthians 8:1-15, 2 Corinthians 9:6-15

Understanding Series

James M. Scott

... God is able to make all grace abound to the Achaians, so that they can in turn give. Here, again, the apostle uses an OT citation. Although there is no introductory formula to mark the citation as such, it is possible to tell from the distinctive style of the statement that Paul is citing Isaiah 55:10 (cf. D.-A. Koch). Isaiah 55:1–13 is a hymn of joy and triumph that celebrates the approaching consummation of Israel’s restoration. God’s promise about Israel’s restoration will be fulfilled as surely ...

1439. Paul Opposes Peter

Galatians 2:11-21

Understanding Series

L. Ann Jervis

... compel Gentiles to live in a Jewish manner? It is a curious retort, since from the way that Paul recounts the Antioch incident it appears as if the issue was that Peter was expecting Jews to live in a Jewish manner. It is likely that Paul styles the retort he gave at Antioch so that it fits the Galatian situation, in which Gentiles are being compelled to live like Jews. As Paul presents his confrontation with Peter he continues to play on the theme of Peter’s hypocrisy, underscoring that Gentiles cannot ...

1440. Spiritual Blessings in Christ

Ephesians 1:1-14

Understanding Series

Arthur G. Patzia

... of twelve verses is one long sentence. This helps one to appreciate how the author’s thoughts keep moving to new heights. Having to divide the section into sentences (RSV and NIV, eight; NEB, eight; GNB, fifteen) destroys the continuity of both style and thought. A number of proposals have been offered with respect to the origin of the hymn. Those who take the Ephesian letter to be genuinely Pauline naturally attribute these verses to the great apostle. Scholars who question Pauline authorship suggest ...

1441. Unity in the Body of Christ

Ephesians 4:1-16

Understanding Series

Arthur G. Patzia

... . disc. on Col. 3:1ff.). In Ephesians, the moral teaching is based upon what has been said in the earlier chapters (1–3) but also grows out of new theological concerns of the author, particularly with respect to the unity of the church. The liturgical style that characterized much of the first half of the epistle is maintained throughout the second half as well. It has been suggested that the main theme in Ephesians is unity—a unity that has been effected by the reconciling work of Christ who has united ...

1442. Thanksgiving and Prayer

Colossians 1:1-14

Understanding Series

Arthur G. Patzia

... ; 2:6). The entire section 1:3–14 is a beautiful example of how Paul combines praise, thanksgiving, and prayer for his readers. 1:3 Though the use of the plural we may mean that Timothy is a part of the prayer, it is more likely an example of the style that Paul employs on other occasions when he freely alternates between “I” and “we” (cf. 2 Cor. 13:7ff.; 1 Thess. 1:2; 2:13; 3:9; 2 Thess. 1:3; 2:13). The prayer is to God, the Father of our Lord Jesus Christ. In this expanded version of ...

1443. The Supremacy of Christ

Colossians 1:15-23

Understanding Series

Arthur G. Patzia

... detail. There is also a portrayal of Christ, self-contained and surpassing anything that might be expected in the context; and again, there is the customary opening by means of the relative pronoun. More importantly, the distinctive characteristics of the style of the author of the Epistle are not found here, although they otherwise appear throughout the letter, while a plethora of unusual concepts also appear. Above all, however, one cannot help but notice the theological difference between the hymn itself ...

1444. Paul's Ministry in Thessalonica

1 Thessalonians 2:1-16

Understanding Series

David J. Williams

... denies he resorted to tricks of the trade such as flattery. The Greek is literally “neither did we come (ginomai, ‘become’) in a word of flattery,” where “word” refers to their preaching. This denies that flattery played any part in their preaching style. Flattery (kolakeia) implies manipulation—it is flattery designed to achieve the flatterer’s ends, a common enough feature of public speaking in both Paul’s day and our own. The second charge that Paul disavows is that they put on a mask ...

1445. Final Instructions

1 Thessalonians 5:12-28

Understanding Series

David J. Williams

... the Lord, where, of the three participles, this one distinctly marked them out for what they were. But the qualifying phrase reminds us that Christian leaders are themselves under the Lord’s authority (Jesus’ authority; see note on 1:1) and that the style of their leadership must reflect that authority—“Be shepherds of God’s flock … not greedy for money, but eager to serve; not lording it over those entrusted to you, but being examples to the flock” (1 Pet. 5:2f.). The verb itself illustrates ...

1446. The Man of Lawlessness

2 Thessalonians 2:1-12

Understanding Series

David J. Williams

... effort to get at what the apostle meant, especially as the things which he adds makes his meaning obscure … I frankly confess I do not know what he means (20.19). As in 1:5–10, we see that the author owes a debt to the language and style of the OT, especially in verses 3–4 and 8–12. This may be Paul himself or an earlier source. Bruce sees these verses as “part of the common stock of primitive Christian eschatology,” while he regards the intervening and more prosaic verses 5–7 to be possibly ...

1447. Encouragement to Be Faithful

2 Timothy 1:1-2:13

Understanding Series

Gordon D. Fee

... to 1 Timothy 1:1–2. However, as in all his letters, these “slight” modifications reflect nuances of his changed circumstances and of his concerns in this letter. 1:1 It may seem somewhat surprising to us that Paul in such a personal letter should style himself an apostle of Christ Jesus. His reason for doing so probably differs slightly from 1 Timothy 1:1 (which see). There, it was to lend authority both to the letter and to Timothy. Here it may simply be habit; more likely, however, it reflects ...

1448. Godlessness in the Last Days

2 Timothy 3:1-9

Understanding Series

Gordon D. Fee

... Vice Lists of the PE.” 3:6–7 For texts that reveal the susceptibility of women to religious charlatans, see Lucian, Alexander the False Prophet 6: “They went about the country practicing quackery and sorcery, and ‘trimming the fatheads’—for so they style the public in the traditional patter of magicians. Well, among these they hit upon a rich Macedonian woman, past her prime but still eager to be charming and lined their purses fairly well at her expense” (Loeb, vol. 4, p. 183); and Irenaeus ...

1449. Paul's Charge to Timothy

2 Timothy 3:10--4:8

Understanding Series

Gordon D. Fee

... latter’s being the “source” for the pseudepigraphic author. As is often the case, such arguments tend to be stalemated, and considerable subjectivity tends to weight the final decision. Recently, D. Cook ( has argued for non-Pauline authorship on the basis of language and style. But all he has shown conclusively is that these verses are of a piece with the rest of the letter, not who actually wrote the letter itself. 4:7 For the phrase “keep the faith” as referring to loyalty to one’s trust, see ...

1450. What Must Be Taught to Various Groups

Titus 2:1-15

Understanding Series

Gordon D. Fee

... , (perhaps better, “in all respects”), may indeed go with verse 7 as in the NIV (cf. GNB, RSV); more likely it belongs with the exhortation for the younger men to “keep their heads” (as in NEB, NAB, Kelly, D-C). This usage fits the style of the PE and does not negate the otherwise emphatic use of seauton, “yourself,” in verse 7 (untranslated in NIV: you “yourself” set them an example). 2:7–8 In the context of exhorting the younger men to sensible Christian behavior, Paul emphatically urges ...

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