... including Christ himself, cf. Heb. 12:2), in spite of severe suffering, they had welcomed the message with the joy given by the Holy Spirit (for dechomai, “to receive gladly,” “to welcome,” see disc. on 2:13). The NT takes it for granted that Christians will suffer. ... for it has its basis in our relationship with God (and therefore derives from his grace) and is a gift of his Spirit who is at work in us (see further disc. on 5:16). The precise nature of the “severe suffering” of the Thessalonians ...
... , for it was condemned alike by Paul (1 Cor. 6:9–18), Peter (1 Pet. 2:16; 2 Pet. 2:19), and John (1 John 3:7–10; Rev. 2:24). And deny Jesus Christ: A similar thought is in 1 Enoch 48:10: “they have denied the Lord of Spirits and his Anointed.” The term godless (asebeis) “may be almost said to give the keynote to the Epistle (cf. vv. 15, 18) as it does to the Book of Enoch” (Mayor). “Because, for the Jew, God’s commandments regulate the whole of man’s conduct, the irreverent attitude to God ...
... journey Samson’s strength was first revealed, but only to himself and to us, for the incident appears to have occurred without his parents’ knowledge. On the way, suddenly a young lion came roaring toward him. Simultaneous with the lion’s rushing to Samson the Spirit of the LORD rushed upon him . . . so that he tore the lion apart . . . as he might have . . . a young goat. Samson returned to his parents but did not tell them what had happened—why, we are not told. Perhaps it is because as a Nazirite ...
... Mother's Day is. We honor our mothers today, don't we? What's the other special event that we celebrate today? That's right. Pentecost. Pentecost is the day the Holy Spirit came upon the church. Understanding the Holy Spirit is a lot more difficult than understanding Mother's Day. So I thought maybe I could describe one thing the Holy Spirit does for us by using this glass of water and this cork. Notice how the cork floats in the water? I've attached something to the bottom of this cork, though. Hanging ...
... calling Ezekiel to be a prophet. Ezekiel’s commission is itself divided into three parts, centered on the vision of the scroll (2:8–10). Divine speeches (2:1–7 and 3:1–15) bracket the scroll vision, which is the focus of Ezekiel’s commission. In each, the Spirit lifts Ezekiel up (2:2; 3:14), commands him to proclaim the word of the Lord (2:4; 3:11), and cautions that the people to whom he is sent are stubborn, rebellious, and ill-inclined to hear his message (2:3–5, 7; 3:7). Throughout the book ...
... Son of God.”) Jesus’s status as Son of God is not dependent on his supernatural conception: Mark and John lay great stress on the title without ever mentioning Jesus’s virginal conception. But the linking of the title here with the power of the Holy Spirit (1:35) makes it clear that “Son of God” is not being used merely honorifically, as it was in some cultures for kings or even specially holy people, but rather denotes a unique relationship with God. It is a pointer to Jesus’s own divinity. the ...
... has dawned (Acts 2:16; 3:18, 24), in his ministry, death, and resurrection (Acts 2:23); (2) by his resurrection, Jesus has been exalted to the right hand of God as the messianic head of the new people of God (Acts 2:33–36; 3:13); (3) the Holy Spirit is the sign of the presence of the eschaton as well as the proof that Jesus currently reigns in heaven in power and glory (Acts 2:33); (4) the messianic age will shortly reach its consummation in the return of Christ (Acts 3:21); (5) an invitation is always ...
... 6) Interpretive Insights 3:1–3 These are the words of him who holds the seven spirits of God and the seven stars. Jesus speaks as the sovereign Lord who holds the “seven spirits of God” or the sevenfold Holy Spirit (see comments on 1:4). In 1:4; 3:1; 4:5; and 5:6 John ... to regain its health calls for specific action prescribed by Jesus Christ, and made effective by the Holy Spirit. If we want to experience spiritual revival, we must take particular actions. Keeping with the medical metaphor, a ...
... that includes the great multitude celebrating the beginning of God’s eternal reign (19:6–8) and a blessing on those who are invited to the Lamb’s wedding feast (19:9). The unit concludes with the angel reminding John to worship God alone, since God (by his Spirit) is the source of the revelation about Jesus (19:10). The announcement of 19:6–10 is immediately followed by the return of Christ for his bride in 19:11–16 and a series of visions showing God’s final judgment of his enemies in 19:17 ...
... not only fills it but is constantly looking down from heaven on “all mankind,” watching over them, forming their hearts, aware of all their activities (33:13–15), not in an accusatory way but in the love with which he has filled the world. Third, in that same spirit of love, God defeats the plans of the nations and puts his own plans into effect (33:10–11). The plans of the nations cause us human beings a lot of anxiety, but they do not cause the Lord one anxious moment. He has plans for the world ...
... this is improbable since they were just discussing the reality of the resurrection, but such a response is psychologically probable when an unexpected visitor suddenly appears in a room. Jesus counters their doubts with hard evidence. Do they think he is only a spirit, a hallucination, a mirage, or a vision? He encourages them to observe closely his hands and feet (24:39–40), presumably because of the nail prints in them (cf. John 20:24–28). Technically speaking, the nails were put through the wrists ...
... 20:22). The blood and water—especially the water—may be symbolic. John 7:37–39 states that living waters will flow from Christ; in the immediate context (7:39) this is related to the Spirit and the hour of glorification. Thus 19:34 may fulfill 7:37–39, indicating that at the hour of death Jesus’s spirit is about to be released. Since the Passover would officially begin at dusk, Joseph from Arimathea (a village of uncertain location) and Nicodemus remove the body of Jesus so that he can be buried ...
... , Paul stresses first (in an early expression of trinitarian thought) that all the “different gifts” are distributed by one Spirit, just as different services are allocated by the same Lord and different “kinds of working” are enabled by the ... that services and works are performed not primarily for the benefit of the individual but for that of others, “the manifestation of the Spirit is given for the common good” (12:7). The list that follows is not intended to be exhaustive but is typical of the ...
... earth history on the other. The power that God has in such abundance for his people is the very same power he exercised in raising Christ from the dead (1:20). It may be difficult to grasp the truth of one’s membership in the redeemed, Spirit-sealed family of God, newly re-created on earth. Emotionally and mentally, perhaps, we are too weak to hold on to these things in the onslaught of reasons to doubt their reliability. But God has anchored them in a concrete historical event—the physical resurrection ...
... he did at 1 Corinthians 6:9–11, Paul here describes the turning point in terms of washing, justification, and the Holy Spirit. Following verse 3’s stinging indictment, verses 4–7 (a single sentence in the Greek) offer a robust theology of personal transformation ... washing, justification “not because of righteous things we had done,” and inward “rebirth and renewal by the Holy Spirit.” 3:8–11 · Summary: “Good Works” versus Foolish Controversies: Titus is to teach with such authority (2:15 ...
... “Gehenna” (after the infamous Valley of Hinnom, a place where the heathen offered human sacrifice to the god Molech), which is usually translated “hell.” The fires of Gehenna burn forever (from Isa. 66:24). 10:19 Snakes and scorpions were names for demons (v. 17) and evil spirits. Satan himself is called a snake (or serpent) in 2 Cor. 11:3; Rev. 12:9, 14–15; 20:2. The snake whose head is crushed in Gen. 3:15 was sometimes understood as Satan (as may be the case in Rom. 16:20). To trample on these ...
... by the finger of God,” Deut. 9:10 and Luke 11:20). An important thematic parallel is seen in Moses’ entreaty that now that God has delivered his people from bondage he not destroy them, and in Jesus’ warning that although a person may be delivered from an evil spirit, he may still be in danger of yet a worse fate. 11:14–23 The accusation that Jesus casts out demons by Beelzebub, the prince of demons, stands in stark contrast to the preceding passage where Jesus concluded with reference to the Holy ...
... that very naturally arises from vv. 8–9. What about those who not only denied Jesus, but actively sought his death, and then later regretted it? Verse 10 declares that forgiveness is possible; but not when someone blasphemes against the Holy Spirit. Attempts to interpret the meaning of this sin, for which apparently there is no forgiveness, has led to several different interpretations. Whatever the original context and meaning of this saying, the present context suggests that Luke sees it as referring to ...
... ministry of outreach to all nations. This active ministry, however, can only be accomplished through the power from on high with which, Jesus instructs his disciples, they will be clothed. This power, as we discover in Acts 1:8 and 2:2–4, is the Holy Spirit. Additional Notes 24:44 in the Law of Moses: Where in the Pentateuch does one find anything about the Messiah? The only references to “anointed” (messiah) ones refer to anointed high priests (Lev. 4:3, 5, 16; 6:15). It was argued in the commentary ...
... the nature of God. The God of hope enables those who put their faith in him to overflow with hope. Gone are the things of the flesh: law, sin, wrath, and death. The benediction sums up the new life in Christ: joy, peace, trust, hope, and power of the Holy Spirit. True, these are not yet present in full measure, but the work and promise of God in Christ are a surety of their ultimate triumph. “Now we see but a poor reflection … then we shall see face to face. Now I know in part; then I shall know fully ...
... that humanity inherits one kind of body and life from Adam and a new, different body and life from Christ—through faith and the resurrection of the dead. Moreover, Adam was a living being, as are all humans, but Christ is a life-giving spirit, something that neither Adam nor any other human can be. In this verse Paul uses the idealized figures of Adam and Christ to represent humanity in this (“natural”) life and in the (“spiritual”) life to come through resurrection of the body. But the readers ...
... , by bracketing his entire composition off by parallel statements about his own inspiration, the seer wraps it up in a cloak of revealed certainty. His composition can be trusted as true from beginning to end because it is revealed by the Lord, the God of the spirits. The parallel phrase (22:7b) repeats this same claim but expands it in the form of a personal beatitude: Blessed is he who keeps the words of the prophecy in this book. Not only does John write a book of inspired prophecy, but its reader is ...
... from Saul to David in 1 Samuel 16:13–14,” JETS 32 [1989], pp. 473–83) discusses the relationship between movement and the transfer of power, and he concludes that in 1 Sam. 16:13–14, “the emphasis is upon the movements of the spirits and of Samuel and they serve to emphasize and symbolize this transfer of power” (p. 473). 16:14–23 The perceived lack of cohesion in this section may indicate a conflation from two separate sources describing an older warrior David with poetic and musical skills ...
... darkness into light.” In Psalm 119:105, God’s word is a “lamp” to the psalmist’s feet “and a light for [his] path.” Elsewhere, however, God’s “lamp” is a means of scrutinizing the inner recesses of humans: “The lamp of the LORD searches the spirit of a man; it searches out his inmost being” (Prov. 20:27). In his righteousness, Job has nothing to fear from such scrutiny. Indeed, he longs for the time when God’s light drove away the darkness that now threatens to engulf him. 29:4–6 ...
... of God has made me. While this may be no more than Elihu’s attempt to establish his common humanity with Job, it sounds more like intimidation—as if Elihu is claiming to be an agent of God rather than an ordinary human debater. The divine spirit, or breath, is the life force that animates a human during her life and returns to God at her death. It is the ultimate reminder of human dependency on the creator—the essence of “fear of God.” In verse 6, Elihu will more humbly describe his status as ...