... community. But at the same time the Shechemites were vulnerable because they already had turned away from “the LORD their God” (8:34). The Shechemites gave Abimelech a large sum of money from the temple of Baal-Berith, which he used to hire reckless adventurers, who became his followers (v. 4). This statement brims with irony. First, a legitimate leader should not have to hire people to follow him. Second, the Shechemites took the money from the temple treasury to pay those people, not to mention that ...
... woman of chapter 7; as it were, she is a type of a temptress. It is better to see her as a personified rival to Woman Wisdom incorporating all the ugly features of the strange woman who appeared earlier. She is loud and stormy (cf. 7:11); she is reckless and ignorant. 9:14–15 The writer deliberately describes her house in such a way that she must be close to the house of Woman Wisdom (v. 4). But there is no other resemblance. A certain cheapness is suggested by her calling out to those who pass by. These ...
... and makes 16a equivalent to Job 1:1 (a description of Job himself), verse 16a should be taken as a description of the caution (reasonable fear) with which the wise person avoids evil (whether moral or physical), in contrast to the fool who is reckless and self-confident. Verse 17 shows little parallelism or antithesis. There seems to be a contrast between the quick-tempered and the crafty (cf. 12:2, but also 1:4), but the contrast breaks down with the verbs: acts foolishly/is hated. See Additional Notes ...
... as such, but the costly perfume that Mary used and the quantity of it. Mary is first of all simply a model of servanthood; this role she has in common with Martha (v. 2), but it is Mary’s servanthood that is accented here. She is commended for the reckless extravagance of her devotion—and in this respect she does resemble the woman in Luke 7:36–50. Such a large amount of perfume (v. 3) filled the whole house with a sweet smell. Yet none of this is regarded in the Gospel as an end in itself. It ...
... eḏôm, v. 20). This not only provides sustenance but also fools the Moabites (because the water appears red, Hb. ʾaḏummîm, like blood, Hb. dam, v. 22; note the play on words with ʾeḏôm) into thinking that the allies have slaughtered each other. Their reckless advance is met with force, as the Israelites drive them back and point by point act out Elisha’s words (v. 25, cf. v. 19). They destroy the towns (Hb. heʿārîm), ruin the fields with stones taken from these towns, stop up the springs, and ...
... that a lot of our ideas about heaven are not biblical, or are misinterpretations of apocalyptic imagery in books like Revelation. Invite them to form their ideas of heaven on the Bible, not on human imagination.9 The resurrection of the body argues against reckless living; this world is not the end of the story. Contrasting Concept: Some may have seen bumper stickers with the quote “Drive it like it’s stolen.” Many people treat their bodies and lives as if this were their personal motto. Humans can be ...
... in this section that is not wild, but even though it has been trained by humans for use in battle, it is still terrifying to behold (see the sidebar). In the heat of conflict, the warhorse is not completely mastered by its rider, because it can become reckless in its eagerness for battle (cf. Jer. 8:6). Its powerful features are not the result of its training by humans, because humans can harness only in part the power that Yahweh has given to this animal. No human can take credit for the effectiveness of ...
... me” (3:5). Faith shapes practice. The effect is broader than his lying-down-and-rising-up routine, for it takes away the fear of his enemies who assail him by the tens of thousands (3:6). This absence of fear stems not from an unsophisticated view of a reckless world but from the knowledge and experience that the Lord is his shield and the one who lifts up his head (3:3). Teaching the Text One of the emphases of this commentary is that the sermon or lesson should arise from the text. While it is not ...
... Seeing that Abimelek has both legitimacy as Gideon’s son and blood relationship with them that Gideon’s other sons lack, the Shechemites throw their support behind Abimelek by providing him with the necessary funds to stage a coup. Abimelek then hires some reckless fellows and goes back to Ophrah, where he murders his seventy half brothers on a stone. The leaders of Shechem and Beth Millo then gather to crown Abimelek king. Here, although some see the extent of Abimelek’s rule as largely restricted to ...
... has previously experienced such ordeals when the king’s drunkenness has seriously affected his ability to make moral decisions. Her unflinching response to the king’s request seems to indicate so. The biblical text provides a number of accounts where reckless decisions are made by drunk leaders. For example, King Belshazzar (Dan. 5:2), Nabal (1 Sam. 25:36), and Amnon (2 Sam. 13:28) suffer great personal losses shortly after becoming inebriated. Though Vashti holds a position of authority, her status ...
... verse also introduces the next development in thought (14:16–18). In carefully considering their “steps,” the wise display their reverence for God by making a wide detour around evil (14:16a; cf. 3:7; 4:27). Fools, however, exhibit reckless, uncontrolled behavior, which is conduct the uncorrected, naive person naturally inherits (14:15a, 16b–18a). The prudent, in contrast, easily acquire knowledge to augment their skill set for dealing with life’s challenges (14:18b; cf. 14:6b, 15b). Proverbs 14 ...
... in capturing a fortified city (cf. 2 Sam. 20:15; 2 Kings 19:32; Jer. 32:24; Ezek. 17:17). In verse 11, Habakkuk turns his attention to the Babylonians’ unbridled conceit. Elated by their successes, they will throw away all sense of propriety, their reckless pride thereby sowing the seeds of their own destruction. Thus, God’s reply to Habakkuk is one of assurance. He is already dealing with Judah’s sin, but the full realization of his activity will come in God’s own appointed time and way, however ...
... Babylonians), and the means of taking the fish (the mighty military forces of the Babylonians). What Habakkuk fears, then, is that the great success of the Neo-Babylonian army will cause them to have such pride that the Babylonians will live recklessly and riotously, believing only in themselves and raw power. Habakkuk ends his second questioning on a note of lament. He wonders whether such arrogance and ferociousness, once unleashed, will go on mercilessly unchecked by any hand, including that of God. God ...
... :22 and 20:13. Nevertheless, Watson (First Epistle, p. 56) makes the insightful observation that if there is a prevalent point between the items Paul has chosen to include in this listing, it is the common characteristic of “ruthless self-gratification, reckless of other people’s rights.” Such an attitude, which produces deplorable behaviors, is the ungodliness Paul is concerned to criticize; he is not aiming at ranking or rating sins. 6:11 The threefold listing (washed, sanctified, justified) is most ...
... and Benaiah, were not placed in the same category. 23:13–17 There is no indication as to whether the three heroes of verses 13–17 are those already mentioned or a different group. One suggestion is that it was Joab and his two brothers. Reckless courage fits with what we know of the sons of Zeruiah, but such an identification is only speculative. In one sense, this is a minor incident; the writers give it no symbolic significance. It serves as an additional example of the loyalty and devotion that ...
... apparently interchangeable with “the LORD” and so a manifestation of the deity. To oppose him is “for an adversary to him” and the word used is satan. His two servants probably are an indication of Balaam’s status. 22:32 Your path is a reckless one before me includes a rare verb with an uncertain meaning. It may mean that Balaam’s actions are precipitate, perverse, or foolhardy. 22:39 The location of Kiriath Huzoth is uncertain. The name occurs only here and means “the town of streets.” 22 ...
... and Hebrew cultures: It was a maxim that James hardly needed to prove. Did not his readers have dozens of things they wished they could “unsay” or many words they had spoken in error? Had they not learned dozens of proverbs to try to help them: “Reckless words pierce like a sword, but the tongue of the wise brings healing” (Prov. 12:18); “He who guards his lips guards his life, but he who speaks rashly will come to ruin” (Prov. 13:3). Surely James’ words are self-evident to every honest person ...
... he saw the angel of the Lord standing in the road with his sword drawn. So he bowed low and fell facedown. The angel of the Lord asked him, “Why have you beaten your donkey these three times? I have come here to oppose you because you are on a reckless path. The donkey saw me and fortunately for you, it turned off the path each time. If it had not turned away, I would certainly have killed you by now, but I would have spared it.” Balaam said to the angel, “I have sinned. I did not realize you were ...
169. The Skilled Blows of God
Illustration
Editor James S. Hewett
... do you suppose he did with it? He took the gem of priceless value, and cut a notch in it. Then he struck a hard blow with his instrument and—lo!—the superb jewel lay in his hand cleft in two. Did he do this out of recklessness, wastefulness, and criminal carelessness? Indeed not! For days and weeks that blow had been studied and planned. Drawings and models had been made of the gem. Its quality, its defects, its lines of cleavage had all been studied with minutest care. The man to whom it was committed ...
170. Model Motivation
Humor Illustration
Editor James S. Hewett
On employee bulletin board: "In case of fire, flee the building with the same reckless abandon that occurs each day at quitting time."
... rules and regulations, they are rejecting their Redeemer. Rejecting God, just as their ancestors, the Israelites, had years before in the time of Moses. They are wielding immense power over the Jewish people, especially those they claim to be outcasts. And they judge them recklessly and manipulatively. They are so drunk on power and money that they challenge the very Son of God and don’t even know it! But Jesus challenges them back. Who does not love this part that comes next? Jesus puts his finger to the ...
... we are labeled gullible, ignorant, innocent, naïve. Adults are supposed to “know better” than to be bamboozled and bulldozed by things that don’t conform to the realities of life, that don’t fall into the realm of the tried and true, that smack of reckless danger and naked trust. In fact to have one “pull the wool over one’s eyes” is to be blinded to the reality of what’s “really” going on, despite the deception told to you. There is a famous Italian proverb that goes like this: fidarsi ...
... him in the hearing of all the men of Shechem; and their heart was inclined to follow Abimelech, for they said, “He is our brother.” So they gave him seventy shekels of silver from the temple of Baal-Berith, with which Abimelech hired worthless and reckless men; and they followed him. Then he went to his father’s house at Ophrah and killed his brothers, the seventy sons of Jerubbaal, on one stone. But Jotham the youngest son of Jerubbaal [Abimelech’s youngest brother] was left, because he hid himself ...
... on very bad things! We blame the boy. However, the word for “prodigal” does not mean “rebellious.” It means “spendthrift.” It’s the word for a big spender, a compulsive shopper, a wantonly generous wastrel, someone who has engaged in unrestrained, profuse, reckless, lavish, rash, or outrageous spending, who has postured big pockets, but whose money was a windfall not a well. The prodigal’s problem of course was not money. We love also to blame money, don’t we? It’s a lot easier to ...
One can get just as much exultation in losing oneself in a little thing as in a big thing. It is nice to think how one can be recklessly lost in a daisy.