Sermon and Worship Resources

Synonyms: Levi, disciple, evangelist, tax collector, the 12, the twelve, apostle, sermon on the mount, jewish audience, beatitudes, lord's prayer, great commission, parables, olivet discourse, mount of olives, olivet, synoptic

Showing 1926 to 1950 of 4942 results

1926. Dumb Idols and the Living God of the Exodus

Psalm 135:1-21

Understanding Series

Craig C. Broyles

Dumb Idols and the Living God of the Exodus This hymnic praise psalm celebrates “that our Lord is greater than all gods” (v. 5) and evidences this confession by his saving acts in the exodus-settlement period. Its opening and closing calls to worship imply a liturgical use. The voice of the liturgist is heard particularly in verse 5 (“I know”; cf. “our God” in v. 2). Many of its verses are closely paralleled elsewhere (vv. 1–2 = 113:1; 134:1; v. 4 = Deut. 7:6; 14:2; Exod. 19:5; for v. 5 cf. Exod. 18:11; v ...

1927. The Davidic Mercies and Deliverance from Foreigners

Psalm 144:1-15

Understanding Series

Craig C. Broyles

The Davidic Mercies and Deliverance from Foreigners Often when reading the psalms we discover that verses and phrases repeat themselves. We may wonder if anything new is really being said. In such cases, we need to probe not at the parts but at how those parts have been woven into a new whole. Here in Psalm 144 virtually the entirety of verses 1–11 are drawn from formulas found in earlier psalms, especially Psalm 18 (“Praise be to . . . my Rock” in v. 1 = 18:2, 46; v. 1b = 18:34a; v. 2 = 18:2, 47b; v. 3 = ...

1928. God of Creation and Restorer of Jerusalem

Psalm 147:1-20

Understanding Series

Craig C. Broyles

Psalm 147 is a hymn that celebrates in particular the restoration of the exiles (v. 2). The reference to “the bars of your gates” implies a date after the rebuilding of the walls of Jerusalem by Nehemiah. As noted below, many phrases in Psalm 147 are echoed elsewhere, especially in Isaiah 40–66, which addresses exilic and postexilic Judah. Its threefold structure is established by the three calls to praise in verses 1, 7, 12. It also contains three themes: the restoration of Jerusalem in the first and ...

1929. The Healing of a Demon-possessed Man

Mark 5:1-20

Understanding Series

Larry W. Hurtado

5:1–20 Mark’s stories of Jesus’ works are designed not only to tell something of what Jesus did but also to dramatize or symbolize important points. To read these stories the way Mark intended, we must look for what they suggest as symbols, and this involves reading the accounts carefully, with an eye for detail. The present story particularly seems intended to symbolize important truths, and it deserves close attention. The first thing to notice is where this event takes place. Though there is some ...

1930. The Request of James and John

Mark 10:35-45

Understanding Series

Larry W. Hurtado

10:35–45 After each of the three predictions of Jesus’ death, there is a discussion between Jesus and his disciples in which he corrects their view of his work and of their role as disciples (cf. 8:32–9:1; 9:33–50); and this passage is the final example. Having just predicted in some detail the ignominious fate that awaits him in Jerusalem, Jesus is approached by two of the inner ring of disciples (see note), who have their eyes only on the glory they imagine for him and for themselves (vv. 35–37). The ...

1931. Jesus Presented in the Temple

Luke 2:21-40

Understanding Series

Craig A. Evans

2:21–40 The next major section of the narrative concerns Jesus’ circumcision and presentation at the temple. As in the case of John (1:59–60), at the time of his circumcision Jesus is given the name that the angel told to his parents (v. 21). Also, just as the naming of John led to his presentation and to a prophetic utterance (1:64–79), the naming of Jesus is followed by his presentation and a prophetic utterance (2:22–32). The rituals performed by Joseph and Mary in vv. 22–24 show that the parents of ...

1932. Jesus Heals a Paralytic

Luke 5:17-26

Understanding Series

Craig A. Evans

Healing Controversies: Both of the healing stories of Luke 5:12–26 have religious implications. The healing of the leper (vv. 12–16) involves the issue of religious purity and impurity (or “clean” vs. “unclean”). The healing of the paralyzed man (vv. 17–26) involves faith and the forgiveness of sins. This healing story is the first of a series of episodes where Jesus encounters religious criticism and opposition. In 6:1–5 Jesus is accused of working on the Sabbath when he and his disciples picked grain to ...

1933. Jesus Questioned About Fasting

Luke 5:33-39

Understanding Series

Craig A. Evans

Jesus’ Fellowship with Tax Collectors: The unifying theme that runs throughout the story of Levi’s call (vv. 27–31) and the discussion about eating and fasting (vv. 32–39) concerns fellowship and lifestyle. In the minds of the Pharisees, Jesus’ chief critics thus far in Luke’s Gospel, Jesus has chosen to have fellowship with the wrong kind of people. Since they were the party of “separatists” (see note on 5:17 above) who believed that redemption would come about by separating themselves from every impurity ...

1934. Love for Enemies

Luke 6:27-36

Understanding Series

Craig A. Evans

Instruction for the Disciples: Luke’s account of the choosing of the Twelve (6:12–16) is based on Mark 3:13–19, while his summarizing account of Jesus’ healings on the “level place” (6:17–19) is based loosely on Mark 3:7–12. Luke reversed the order of these Marcan units to accommodate the sermon that follows (6:20–49). As it now stands in Luke, Jesus goes up on a mountain (v. 12) to appoint the Twelve, then he descends to a plateau to teach and heal crowds (vv. 17–18), which leads quite naturally into the ...

1935. Judging Others

Luke 6:37-42

Understanding Series

Craig A. Evans

1936. A Tree and Its Fruit

Luke 6:43-45

Understanding Series

Craig A. Evans

1937. The Wise and Foolish Builders

Luke 6:46-49

Understanding Series

Craig A. Evans

1938. The Parable of the Rich Fool

Luke 12:13-21

Understanding Series

Craig A. Evans

12:13–21 The disciples also must learn not to be diverted from their commitment to Jesus by greed for wealth and material possessions, a theme that is important to the evangelist Luke. The transition to this topic, presented as the Parable of the Rich Fool (found only in Luke), is effected by someone in the crowd who wants Jesus to tell his brother to divide his inheritance. Jesus had no legal authority to arbitrate in such a matter (a matter often settled in the synagogue), as his answer in v. 14 ...

1939. Interpreting the Times

Luke 12:54-59

Understanding Series

Craig A. Evans

12:54–56 Jesus’ address now shifts from the disciples to the crowd. The theme of the end times continues, however. People are able to recognize changes in the weather (rain from west, that is, the Mediterranean Sea; heat from the south, that is, the Negev Desert), but as hypocrites they are oblivious to the meaning of this present time. Discerning the weather may pose no problem, but they are completely undiscerning when it comes to recognizing that God has made salvation possible through Jesus. To receive ...

1940. The Parable of the Pharisee and the Tax Collector

Luke 18:9-14

Understanding Series

Craig A. Evans

18:9–14 With the Parable of the Pharisee and the Tax Collector, Luke’s Central Section draws to a close (with v. 15 Luke resumes following his Marcan source [at Mark 10:13]). This parable “makes a fitting finale for the Lucan Travel Account” (Fitzmyer, p. 1183), for it illustrates with graphic clarity what Luke sees as the correct attitude one should have before God. The Parable of the Pharisee and the Tax Collector is similar to the preceding parable in that its main point is seen in the individual ...

1941. The Parable of the Tenants

Luke 20:9-19

Understanding Series

Craig A. Evans

20:9–19 The Parable of the Wicked Vineyard Tenants follows the preceding exchange between Jesus and the Jerusalem authorities (20:1–8) and makes exceedingly clear Jesus’ indictment of the religious establishment (see v. 19). This parable in effect summarizes the whole of the biblical history, including the gospel story. Servant after servant is sent, but the tenants refuse to hand over the fruit of the vineyard. Finally, the son of the owner of the vineyard is sent, but he is murdered. This outrage ...

1942. Jesus Before Pilate and Herod

Luke 22:66--23:25

Understanding Series

Craig A. Evans

22:66–71 Unlike Mark 14:55–64, the Lucan version of Jesus’ trial before the council (or “Sanhedrin”) says nothing of the accusation brought by the two false witnesses who claimed that Jesus had threatened to destroy the temple (but see Acts 6:13–14). According to the Lucan account, Jesus is asked directly if he is the Christ (see 2:11; 3:15). He responds by saying that as Son of Man (see note on 5:24) he will be seated at the right hand of the mighty God (see note below). From this answer members of the ...

1943. More Than Conquerors

Romans 8:28-39

Understanding Series

James R. Edwards

8:28 Verse 28 is a widely quoted and often misunderstood passage. It is sometimes interpreted to mean that good fortune favors nice people, or that things are not as bad as they seem and that everything “will work out in the end.” But this is to confuse wishful thinking with Christian faith. The first part of verse 28 was in fact an axiom in both Hellenism and Judaism. Plato says in the Republic: This must be our notion of the just man, that even when he is in poverty or sickness, or any other seeming ...

1944. The Seven Bowls of God's Wrath

Revelation 16:1-21

Understanding Series

Robert W. Wall

16:1 Scholars have long pointed out the similarities between the first six trumpet judgments (Rev. 8:6–9:21) and the first six bowl judgments (16:1–14; cf. Beasley-Murray, Revelation, pp. 238–39); and we have called attention to the “hailstorm” that links the seventh trumpet to the seventh bowl. In one sense, John’s vision of bowl-plagues repeats and emphasizes the previous point: divine judgment intends to bring the nations to repent and to confess God as sovereign creator and ruling Lord. Their refusal ...

1945. David's Prayer

2 Samuel 7:18-29

Understanding Series

Mary J. Evans

God’s Covenant with David: This chapter forms the climax of the whole Davidic tradition and brings together two themes, the foundation of the Davidic dynasty and the building of the temple. These themes are not fully integrated (vv. 1–7 and vv. 8–29 can each stand alone), and scholars have debated the structure and origins of the material. However, the fact that we have the origin of two institutions that dominated Israel’s history shows how vital this chapter is. The connection between the two themes is ...

1946. The Validity of Jesus' Testimony

John 8:12-30

Understanding Series

J. Ramsey Michaels

8:12-29 Nicodemus disappears as abruptly as he appeared, and the stage is now set for Jesus to confront the Pharisees again (8:12), this time not through emissaries but directly. Yet his pronouncement I am the light of the world …, the sequel to 7:37–38, is not for them exclusively but for whoever follows me. It is universal in scope and probably, like 7:37–38, future in its orientation. The desire of Jesus’ brothers that he “show himself to the world” (7:4) is coming to realization but with the outcome ...

1947. Jesus Prays for All Believers

John 17:20-26

Understanding Series

J. Ramsey Michaels

Earlier, Jesus stated his desire to bring all his sheep into “one flock with one shepherd” (10:16), and in the next chapter the narrator commented that Jesus’ death would be for “the scattered children of God, to bring them together and make them one” (11:52). Here, the unity of the disciples serves a still wider purpose, expressed in the two additional purpose clauses referring to the world: so that the world may believe that you have sent me (v. 21b) to let the world know that you sent me and have loved ...

1948. The High Priest Questions Jesus

John 18:19-24, John 18:15-18, John 18:25-27

Understanding Series

J. Ramsey Michaels

A relatively brief interrogation of Jesus by the high priest (vv. 19–24) is framed by a two-part account of Peter’s denial (vv. 15–18, 25–27). The division of the denial into two scenes follows a precedent reflected in Mark (14:54, 66–72) and Matthew (26:58, 69–75; Luke on the other hand, puts the material in one continuous narrative, 22:54–62). As in Mark, the vivid picture of Peter warming himself by the enemy’s fire is the point at which the narrative breaks off (v. 18) and later resumes. But unlike ...

1949. The Fall of Man

Genesis 3:1-24

Understanding Series

John E. Hartley

The Fall: The interchange among the man, the woman, and the serpent provides dramatic movement, and captures how motivation to disobey God rises from an inversion of the order of responsibility that God had established. 3:1–5 Act 2 of the drama begins with the introduction of a new actor, the serpent, one of the wild animals the LORD God had made (2:19). The serpent is described as more crafty (’arum) than the other animals. ’Arum makes a wordplay on “naked” (’arummim), which occurs in 2:25, and thus ...

1950. Family Record of Moses and Aaron

Exodus 6:13-27

Understanding Series

James K. Bruckner

6:10–30 The remainder of this chapter establishes Aaron’s call and credentials. The genealogy functions mainly to demonstrate his legitimacy as a leader with Moses. The narrative structure ingeniously serves this purpose, as it begins and ends with Moses’ concern about his faltering lips (vv. 12, 30)—which makes Aaron’s presence necessary. The Lord’s instructions to Moses to speak to Pharaoh king of Egypt also frame this section (vv. 10–11 and 28–29). This inclusio (found within the chiastic framework ...

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