... be certain that we will be transformed. Throughout Scripture we are promised that just as the world will be transformed, so will our bodies. We eagerly wait for the return of Christ and the redemption of our bodies so that the “earthly tent” we live in will give way to the heavenly dwelling the Lord has prepared for us. Our earthly bodies fail and decay, but our heavenly bodies will never pass away (2nd Corinthians 5:1-2). Third, when the world ends we can be certain that we will be judged. The Bible is ...
... Lord Jesus Christ. 6. It is the will of God that we no longer be tossed to and fro with every wind of doctrine but that we grow up in every way into Christ who is the head of the church. 7. It is the will of God that greed give way to good and that there be an equal sharing of the resources of earth. 8. What part of God’s will don’t you understand? Wasn’t Dante right? — In God’s will is our peace. There is a will of God. And Jesus says on this day when his mother ...
... memories of a vibrant faith may kindle just enough strength to get us through one more week. We don't really expect anything to happen when we come to lay this wreath on the resting place of a childhood faith. It is just possible, like Mary, we might give way to panic when we confront the fact that the Lord seems to be missing from our lives. "They have taken the Lord out of the tomb!" Her report was based, of course, on conjecture, not on evidence; yet it seemed to be the only logical deduction to be drawn ...
... time of Ahaz, however, divine patience was wearing thin. Hints that Judah would ultimately share Israel’s fate abound in 2 Kings 16–20, the deliverance of Jerusalem under Hezekiah notwithstanding. With Manasseh, God’s patience breaks, and hints of disaster give way to explicit prophetic announcements. Fifty-five years of the worst apostasy Judah has seen are just too much to bear. 21:1–9 Manasseh is the very worst of the Judean kings, indulging in and adding to all that has been most reprehensible ...
... time of Ahaz, however, divine patience was wearing thin. Hints that Judah would ultimately share Israel’s fate abound in 2 Kings 16–20, the deliverance of Jerusalem under Hezekiah notwithstanding. With Manasseh, God’s patience breaks, and hints of disaster give way to explicit prophetic announcements. Fifty-five years of the worst apostasy Judah has seen are just too much to bear. 21:1–9 Manasseh is the very worst of the Judean kings, indulging in and adding to all that has been most reprehensible ...
... sounded in 4:11, where the kingdom of God is described as a secret that is not perceived by some in its present appearance in Jesus’ ministry. The point of these sayings is that this present hidden form of the manifestation of the kingdom will give way to a future openness and clarity, which is probably a reference to a promised time when God will fully manifest his truth and power and when Jesus’ ministry will be vindicated as truly the foretaste of God’s kingdom. The NIV translation of 4:21 requires ...
... of God. Both possibilities are held open, but the accent throughout the prayer is more on the believers and their vindication than on settling in advance the fate of the world. This is clearly seen in the prayer’s conclusion (vv. 24–26). In verse 24, petition gives way to a straightforward declaration of intent: I want those you have given me to be with me where I am (cf. 12:26; 14:3). Jesus desires for his disciples a vision of his own glory, the glory you have given me … before the creation of the ...
... or in tongues) are only a part of what they should be, and when perfection in thought and expression arrives, the imperfect always “disappears” (13:9–10). It is this way in our own experience, for childhood speech and thought inevitably give way to different patterns in adulthood. Similarly, the “poor reflection” of anything seen in a mirror (such as those manufactured in first-century Corinth) could not be compared to the experience of seeing the same thing face-to-face. For now, then, these ...
... of Michael, are like animals in that they do not understand what they slander. They are also like animals in that they follow their instincts, not realizing that these impulses will in the end destroy them. The reference to the Testament of Moses, then, gives way to the second group of three: Cain, Balaam, and Korah (v. 11). This woe oracle sounds like it was pulled out of Old Testament prophecy. While the first and last of the group were rebels, all three were viewed in Jewish tradition as having taught ...
... walked, where cloaks would be given to cover the nakedness of one who had no cloak, where enemies would be prayed for, not hated, where persecutors would feel the pressure of the Golden Rule, where sharing would be more prevalent than shoving, where hate would give way to love, where caring would overcome indifference, and where truth would be stronger than falsehood.3 We have a king. He has a kingdom, and that kingdom is already in our midst. He is the king over all history and over all creation. He is our ...
... , nor even the tears of God, can recall what was lost. Narrator: With the pronouncement of the verdict, there is a collective gasp in the audience. Some even object audibly that the verdict is unfair. But the Judge’s gavel strikes the desk and the objections give way to weeping and gnashing of teeth. In the midst of the surprise and anguish, however, at least one thought from the Judge’s words lingers in the people as they return to their homes and jobs, "God calls us not only for what we are, but also ...
... Edom’s guilt and the justice of the verdict of Edom’s death warrant. The Day of the Lord 15–16 · Universal judgment:These verses mark the beginning of the second principal section of Obadiah’s oracle. The specific indictment of Edom now gives way to a more general statement of the universal judgment that characterizes the day of the Lord. The shift to the broader themes of judgment on the nations and the restoration of Israel lends perspective to Obadiah’s pressing concern for divine justice in ...
It is appropriate for Ezekiel to act out his message, as he does in chapters 4 and 5. For in the last paragraph of chapter 3 we are informed that Ezekiel was not able to talk. Conversation gives way to pantomiming. In the first act (4:1–3) the prophet is told to take a clay tablet and to draw a siege of Jerusalem on it, complete with siege weaponry. Then he is to place an iron pan between himself and the inscribed city. This pan acts as a wall ...
... three of the first horns in the process. It has the eyes of a man and a mouth that speaks boastfully (7:20). Daniel momentarily interrupts the vision of the animals from the sea to reflect on the vision from heaven. The vision of the human kingdoms gives way to a vision of God (“the Ancient of Days”), enthroned on high as the great king. Daniel describes God in more detail than any of the prophets before or after him: his clothing is as white as snow; his hair is white like wool. The throne of God ...
... us.” A subsidiary message may also be derived from the experiences of Elizabeth and Zechariah. Elizabeth, in the “disgrace” of her inability to bear children, represents human helplessness, which is to be joyfully overcome by the power of God; despair gives way to praise. Zechariah, whose big day is suddenly turned upside down by the appearance of the angel, represents human slowness to accept God’s power to change things (even though he apparently had been praying for precisely this outcome [1:13 ...
... , pleading through her damp eyes, "Sir, if you have carried him away, tell me where you have laid him." A pause. Then, the voice was full, deep, and tender all at the same time. "Mary," it said. She blinked her eyes, turning to him, all the sorrow giving way to astonished hopefulness. "Rabboni!" she gasped. "Rabboni!" She made to clutch at him with her flower-filled hand, but he said, "Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my ...
... introduces the first major discourse so typical of Jesus’s teaching in the Fourth Gospel. In this and other such discourses, questions posed to Jesus enable him to transpose the topic to a higher plateau (e.g., chap. 14). Earthly understanding must give way to spiritual understanding. Here Nicodemus makes three comments (3:2, 4, 9), each of which Jesus greets with a response (3:3, 5–8, 10–15). When Nicodemus inquires about the character of Jesus’s signs, Jesus replies that rebirth is a prerequisite ...
... the plural (see 51:1–8). The Poet’s work closes with a final address to the people in general, which thus pairs with 40:1–11. So while the initial concentration on Jerusalem gave way to a focus on Babylon, now the predominant Babylonian focus gives way to a concentration on Jerusalem. It is in 54:17b that the prophet begins to address the people in the plural once more, instead of addressing the woman/city. This suggests that 54:17b is the introduction to chapter 55 rather than the close of chapter 54 ...
... will end. One day “the Lord of hosts will make for all people a feast” (Isa. 25:6). Those who spent all their lives waiting in a line that never got to the cafeteria door shall be fed to their full. Tears, great rivers of tears, shall give way to raucous, unseemly laughter. Death, great omnivorous death, shall himself be swallowed up. Why? How? “For the Lord has spoken” (25:8). Wishful thinking? Pie in the sky by and by? Only for those who wish for what God is unable or unwilling to do, only for ...
... : this power will come about through the Spirit, who will quicken each believer (14:15–31). The prologue’s finale is found in verses 14–18. John sums up in fresh language what has already been said. Now the abstract thought of light and darkness gives way to concrete Old Testament images. John 1:14 is one of the most important verses in the Bible. The Word did not just appear to be human; the Word became flesh. This assertion would have stunned the Greek mind, for which the separation of the divine ...
... arch-persecutor of the church. When today’s lesson is juxtaposed with the story of the Syro-Phoenician woman (Mark 7), an epiphany takes place. “A dramatic shift has occurred in the history of salvation.”1 Like all true epiphanies, darkness gives way to light, mystery to revelation, and ignorance to knowledge. The Gentile believers in the Messiah, Jesus, are co-heirs of the messianic promise that reaches back to Abraham.2 Good news is apparent in the text which clearly states that Gentiles have become ...
Galatians 2:11-21, 1 Kings 21:1-29, Psalm 5:1-12, Luke 7:36-50
Bulletin Aid
B. David Hostetter
... of your written Word and love in the worship of you that will be reflected in their concern for the healthy growth of the immature to maturity in responsibility. Bless all who confer in the cause of peace that sham and posturing may give way to genuine dialogue and agreements be reached that will bring an end to conflict and bloodshed. Be with all who till the soil and reap the harvest. Protect miners, mariners, flyers, and all who work in hazardous occupations to meet our common needs. Compassionate ...
... Law. Here Jesus begins with the Beatitudes, which are addressed, not to a general audience, but to those - apparently the lowliest and most oppressed of society - who have devoted themselves to the inbreaking Reign. For them, the bleak realities of the present will give way to the blessed rewards of God's future. Call to Worship Leader: Blessed is the God of Israel! People: BLESSED IS THE GOD OF JESUS! Leader: Blessed are we who await God's Reign! People: BLESSED ARE ALL WHOSE GLOOMY REALITIES WILL BECOME ...
... truths clamor for our allegiance we tend to become easily distracted, even lost. Could this be what is meant by an Opportune Time? The Lenten journey lies ahead. Guide our footsteps as we follow Jesus to the cross. There, the field of battle is clearly visible. There, the tension will give way to peace. Amen.
... relationship with the king of Israel, and despite the fact that both kings have a deficient view of the situation, the prophet’s intervention creates peace (shalom) instead of more war. Naaman’s initial frustration (5:11–18) eventually gives way to submission to the prophetic word, resulting in healing for the Aramean soldier. At first he is disappointed, wanting something akin to the fire of Carmel rather than a still small voice! But the healing journey elicits a spectacular confession from ...