... on one poor widow . . . whose name we do not even know. She is dropping into one of the temple vessels two small coins. Lepta, they were called. A lepton was the smallest bronze Jewish coin in circulation, worth only a few cents. Jesus looked at her gift, given in secret without any show and praise from other worshippers and said solemnly, “Truly I tell you, this poor widow has put more into the treasury than all the others. They all gave out of their wealth; but she, out of her poverty, put in everything ...
... time." Instead, Rinkart sat down and wrote a hymn of thanksgiving. "Now thank we all our God With heart and hands and voices, Who wondrous things hath done, In whom his world rejoices, Who, from our mother's arms, Hath blessed us on our way With countless gifts of love, and still is ours today."[3] What a difference that made in his life. Because he responded in praise to God for the coming of peace instead of grumbling and complaining, Rinkart experienced the joy of a thankful heart. The same is true for ...
... Jesus' day, it was popularly believed there were seventy nations in the world. Thus, Jesus' seventy disciples symbolized his universal mission to all the nations — Gentiles and Samaritans included. All the outsiders were now invited to be insiders. Delegation is difficult for gifted, energetic people like Moses and Jesus because they fear no one can do the job quite as well as they. And they probably are right. Yet, without delegation even the most talented and energetic leaders will burn out or wear out ...
2054. Christ, Incarnation of
Illustration
Michael P. Green
... tended the furnace. When it was mealtime the monarch shared his coarse food and talked to his lonely subject as a friend. Again and again he visited and the man grew to love him. One day the Shah told him he was the monarch, expecting the man to ask some gift from him. But the fireman sat gazing at his ruler with love and wonder and at last spoke, “You left your palace and your glory to sit with me in this dark place, to eat of my coarse food, to care whether my heart is glad or sorry. On others ...
Our tokens of compliment and love are for the most part barbarous. Rings and other jewels are not gifts, but apologies for gifts. The only gift is a portion of thyself. Thou must bleed for me. Therefore the poet brings his poem; the shepherd his lamb; the farmer his corn; the miner a gem; the sailor, coral and shells the painter his picture; the girl, a handkerchief of her own sewing.
... , with the further thought that the Spirit brings this witness home to the people’s hearts, convincing them that the apostolic testimony is true (cf. 15:28; Rom. 8:16). Notice, too, the connection in the verse before us between obedience and the gift of the Spirit, which would “seem to be in substantial conceptual agreement with John 14:15–16, which teaches that if a man keeps Christ’s commandments, the Father will give him ‘another Counselor’ who will remain with him forever” (F. L. Cribbs ...
... himself) were amazed at what had happened (v. 45). The Jews had a dictum that the Holy Spirit never fell on a Gentile, and yet God had unquestionably poured out the gift of the Holy Spirit on these Gentiles (v. 45). The genitive (of) in the phrase “the gift of the Spirit” must be understood as a genitive of apposition—the gift was the Spirit himself, whose presence was evidenced by their speaking in tongues (v. 46), probably in the sense of ecstatic utterance, as in 1 Corinthians 12–14 and elsewhere ...
... Thus says the Lord: “Let not the wise man boast in his wisdom, neither let the mighty man boast in his might, let not the rich boast in his riches; but let him who boasts boasts in this, that he understands and knows me” ’ (Jer. 9:23–24). These gifts, when they do not come from the Holy One, blessed be He, will ultimately fail a man.” The passage also mentions Korah: “So also two rich men arose in the world, one in Israel and one among the nations of the world—Korah in Israel and Haman among ...
... are asserting. But if they choose to adopt law they will fall from grace, for they will have chosen to refuse God’s gift of Christ’s self-offering (cf. 2:21, “if justification comes through the law, then Christ died for nothing”). In the face ... way to explain God’s response to and relationship with humanity. God gives freely and Paul’s gospel is a witness to the grace (gift) of God in Christ’s death (Gal. 2:21). 5:5 Paul distinguishes the path the Galatians are considering from the one they are ...
... of Christ (cf. Rom. 8:19–21). 3:7 Having stated the role of the gospel in bringing this unity about, the author reminds his readers once again that Paul became a servant of this gospel by the gift of God’s grace (cf. 3:2). Paul’s ministry was neither a self-chosen nor a self-appointed one but a gift of God’s grace. The ability to carry out that mission came through the working of his (God’s) power and not Paul’s strength (Col. 1:29). Everything that Paul received and achieved was the result of ...
... that once a soldier was fully clad, the helmet and sword would not be taken up from the ground by himself but would be handed to him by his attendant or armor bearer (Beare, p. 743). By analogy, salvation and the word of God are gifts that believers receive. Salvation is a gift of God, and “there is no doubt that God’s saving power is our only defence against the enemy of our soul” (Stott, p. 282). Sixth, and finally, take … the sword of the Spirit, which is the word of God. An issue related to this ...
... God are acquitted of all charges; they are holy, pure, and faultless when they stand before him (Eph. 5:27; Jude 24). The message for the Colossians is that all of this is true for them now. This is their standing before God because it is his gift to them through Christ. Nevertheless, there is a future aspect in all of this because the “already” and the “not yet” are so characteristic of Paul’s writings. What Christians possess now they will have in full at the final Parousia of Christ. 1:23 Lest ...
... 2.2), and Paul must have been glad of this in later life as he worked to support his ministry (cf. Acts 20:34; 1 Cor. 4:12; 9:3–19; 2 Cor. 11:7ff.; 2 Thess. 3:8). During his time at Thessalonica, more than once he received gifts from the church in Philippi to support his ministry (cf. Phil. 4:15f.). While the Thessalonians may have known this (see disc. on 2:5f.), rather than embarrass them, Paul may have chosen to not mention that outside help, since he had not accepted the support of the Thessalonians ...
... of the first two terms (“signs and wonders”) in describing the early church (see Acts 2:43; 4:30; 5:12; 6:8; 14:3; 15:12). In Rom. 15:19, as in the present passage, the two terms are associated with “the power of the Spirit.” The reference to gifts of the Holy Spirit distributed according to his will recalls the identical Pauline view expressed in 1 Cor. 12:4, 11: “All these are the work of one and the same Spirit, and he gives them to each one, just as he determines.” For both writers the very ...
... anticipates an objection in 1 Corinthians 15:35 or Romans 9:19 so James anticipates one here. The objection is: You have faith; I have deeds, in other words, the claim that faith and action are different gifts. Did not Paul write about varieties of gifts but the same Spirit (1 Cor. 12:4–10)? Faith is a gift and so is charity (Rom. 12:8). Is there any reason for one to suspect that faith and action would come together in the same person any more than healing and tongues or prophecy and evangelism? James ...
... many of you should presume to be teachers: Teachers were important for the church (Rom. 12:7; 1 Cor. 12:28; Eph. 4:11–13), but the church was also plagued by false teachers (e.g., 1 Tim. 1:7; Titus 1:11; 2 Pet. 2:1). The gift of teaching was easy to counterfeit, if someone were eloquent enough. But as surely as a person had “volunteered” to teach rather than having been impelled by the Spirit, so surely would his or her worldly motives become manifest in jealously, strife, or heresy. James values the ...
James 4:13-17, James 5:1-6, James 5:7-12, James 5:13-20
Understanding Series
Peter H. Davids
... the counseling and prayers of the leaders of the church are involved. The local church was run by a council of elders; some of them would come to the person when requested. It is interesting that the elders are called, not people with a specific gift of healing (as in 1 Cor. 12:9, 28, 30), although healing gifts were not a requirement for selection as elders. Apparently James felt that because of the relationship of healing to pastoral ministry (cf. 5:15), the elders as a body should be involved and were ...
... in this context represents the life God gives in the laws of the book of the covenant (Lev. 17:11, 14; Deut. 12:23). The law was life. “Young men” and “young bulls” emphasize this symbol. The lifeblood of the animal that God created communicated this gift of new life in the just ordering of relationships in the book (see comment on 23:10). Under other circumstances the people were never to touch sacrificed blood, which belonged to God alone. The sharing of the blood with God bound them to the Lord ...
... rhythm of worship in conformity with the Torah. The returning community honored its ritual calendar, now that they had a legitimate altar on which to sacrifice. The freewill offerings accord with Numbers 29:39, but their inclusion also traces an arc back to the spontaneous gifts of 2:68 and draws attention to sincere personal spirituality amid the official sacrifices brought on behalf of the people as a whole. Here is a model of true worship flowing up to God both at the official level and at the level of ...
... wants to be honored like a king, by the king. It is likely that by so doing, he is seeking royal validation for succession to the throne. The significance of these differences is twofold. First, Haman has indirectly asked for the very things that must come as gifts. This difference is part of the contrast between the two rivals in the story of Esther. When Mordecai is honored in chapters 6 and 8, it is not the result of personal ambition but royal recognition of his loyalty (so also in Gen. 41:38). Of all ...
... and “fasting” took place “in every province”; see also 4:16). Mordecai is not legislating a fast for all Jews during Purim but is referring to these rituals as a precedent for communal self-imposition of holiday observance. Additional Notes 9:22 Gifts to the poor: Gifts are not for fellow Jews only but also, without explanation, for the poor (compare Tob. 2:1–2). This may be an intertextual allusion to the legislation for each seventh year in Deut. 15. The Israelites were commanded to take care of ...
... (as may be implied by 4:13–16). The only two segments that mention God fall at the end of these two halves (5:1–7, 18–20): the former insisting on reticence and awe in the divine presence and the latter urging the enjoyment of God’s gifts. 5:8–9 The segment is a reprise on oppression (see 3:16–17; 4:1–3). Here the existence of a hierarchy makes oppression predictable. Rather than being a safeguard or a system of checks and balances, a complex bureaucracy enables oppression and the denial of ...
... is no baal to come between them, the Lord will “woo” his young bride again. Literally, in the Hebrew, God will “speak to her heart” (cf. Gen. 34:3), for it is Israel’s heart that Yahweh wants to win, verse 14. There the Lord will give Israel gifts (cf. 2:19–20), as he leads her farther into the promised land (v. 5). The Valley of Achor, meaning “the valley of trouble,” probably led from the plain of the Jordan River southwest of Jericho up toward the hill country. It will become for Israel a ...
... accepted that covenant responsibility at the Lord’s table, we promised to do such things. God’s word to us from Amos now is that God expects us to fulfill our promise, and that judgment awaits us if we prove unresponsive and unfaithful in our use of the marvelous gifts that have been given us. The message is little different from that found on the lips of our Lord (cf. Matt. 24:45–51; 25:14–30). 3:3–8 Amos met opposition in his ministry, as all of the prophets met opposition (Isa. 28:9–22; 50:4 ...
... control of the city (1 Kings 11:23–25). After the division of the kingdom around 928 BC, little is known of Damascus until the biblical report that Asa of Judah appealed to Ben-Hadad I in Damascus for help in his war against Baasha of Israel. When Asa sent gifts of silver and gold and proposed a treaty, Ben-Hadad I (also known as Bir-Hadad I) complied with Asa’s request and sent his army to attack Israel’s northern cities (1 Kings 15:16–22; 2 Chron. 16:2). Contacts between Ahab and Ben-Hadad II of ...