... :2–24). Thus Yahweh deals with any kingdom that exalts itself against him and his anointed people. In the midst of a description of the world in flames, Isaiah encourages God’s people with a message of comfort (14:1–4a). When Babylon comes to its end, the Lord will restore the exiled people to the land. There is a hint of the cosmic effect of Israel’s restoration in that the nations, too, will join in Israel’s future either as converts (14:1) or as servants (14:2). The era of restoration marks the ...
... of the three sisters, but she has done things that make Samaria and Sodom blush! How tragic and ironic it is when Sodomites, the epitome of iniquity, turn red when they gaze on the behavior of the citizens of the city of God! To shame Jerusalem even further, the Lord promises the restoration of her two sinful sisters, and Jerusalem as well (16:53). God’s love is not restricted to one citizenry and to one city. Jerusalem, who once could not even bring herself to say “Sodom,” will now have to share the ...
... is used as an appellative for the whole (v. 9). Military prowess, like wisdom, will prove useless in the day of God’s wrath. Edom’s defensive strategies will be confounded and her warriors routed. With the slaughter of the Edomites the jealous Lord has taken vengeance on his foes, punished the guilty, and restored faith and hope in the remnant of Judah for the fulfillment of covenant promises. 10–14 · Indictments:The causal use of the Hebrew preposition min in verse 10 (NASB, NIV: “because”; NEB ...
... ; Num. 13:25; Deut. 9:9–10; 1 Sam. 17:16; 1 Kings 19:8; Ezek. 4:6). The threat of judgment is not implausible in light of a military threat against Assyria from an enemy to the north. 3:5–9 · Nineveh’s response to the Lord’s message: Significantly, the peasants, believing the oracle from God, take the initiative and begin fasting as a result of Jonah’s pronouncement (3:5). The practice of fasting as well as the donning of sackcloth, a fabric constructed from goat’s hair and extremely irritating ...
... by “therefore”). They sinned with the gift of prophecy, so that gift will now be removed from them. There will be no visions and no divination, only darkness. No answers will be forthcoming from God. A strong contrast exists between these false prophets and Micah. The Lord has given Micah his Spirit. He has empowered him with his message, and his message is one of judgment. The third judgment oracle of the chapter (3:9–12) once again (cf. 3:1) opens with a call to the leaders and rulers to heed the ...
... words in Matthew 6: “Don’t be anxious about your life, what you shall eat or what you shall drink, nor about your body, what you shall put on . . . your heavenly Father knows you need them all.” Jesus is answering that question posed to Moses: “Is the Lord with us or not?” And the answer is a resounding “Yes, God is with us. God will provide for us just as He provided for the children of Israel.” Moses struck a rock and water came forth, enough to provide for his large company of Hebrews there ...
... not been disgraced; therefore I have set my face like a flint, and I know that I shall not be put to shame; he who vindicated me is near. Who will contend with me? Let us stand up together. Who are my adversaries? Let them confront me. It is the Lord God who helps me; who will declare me guilty?— Isaiah 50:4-9a The first thing I was struck by when reading this text was Isaiah’s wisdom: his wisdom in realizing he needed more wisdom; his wisdom in knowing he needed insight; his wisdom in knowing he needed ...
... . Taken in that way, there is but one sure conclusion to be drawn about these verses. The arguments in verses 33b, 34–35, and verse 36 are—whatever they mean—based purely on custom and the law, not on revelation or a word of the Lord. The character of the remarks gives the statements a restricted force. Thus, of our four options for understanding these verses, the first option—that these verses limit the speech of all women in all churches—is unviable. It is astounding that this particular reading ...
... , verse 58 follows, issuing a final admonition (therefore) that Paul appears to base on the traditional materials he presents throughout this chapter. The command is not a mere work ethic. Rather, Paul once again calls for action and issues an assurance of the Lord’s preserving of vital Christian efforts (cf. 3:10–15). Thus, Paul argues for the reality of resurrection, basing his argument on God’s work in Christ and calling for the Corinthians to embrace his teaching as the basis for their future hope ...
... as sacrificial animals in the OT. 1:14–17 The final paragraph of the chapter provides yet another alternative for the whole burnt offering, for those who are poor, without a bull or sheep or goat, but who could bring an offering of birds. If the offering to the LORD is a burnt offering of birds, he is to offer a dove or a young pigeon. Because the offering is quite different, it must be treated differently. The priest will wring or pinch off the head and burn it; the blood is drained, again on the side of ...
... it does so. 12:9–10 Several of the phrases used in this section are reminiscent of the language used in Judges and indicate an awareness of that written record. (e.g., sold them into the hands of, Judg. 3:8; 4:2; 10:7 and cried out to the LORD, Judg. 3:9; 4:3; 10:10). 12:11 Several early sources have Samson, rather than Samuel, in this verse. Samson would fit comfortably in this list, and the names are similar enough for a mistake to be made. However, in this context it is feasible that Samuel would make ...
... rule “from Zion,” that is, Jerusalem. We should not make too much of the king’s being granted the title priest because elsewhere the OT does not bestow distinctively priestly functions upon him. As he sits at Yahweh’s right hand (v. 1), so the Lord is at the king’s right hand (v. 5). The first image points to Yahweh’s appointing the king to royal office, and the second to Yahweh’s support of the king in battle. Although the psalm employs militaristic and triumphalistic language, we should note ...
... exemplified in this individual’s deliverance from the imprisoning cords of death (cf. 18:4–5) echoes a confession beloved in the OT: The LORD is gracious and . . . full of compassion (e.g., 86:15; 103:8; 145:8; Exod. 34:6; Neh. 9:17). A unique feature ... a drink offering (cf. Exod. 29:40–41; Num. 15:5; 28:7). We should note that when OT worshipers call on the name of the LORD, this expression can denote praise (vv. 13, 17; cf. v. 2), and not merely a call for help (v. 4). The public setting for the ...
... 28:31–35). Sixth, they finished the other items of clothing For Aaron and his sons (vv. 27–31; see the comments on 28:39–43). Finally, they made the engraved medallion (NIV plate) for the crown (NIV diadem) on Aaron’s turban, inscribed HOLY TO THE LORD (vv. 30–31; see the comments on 28:36–38). 39:32–43 So all the work on the tabernacle, the Tent of Meeting, was completed. They had finished the labor on all the elements of the tabernacle. “The tabernacle, the Tent of Meeting” is, literally ...
... 28:31–35). Sixth, they finished the other items of clothing For Aaron and his sons (vv. 27–31; see the comments on 28:39–43). Finally, they made the engraved medallion (NIV plate) for the crown (NIV diadem) on Aaron’s turban, inscribed HOLY TO THE LORD (vv. 30–31; see the comments on 28:36–38). 39:32–43 So all the work on the tabernacle, the Tent of Meeting, was completed. They had finished the labor on all the elements of the tabernacle. “The tabernacle, the Tent of Meeting” is, literally ...
... 28:31–35). Sixth, they finished the other items of clothing For Aaron and his sons (vv. 27–31; see the comments on 28:39–43). Finally, they made the engraved medallion (NIV plate) for the crown (NIV diadem) on Aaron’s turban, inscribed HOLY TO THE LORD (vv. 30–31; see the comments on 28:36–38). 39:32–43 So all the work on the tabernacle, the Tent of Meeting, was completed. They had finished the labor on all the elements of the tabernacle. “The tabernacle, the Tent of Meeting” is, literally ...
... march, a 32-kilometer journey that is a demanding, twisting, steep climb from Gilgal. A night march ensured the victory by the element of surprise (10:9–10), as the coalition’s troops are thrown into confusion. The other side of the victory is that the Lord hurls large hail (lit. great stones) upon the fleeing troops at the descent of Beth Horon. More soldiers died in the hail than in battle (10:11). God’s hail emphasizes the dependence tribal forces have on support from the divine warrior. 10:12–15 ...
... however, faulty. The king’s officials argue that the failure of their “gods” (v. 10) in the previous encounter had to do partly with geography (v. 23), because the Israelite gods are gods of the hills. The reader of Kings knows, of course, that this is not true: the LORD is the only real God there is, and can be active both in the hills (1 Kgs. 18) and anywhere else (1 Kgs. 17). In a world with no gods or many, the strategy would have had a fair chance of success. The world that the Arameans actually ...
... however, faulty. The king’s officials argue that the failure of their “gods” (v. 10) in the previous encounter had to do partly with geography (v. 23), because the Israelite gods are gods of the hills. The reader of Kings knows, of course, that this is not true: the LORD is the only real God there is, and can be active both in the hills (1 Kgs. 18) and anywhere else (1 Kgs. 17). In a world with no gods or many, the strategy would have had a fair chance of success. The world that the Arameans actually ...
... house of David is, of course, the royal line that runs from Judah’s first king, David, through all the other Judahite kings (whose histories will be narrated in 2 Chron. 10–36). The same Hebrew verb used in 1 Chronicles 10:14 (sbb), to say that “the LORD . . . turned the kingdom over to David son of Jesse,” is now used here in 16:43. This blessing is now “turned over” to the house of David, extending its effect from the City of David to David’s family line. The ark narrative in 1 Chronicles 13 ...
... the royal couriers. The lone exception: some men of Asher, Manasseh and Zebulun humbled themselves (kana?) and went to Jerusalem (30:10–11). The words of the king’s letter are given in 30:6b–9. The people are called to return to the LORD, the God of Abraham, Isaac and Israel (30:6). This designation for Yahweh occurs only here in Chronicles, and the Chronicler hereby not only relates Hezekiah’s Passover to the ancestral era before the existence of the monarchy but also thereby includes both southern ...
... ’s mother (but this was also the case in all other royal narratives, starting with Manasseh) and the evaluation of the king (which is unusual). In 2 Kings 23:32 Jehoahaz is evaluated negatively with the words: “He did evil in the eyes of the LORD, just as his fathers had done.” Like his father Josiah, Jehoahaz was also in his short reign of three months caught in the international political rivalry between the imperial forces of Egypt and Babylon (which at this stage had already taken over from the ...
... ’s mother (but this was also the case in all other royal narratives, starting with Manasseh) and the evaluation of the king (which is unusual). In 2 Kings 23:32 Jehoahaz is evaluated negatively with the words: “He did evil in the eyes of the LORD, just as his fathers had done.” Like his father Josiah, Jehoahaz was also in his short reign of three months caught in the international political rivalry between the imperial forces of Egypt and Babylon (which at this stage had already taken over from the ...
... ’s mother (but this was also the case in all other royal narratives, starting with Manasseh) and the evaluation of the king (which is unusual). In 2 Kings 23:32 Jehoahaz is evaluated negatively with the words: “He did evil in the eyes of the LORD, just as his fathers had done.” Like his father Josiah, Jehoahaz was also in his short reign of three months caught in the international political rivalry between the imperial forces of Egypt and Babylon (which at this stage had already taken over from the ...
... the unhappiest people in this world live in the most magnificent mansions. Often times having great wealth doesn’t make you happy. Rather it causes you to feel entitled and causes you to crave more. That’s a point that author Bob Russell makes in his book, Jesus, Lord of Your Personality. He writes, “Have you had a taste of the best this world has to offer? You went to Hawaii once on vacation, so now it’s harder for you to enjoy the state park. You’ve eaten a steak at Ruth Chris, so it’s harder ...