... 1:20) and the scope he enjoyed in preaching the kingdom of God and … about the Lord Jesus Christ (v. 31; see disc. on 1:3 and notes and the disc. on 8:12). These two things—the preacher’s boldness and the proclamation to all—are among the lasting impressions of this book. They stand, perhaps as a reproach, certainly as a challenge and a charter to all who now read it. Luke bids us follow Paul and the others in mission and devotion in the work of establishing “one body of Christ” in all the world ...
... a minister to my need”]). This use of the term apostolos can be compared to the Jewish use of the term of one who is commissioned for a particular mission. Both of these representatives are described as a “glory” (here translated honor) to Christ. The impression given by verse 23 is that the two brothers had been appointed by the churches to assist Paul in the collection. At Paul’s insistence, they were there to ensure that Paul would not falsely be accused of embezzlement (vv. 20–21). 8:24 Paul ...
... the Christian life: “One must live without city or home; one must have nothing of one’s own—no friends, no possessions, no livelihood, no business, no company; one must renounce human learning and prepare the heart to receive the impressions of divine instructions” (Basil, Letter 2; quoted from Wiles and Santer, Documents in Early Christian Thought, p. 212). In distinction from Greco-Roman philosophical and Jewish approaches to the problem of desire, Paul understands that freedom from enslavement to ...
... the Christian life: “One must live without city or home; one must have nothing of one’s own—no friends, no possessions, no livelihood, no business, no company; one must renounce human learning and prepare the heart to receive the impressions of divine instructions” (Basil, Letter 2; quoted from Wiles and Santer, Documents in Early Christian Thought, p. 212). In distinction from Greco-Roman philosophical and Jewish approaches to the problem of desire, Paul understands that freedom from enslavement to ...
... it discouraged forgery (see 2 Thess. 3:17). 6:12–15 Paul does not close his letter with an easy denouement but again warns his readers of the influence of the rival evangelists. He characterizes them as those who want to make a good impression outwardly and are trying to compel the Galatians to be circumcised. The Greek contains the word “flesh,” and so reads literally “good showing in the flesh.” As Paul has used the word “flesh” throughout the letter for that which is opposed to the Spirit ...
... 2:3 he expands his audience to include the Jews as well. By this, he shows that all of humanity was alienated from God and became recipients of his grace (2:3–7). And even though he returns to “you” (second person plural) in 2:8, one gets the impression that he still has both groups in mind until he addresses the Gentiles directly in 2:11. Second, there is the contrast between their former pagan way of life (2:1–3) and their new life in Christ (2:4–10). At one time they were spiritually dead, and ...
... . 5:6; Eph. 2:10; 4:15; 2 Thess. 2:17; 1 Pet. 2:2; 2 Pet. 3:18). A Christian needs to be active in order to grow spiritually; otherwise, stagnation and regression will set in. The NIV growing in the knowledge of God gives the impression that the growth consists in understanding more and more of God—hence similar to “the knowledge of his will” in 1:9. But the Greek lacks the personal pronoun “your” (cf. GNB), and since the dative case in Greek expresses means or instrumentality as well as reference ...
... as other spiritual powers. All of creation finds its goal in Christ alone. The use of the perfect tense of “created” (ektisthē) shows that what has taken place in God’s creative activity continues to be effective into the present. One gets the impression that Paul is taking great pains to avoid any misunderstanding on this matter. He already has emphasized that all things (used twice in this verse) were created by Christ. Now he amplifies this by the terms heaven and earth and visible and invisible ...
... every effort to see you. Words pile up, each reinforcing the other, as Paul attempts to share with his readers what he and the others felt for them. The verb spoudazō “combines the idea of speed and diligence, and conveys an impression of eagerness, of making a quick and serious effort” (Morris). To this is added the comparative perissoterōs, “more abundantly,” underlining their eagerness, the more so as we recognize that the comparative in the NT had practically replaced the superlative, “most ...
... case, it happened when Timothy was on hand to observe, and now Onesiphorus’ devoted service is being recalled—as a gentle prod to Timothy. Additional Notes Personal notes of the kind found in this paragraph create, as Kelly notes, “a particularly vivid impression of authenticity, and also special difficulties for any theory of pseudonymity” (p. 168). So much is this so that most scholars allow that the material here is probably authentic, even if they believe the letter is not (e. g., Barrett). 1:15 ...
... , despite the devastating inroads made by the false teachers, Timothy and the church are to be heartened by this sure word (cf. also how the next two paragraphs conclude: 2:26 and 3:9). Additional Notes 2:14 Some interpreters (e.g., Lock, Hendriksen), impressed by the appearance of tauta here and in 2:2, understand the implied “them” after reminding to refer to “the teachers of 2:2” (Lock). This view is also partly based on the mention of those who listen, thus teachers and their hearers. Although ...
... prepare the way for what follows—a final charge that brings all these things together before he reveals to him the real reason for the letter (4:6–16). Additional Notes 3:10–11 Those who see these letters as inauthentic are particularly impressed that the mention of Antioch, Iconium, and Lystra supports their view. The real Paul would have mentioned more recent persecutions, and our author’s knowledge was limited to what he could glean from Acts (see Hanson). J. D. Quinn, who believes Luke wrote ...
... . 6:18 The two unchangeable things are God’s word (i.e., the promise itself) and the vow that he added to it. God’s word, of course, is of absolute validity in itself; the vow, therefore, is superfluous, but exactly because of this, exceptionally impressive. It is impossible, then, that God could have lied; he is doubly bound to be faithful to his promises to Abraham. The result is that we may very courageously hold the hope offered to us. The implication is that the Christian hope consists of nothing ...
... there). The same word, however, does not underlie copy in v. 24, where the Greek word is antitypos (which occurs in the rest of the NT only in 1 Pet. 3:21). “Anti-type” here refers to that which corresponds to the original as an impression to the die. The “anti-type” is thus contrasted with the “true things.” Elsewhere (as in 1 Pet. 3:21) the opposite is the case, namely, that “anti-type” is the reality to which a “type” points. For heavenly things, the author uses the word epouranios ...
... for them. This is followed by the first personal information about the author, given via a specific request for prayer. The request and the reference to the author’s relation to the readers now give the character of an epistle to this impressive theological document. 13:17 Our author now exhorts his readers to obey their leaders and to submit to their authority. They must recognize the responsibility that lies upon the shoulders of these leaders, “for” (omitted by NIV) in fulfilling their charge, the ...
James 4:13-17, James 5:1-6, James 5:7-12, James 5:13-20
Understanding Series
Peter H. Davids
... of control and status in life that 1 John 2:16 cites, but the claim is false, for the world in the context of which the boast is made is passing away. It is “the presumptuous claims and ostentatious behavior of men by which they seek to impress one another, and very often delude themselves” (C. E. B. Cranfield, The Epistle to the Romans [Edinburgh, 1975], vol. 1, p. 132.) They boast in their empty plans of grandeur: “You should see the deal I’m going to get,” or perhaps a more modest-sounding ...
... the burden of anxiety. The only other NT occurrence of epiriptein is in Luke 19:35, where the disciples cast their clothes upon the animal, so letting it carry the garments. Anxieties: The Greek implies being pulled in several different directions at once, a vivid impression of what worry means. A version of the text is found in Hermas: “Cast your cares upon the Lord, and he will set them straight” (Shepherd of Hermas, Visions 4.2.5). Orders for Active Service 5:8 The exhortations to humility in verses ...
... dynamis) has given us everything we need for life and godliness (eusebeia). Glory (doxa) is a favorite word with Peter, appearing ten times in 1 Peter and five times in 2 Peter. The transfiguration scene (Matt. 17:2; Mark 9:2–3) understandably made an unforgettable impression upon Peter. See Additional Note on 1 Pet. 1:7. The Greek noun aretē is here (and in 1:5) translated in its primary sense of goodness, moral excellence (“virtue” in KJV). But the word (which occurs in the NT only in Phil. 4:8; 1 ...
... . . . also made frogs come up on the land of Egypt did not help the situation (see the discussion of the magicians in vv. 18–19). They used magic foolishly to mimic the plague, exacerbating the problem rather than solving it. Pharaoh was not impressed with his magicians’ work and called on Moses and Aaron to “Pray to the LORD to take the frogs away from me and my people.” The unusual Hebrew word for “pray” here is specifically a word for supplication. Its Hebrew homonym, meaning “abundant ...
... , to break camp, and to begin the mission. 1:12–18 The audience changes from the officers to representatives of the eastern tribes, the Reubenites, the Gadites and the half-tribe of Manasseh. Joshua evokes the name and position of Moses to impress on the tribes that they must carry out their agreement with Moses to secure God’s gift of rest (secure borders, land to possess, and a relatively peaceful life). Moses had conquered and distributed land to the eastern (transjordan) tribes, and Joshua ...
... that Jericho was destroyed in the Middle Bronze Age, not the Late Bronze Age or 1300 B.C.E. (see P. Bienkowski, “Jericho Was Destroyed in the Middle Bronze Age, Not the Late Bronze Age,” BAR 16 [1990], pp. 45–69). Jericho was an impressive fortress in the Middle Bronze and perhaps in the Late Bronze Age. Truly it was a gateway to southern Canaan. Limited evidence, however, makes it hard to reconstruct the history or life in Jericho during the sixteenth to the thirteenth centuries B.C.E. Egyptian ...
... see the list also in 9:1). The narrative here does not divide the area into ethnic enclaves. The passage contrasts the work of Joshua as conqueror of the western area and thirty-one kings with that of Moses, the conqueror of two. The impressive list elevates Joshua’s role in defeating enemy rulers. Both passages state that Moses (12:6) and Joshua (12:7) gave Israel the land as a possession or inheritance. Surprisingly, the introduction to each section stresses that the tribes conquered the enemy kings and ...
... on Judah’s territory, the actual allotment fell to Benjamin (Josh. 18:27). As with Judah, the statement that Benjamin failed to dislodge the Jebusites is essentially negative. The author’s use of the later Israelite name for the city, Jerusalem, gives the impression that he believed the original name of the city was Jerusalem and that it was later renamed when taken over by the Jebusites; in other words, that the city never belonged to the Jebusites. Additional Notes 1:1 After the death of Joshua ...
... , Boaz later commends Ruth for leaving her mother and father (2:11). Naomi underlines her concern via two hope-filled statements. The first is, May the LORD show kindness to you, as you have shown to your dead and to me. Evidently she is impressed with these Moabite women. Out of deep concern for their welfare she pronounces the first of several statements that, taken together, articulate a marvelous theology of hope in Ruth. To Naomi’s grace under pressure (1:9), Boaz later adds a hope-filled blessing ...
... subsection deals with the descendants of Jerahmeel the firstborn of Hezron. No parallel to this genealogy exists in the Hebrew Bible, so it is particularly difficult to situate these figures. The concluding formula in 2:33, these were the descendants of Jerahmeel, creates the impression that the list ends at that point. From 2:34 onward, however, we find an elaboration on the lineage of Sheshan, who is mentioned in 2:31 as the son of Ishi. Additional Notes 2:3–4:23 Another parallel to this genealogy of ...