... we are slandered, we answer kindly” (4:12; Matt. 5:11, 44). Thus, “to this moment,” the light of the world (Matt. 5:14; John 8:12) continues to be regarded as “the scum of the earth” (4:13). Such words must have stung the Corinthians’ pride. But in spite of this, Paul’s intention is not to exalt himself or humiliate them. Rather, as one who “in Christ Jesus . . . became your father through the gospel” (4:15), he has written in a fatherly act of compassionate correction to warn them of the ...
... such a person was forbidden to Jews (Lev. 18:8; 20:11) and was also condemned by several prominent Greco-Roman moralists. Even before addressing himself to the question of proper discipline, however, Paul confronts the laissez-faire attitude of a prideful church that has failed, because of a self-centered and permissive individualism, to respond with appropriate grief and censure. Then, counting on the Corinthians to act together with him when they “are assembled in the name of our Lord Jesus,” making ...
... is not in those who love the world; for all that is in the world -- the desire of the flesh, the desire of the eyes, the pride in riches -- comes not from the Father but from the world. And the world and its desire are passing away, but those who do the ... out his deadly strategy in these words: "For all that is in the world -- the desire of the flesh, the desire of the eyes, the pride in riches -- comes not from the Father but from the world" (1 John 2:16). Think about this: "The desire of the flesh" is an ...
... agreement” (Convergences [Ignatius Press, 1983], p. 69). 4:9–10 The midrash on Ps. 32 is Pesiq. Rab. 45 (185b); quoted in Str-B, vol. 3, pp. 202–3 (my translation). Faith That Defies Defeat Paul hacked his way through a thicket of works, circumcision, and pride in 4:1–12 in order to create a clearing where faith might grow. The second half of the chapter continues with the example of Abraham but furthers the discussion by showing how faith is anchored to the promise of God. One scholar puts it this ...
... ,” said Paul Billerbeck, the great rabbinic scholar, “characterizes every page of rabbinic literature” (Str-B, vol. 3, pp. 276–77). Had not Paul once described himself as “extremely zealous for the traditions of my fathers” (Gal. 1:14)? But such zeal also masked a pride and subtle rebellion (Phil. 3:4–9), leading Paul to the persecution not only of Christians (Acts 7:58; 8:3), but also of Christ (Acts 9:4). It also led his fellow Jews to reject the Messiah. Religious zeal is not necessarily a ...
... was a standard proof text of the rabbis for the inevitability of the last judgment, and no less so for the rabbi from Tarsus. On that day all pretense will be dispelled, all moral judgments and altruistic pronouncements will be exploded as self-serving masks of pride, all gifts and sacrifices will be seen in the light of their real motives, all strivings and hopes and goals will be judged only from the perspective of whatever faith and love inspired them. Each of us will give an account of himself to God (v ...
... . Verse 7 lays the foundation for an assault on the Corinthians’ practice of judging, comparing, and boasting. Then in a series of steps (4:8–13) Paul marshals the attack. At the outset Paul is quite sarcastic. He mocks the Corinthians for their pride, false pride as Paul would see it. As he confronts the Corinthians’ arrogance Paul counters with the example of the apostles themselves. He contends that God uses the real oppression of the apostles to a positive end. He then contrasts the state of the ...
... of marriage see A. Berger and B. Nicholas, “Marriage, Law of,” OCD, pp. 649–50. 5:2 The word for proud in this sentence literally means “to be puffed up”; it is the same word that Paul used in discussing the pride or arrogance of the Corinthians concerning spirituality (ch. 4). The graphic quality of Paul’s language continues with his choice of words concerning the Corinthians’ being filled with grief, which is the language of mourning (Gk. pentheō) associated with death or insurmountable ...
... reject the wisdom of God and thus to take the wrong path in life (Prov. 3:7; 26:5, 12; 28:11; Eccl. 2:14; Isa. 5:21). As wisdom and righteousness are often synonymous in the Wisdom literature, it appears that this statement levels a charge of pride and self-deception at Job. These words certainly express the opinion of Job’s friends at this point, as well as that of the new speaker, Elihu. It is unlikely, however, that this evaluation of Job also represents the narrator’s point of view. In Proverbs 3:7 ...
... that there is an authority over them as well, namely, the heavenly king. They need to know that the Most High God is sovereign over the kingdoms of men (Dan. 5:21). Nebuchadnezzar had to learn that the hard way, for when his heart became arrogant and hardened with pride, he lost his throne for a time (5:20). He was driven away from people and given the mind of an animal, being forced to live with the wild donkeys and eat grass like cattle out in the field until he acknowledged the rule of God (5:21). But ...
... follows, taking the matter to its final intensification. These calamities begin with a notice seeming to make it more a matter of direct divine intervention. Trouble is now universal and worsens to cannibalism. God’s rage collides with Israel’s stubborn pride. Opposition to syncretism surfaces in verse 30. High places, . . . altars, and idols are lifeless and will become the place of death, of corpses as a result of destruction wrought by direct divine intervention. A disaster of major proportions is at ...
... his apostleship. In effect, Paul makes suffering and weakness—even the extreme sort that he constantly endures (cf. 11:23bff.)—a sign of genuine, and even exceptional, apostleship since the more often that an apostle ascends to the divine throne of glory, the more his pride will need to be held in check by earthly suffering. It is difficult to ascertain whether the thorn (skolops) refers to a persecutor (cf. Num. 33:55; Ezek. 28:24) or to a physical ailment (cf. Ps. 32:4[LXX 31:4]). If the following ...
... his apostleship. In effect, Paul makes suffering and weakness—even the extreme sort that he constantly endures (cf. 11:23bff.)—a sign of genuine, and even exceptional, apostleship since the more often that an apostle ascends to the divine throne of glory, the more his pride will need to be held in check by earthly suffering. It is difficult to ascertain whether the thorn (skolops) refers to a persecutor (cf. Num. 33:55; Ezek. 28:24) or to a physical ailment (cf. Ps. 32:4[LXX 31:4]). If the following ...
... as a Moses figure who confronts a Korah-like rebellion in Corinth. Hence, the situation that Paul fears when he comes is that the opponents will have entrenched their position within the congregation and will have formed a strong alliance against him, fueled by pride and malice. The first sin is quarreling or “strife, discord, contention.” The same word appears in other lists of vices (cf. Rom. 1:29; 1 Clem. 46:5), sometimes along with jealousy (zēlos), the second sin in our list (see the vice lists ...
... of Jerusalem (32:26a); thus the Chronicler makes use of one of his programmatic words again. The outcome of his repentance is that the LORD’s wrath did not come upon them during the days of Hezekiah (32:26b). Even in the king’s illness and pride, the Chronicler manages to show that the right attitude before the Lord brings healing and salvation. As a continuation of the previous verses, in which Hezekiah’s repentance is mentioned, as well as the Lord’s wrath not coming upon him again, the king’s ...
... worse, here with more specificity and a more explicit claim that it is Yahweh who speaks. In their location after verses 1–5, verses 6–13 warn Moab that there can be no “cheap grace” in recourse to Zion and David. They have to face the falsity of their pride (v. 6), the reality of their suffering (vv. 7–11), the failure of their religion (v. 12), and the prospect that the future will be even worse than the past (vv. 13–14). Then they need to return to their confession in verses 1–5 and make it ...
... references to Tyre’s neighbor Sidon (vv. 2, 4, 12) in themselves make clear that the calamity is not confined to Tyre but affects Phoenicia in general with its orientation to the sea and its involvement in trade (v. 11). This sense of bewilderment and fear replaces the quite reasonable pride and exultation that Tyre had felt on account of its antiquity, its international connections, and its power over its own far-off trading colonies (vv. 7–9). As is often the case, the talk of ...
... has hurt us deeply and we can still feel the pain. For some the pain is so intense that it is simply easier to cut that person out of our lives than to forgive. That is one reason it is difficult to forgive--the pain is too deep. Pride can also get in the way of forgiveness, as does a mistaken sense of principle. We think to ourselves, “This will teach him a lesson.” Then there are family members and friends who may encourage our estrangement: “You surely are not going to forgive him after what he ...
Luke 19:28-44, Matthew 21:1-11, Mark 11:1-11, John 12:12-19
Sermon
Lori Wagner
... and joined the procession to the Jerusalem Temple on a lowly donkey, to be tested, convicted, sacrificed for our own sins. No sacrifices after Jesus are necessary. He has done it for all of us. Jesus ended the slaughterhouse. All God asks of us is to let go of our pride and to lift up Jesus. The story of the Festival of Jesus the Paschal Lamb is not about what you do, but about what Jesus did for you, what Jesus let go for you. The Passover in Moses’ time reminded you that God spared you. A lamb was slain ...
... delightful world, filled with love, hope, and peace. But to do so, we must be willing to accept God’s blueprints and build upon the cornerstone that is faith in Jesus. For ultimately our lives, our livelihoods, and our future belongs to Him. Will you take pride in your position as servant of God’s kingdom? Or will you envy the power and prestige of the Lord’s house? The answer will tell you much about the garden kingdom you are building. And the future you will leave behind. [1] See hebrewversity.com ...
... and the nation stepped into the “Christmas Season.” The Saint Patrick’s parade was a little different, of course. This celebration of all things Irish had bagpipes and kilts and the firm commitment that for one day, everyone was a little Irish. The Gay Pride parade was always loud and flamboyant as a people too long oppressed geared up for an out loud march with outlandish costumes, music, and dancing. And then, of course, if the Mets or the Yankees won the World Series there was a big parade then ...
... the textbook and let me see it?" He left the room and soon came stalking in with his Bible open, with all the bigoted pride of the narrow sectarian, who founds his creed on some misinterpretation of Scripture, and he puts the Bible down on the table before me ... , and they were being received by their native townsmen. I was but a boy, but I was captain of that company, puffed out with pride on that day -- why, a cambric needle would have burst me all to pieces. As I marched on the Common at the head of ...
... later, in the year 590, Pope Gregory I, also known as Pope Gregory the Great, revisited the list and refined it to seven by combining two and adding two more of his own. Gregory’s list is more commonly known as the Seven Deadly Sins, which are: pride, envy, anger, sloth, greed, gluttony, and lust. Now, some 1,400 years later, as we move into the twenty-first century, perhaps we ought to restore the list to eight. This time adding a temptation that had not appeared in the sixth century but is appropriate ...
... , what to eat and not to eat and how to cook it, what could be touched, what would be defined as defiling, and so forth and so on! To memorize all of those purity laws alone was a monumental task in itself! The Pharisees prided themselves (with pride being an important word here) on knowing and following them all, down to the very letter. And they watched like hawks to make sure everyone else did too. Anyone infringing on a purity law was considered a kind of “heathen” or “heretic.” Extremism often ...
... Richardson is one that is key to all that Christians talk about and “celebrate” this week and this day: Why did Jesus have to die? Is his demise at a young age a symbol of weakness rather than strength? Is Christianity a religion of wimps who prided themselves in following the loser rather than the winner? How do you preach Christ on another Good Friday in a world that thrives on war, one-upsmanship, devious politics, profits at all costs, and survival of the fittest in a cosmic game where the rules are ...