... foothills plus three Philistine cities that were, strictly speaking, located on the coastal plains (15:33–47), thirty-eight towns in the hill country (15:48–60), and six in the desert area along the west coast of the Dead Sea (15:61–62). Note that concerning the towns in the Negev, even though 15:32 counts twenty-nine towns, the list in 15:21–32 actually contains thirty-six names, thus presenting a difference of seven. This discrepancy is hard to account for. Some suggest that it may be because some ...
... between the current list of Levitical towns and a similar list found in 1 Chronicles 6:54–80. Some of the differences are minor, and mainly concern vocalization or name endings (e.g., Holon in 21:15 vs. Hilen in 1 Chron. 6:58; Almon in 21:18 vs. Alemeth in 1 ... the summary may sound idealistic and overly optimistic, the fact remains that as far as the events narrated in the book are concerned, the Lord did give Israel’s enemies into their hands such that none could stand before them. And while the reality ...
... final three chapters of the book, consisting of an account of a potential conflict (22:1–34) and two speeches (23:1–24:33), each with its unique setting, do not immediately appear to constitute a natural literary unit. But these episodes do share a common concern. While the near conflict is triggered by a potential covenant violation that threatens to jeopardize the welfare of the entire community, Joshua’s two speeches also warn of the destructive potential of any covenant violation. Thus, the common ...
... by an exhortation to travelers passing by—both the ruling class, who would ride on donkeys (cf. 10:4; 12:14), and commoners, who would walk on foot—to consider the message of the singers at the watering places. The fact that the message to be considered concerns the righteous acts not only of the Lord but also of his warriors in Israel again suggests that the overall focus of the song is on both the Lord’s intervention on behalf of his people and the role the people play in battle. The actual account ...
... , Jephthah, in his final consent to play the role of deliverer, is mainly motivated by self-interest rather than a concern for the people’s suffering. This theme of a judge increasingly acting out of self-interest, which first surfaced with ... the Israelites of having taken his land when they first came out of Egypt (11:12–13). Specifically, the land in question concerns the area occupied by Reuben and Gad between the rivers Arnon and Jabbok east of the Jordan. Jephthah’s lengthy reply essentially ...
... s explanation, that David is a man of war who has shed much blood and that his son Solomon will be “a man of peace and rest,” who will be allowed to build the temple (1 Chron. 22:8–9). The implicit reason in Samuel seems to concern the direction of authority: who is whose benefactor? Note David’s reasoning: he sees the disparity between his dwelling and that for the ark of the Lord and proposes to rectify this. God’s response is interesting. After God notes his previous practice, that he has never ...
... forces and a palpable foe of Israel, yet he has leprosy and is told of a (potential) cure by his wife’s servant girl who was kidnapped from Israel. As Naaman eventually visits Elisha (5:4–10), the overarching concerns of the story become evident. First, there is concern even for the non-Israelite—in this case Naaman, the military commander who was probably in charge of the raids (5:2). The word of Elisha begins to transcend traditional boundaries, paving the way for a rather more expansive view ...
... three courses of dressed stone and one course of trimmed cedar beams” are mentioned (see 6:4), but in regard to the inner courtyard. Where did the Persians acquire all these specific details? It is possible that Cyrus received them from a Jewish scribe. This concern for detail and accuracy is also seen in the correspondence between this report (6:5) and the information the Jews have given to Tattenai (5:15). The answer from King Darius (6:6–12) is very direct and very detailed. The phrase “stay away ...
... establish his kingship (40:27–31). Yahweh may be the Creator of heaven and earth, know all of his creation by name, and hold the judges and rulers of this earth accountable for their actions, but does he still have concern for his people? The prophet affirms Yahweh’s concern for their situation by focusing their attention on God’s nature. He is the everlasting God, Yahweh, the covenant God, the Creator of heaven and earth. He tirelessly works out his plan of salvation for his people. Their restoration ...
... readying himself to aid the godly. He puts on the breastplate, representative of “righteousness,” the helmet, representative of “salvation,” and the garments, signifying his “vengeance” and “zeal” (59:17; cf. Eph. 6:14–17). God is concerned about the remnant, and he expresses his concern by coming to judge the wicked, who will be punished according to their deeds. The Lord may delay his judgment, but he sees everything, including the affliction of his people and the evil done to those who ...
... know the Lord and will be blessed by him. Those who returned from exile experienced these blessings to some extent; however, many of them were only partially realized. Jesus reaffirmed that it is the Father’s will to restore the heavens and the earth. He showed his concern for the physical and spiritual needs of people. Jesus has also pointed us to the great future that awaits all who have faith in him. He will bring in the new era in an even greater way. Then Christians will enjoy the fullness of God’s ...
... a primitive crudity on the text. Further, we have to reconcile the burial of the enemy (39:11–16) with the subsequent feasting on the dead enemy (39:17–20). How does one eat what one has just buried? Strict chronological concerns have been subordinated to other concerns. What Ezekiel is portraying is the total annihilation of the enemy and Israel’s radical elimination of them. Note that Israel is not allowed to taunt the one who has fallen in her midst. Other nations found themselves in hot water ...
... nation of Israel and that the parameters of the Lord’s grace should not extend to the Gentiles. Jonah concludes his outburst by telling God what he should do—that is, take Jonah’s life (4:3). Jonah’s request further clarifies his misunderstanding concerning the will of God, which is not constrained or dictated by his creatures. God questions Jonah’s right to be angry, since God has also extended grace and compassion toward Jonah despite his disobedience to the Lord’s commands (Jonah 1:4). 4:5 ...
... several tunes. Habakkuk recalls God’s past mighty deeds on Israel’s behalf and pleads with God that, as he now brings Judah to judgment, he will nonetheless deal with his people in mercy. 3:3–15 · The prophet’s praise:After laying bare his soul’s concerns before God, Habakkuk turns to praise the Lord as the only one who can meet that need. In so doing, he draws on a body of old (and exceedingly difficult) poetic material that had been handed down since the days of Moses. These epic poems told of ...
... of his revelation (Deut. 31:9). The priests were the teachers of the law of God. The failure of the priests before the exile had brought the judgment of God on Israel and Judah. Malachi is concerned that their present insensitivity will renew God’s judgment. His prophetic denunciation is an expression of his concern for the well-being of God’s people. Yahweh will not hesitate to curse his own priests (2:1–3). The curses are those enumerated in Deuteronomy 28:15, 20. The curses were applicable to all ...
... coming in Matthew as inDaniel). Matthew has already used this image of Jesus’s vindication from Daniel 7 (Matt. 10:23; 16:28). For Matthew, Jesus in his message and mission will be vindicated first at his resurrection and again when his predictions concerning the temple come to pass. (For Matthew’s application of Daniel 7 language to various moments of Jesus’s own vindication, including his resurrection and the temple’s destruction, see France, 396–97.) The NIV’s “the peoples of the earth will ...
Matthew 26:57-68, Matthew 26:69-75, Matthew 27:1-10
One Volume
Gary M. Burge
... as Messiah by God via allusion to Daniel 7:13–14 (see commentary on 24:1–51). Jesus’s claim of future vindication necessarily implies that Caiaphas and the Sanhedrin will be proved wrong in their assessment of Jesus. Between Jesus’s silence concerning the temple accusations, his claim to be Messiah and the future ruling one (Dan. 7:14), and the implication that those trying him will be proved utterly wrong, it is not surprising that Caiaphas declares Jesus’s words blasphemy and the Sanhedrin calls ...
... the elders, the chief priests and the teachers of the law” (8:31). So essential is humiliation and suffering to the mission of Jesus that to attempt to divert Jesus from it—as Peter does in verse 32—is not to “have in mind the concerns of God, but merely human concerns” (8:33). To judge the work of God in any other light than the perspective of God is to become an “adversary” to God, which is the Hebrew meaning of “Satan” (1 Kings 11:14). In 8:34, the subject shifts from Christology to ...
Once before Jesus hinted at the church, which would grow much later. The good shepherd has “other sheep that are not of this sheep pen” (10:16). Now Jesus turns directly to concerns for others who will believe as a result of his disciples’ work (17:20–26). It is interesting that Jesus’s chief concern in 17:20–23 is again for unity. The later church of John must have been torn by divisions if 1 John is evidence (cf. 1 John 2:7–11, 18–21). Again he asks that the Father-Son relation would be ...
... –2). This polemic, however, is not directed against the temple itself but against those who consider the temple as the guarantee of God’s presence among their community, and their community alone. After responding to the charge concerning the “holy place,” Stephen turns to the one concerning “the law” (cf. 6:13). Instead of emphasizing that he himself has been faithful to the law, he charges the ancestors of his accusers with being unfaithful to the law once it was delivered to them. Immediately ...
... to fulfill the vows with the other four men is also left unexplained. Because of the note on the shaving of heads (21:24), it seems possible that Luke is again referring to the Nazirite vow here (Num. 6:1–21). Although the Mosaic regulations concerning the Nazirite vow did not stipulate a purification rite, they do point to the need of remaining in a state of purity during the period of the vow (cf. Num. 6:9–12). Later regulations provide a detailed discussion of the ritual requirements for purification ...
Paul introduces a second major topic with the words, “Now about food sacrificed to idols” (8:1). Under this topical heading, as in the previous chapter, Paul treats several different though related questions. Here they concern the propriety of Christians in their own homes eating food that may have previously passed before an idol (8:4–6; 10:23–26); of Christians eating such food in the home of an unbeliever (8:7–9; 10:27–29); and of Christians accepting an invitation to dine in ...
... Within this sphere of questions about worship, however, Paul takes time to deal first with two issues that have proved divisive in the worship of the church. These he has heard about, though the source of the report is not given. The first issue is concerned with the different head coverings that appropriately distinguish women and men as they pray or prophesy in worship (11:2–16). The interpretation of the passage is complicated from the outset (so also to some extent is 11:17–34) by its dependence on ...
... experience of the Spirit in baptism. This does not mean, however, that all will now be given exactly the same gifts, for a body is not constituted by a single part but by many. Thus the diversity among the parts of the body is no cause for concern about membership or status in the body. For, in fact, “God has arranged the parts in the body” with thought for the proper place and role of each, so that there are “many parts, but one body” (12:20). Moreover, the unity of the body is not superficial ...
... person who made promises “lightly” (1:17) and constantly went back on his word. Once more Paul meets this obstacle to reconciliation squarely and clarifies the reasons for his conduct by relating his actions to the conviction he shares with the Corinthians concerning God’s faithfulness. Paul, Silas, and Timothy preached Christ with consistency in such a way as to emphasize that all God’s promises were faithfully fulfilled in him. No matter their number or the length of time taken in mercy to bring ...