... the subject of the third interchange. The terms where I am going and the way have now been replaced by “the Father” and “the Son” respectively. Thus Jesus’ introductory statement, If you really knew me you would know my Father as well (v. 7), echoes Thomas’ complaint, Lord, we don’t know where you are going, so how can we know the way? (v. 5). So when Philip asks Jesus to show us the Father (v. 8), he is actually raising for a third time the question, Where are you going? The problem is still ...
... see you again and you will rejoice, and no one will take away your joy (16:22). The disciples were overjoyed when they saw the Lord (20:20). I will ask the Father, and he will give you another Counselor … the Spirit of truth (14:16–17). The Counselor, the Holy ... used to denote resurrection signs, like the “many convincing proofs” of Acts 1:3. They are words or actions of the risen Lord that either made him known to his disciples or reinforced the instructions and commands he gave them (e.g., vv. 16, ...
... bigotry and replaced by a congenial “wider ecumenism” of faiths. If “the name belonging to Jesus” (a possible translation of Phil. 2:10) indeed implied the name of Yahweh (which seems very clear from the quotation of Isaiah 45:23 and the use of “Lord” in v. 11), then Christian concern to protect the name of Jesus Christ from being equated with any other names (for example in certain kinds of public multifaith worship) should be as keen as Deuteronomy’s passion for the uniqueness of the name of ...
... decisively dealt with Baal-worship, and yet, it turns out, he does nothing at all about the worship of the golden calves (vv. 29, 31). It is somewhat surprising, then, to find him addressed in verse 30 as one who has done what is right in the eyes of the LORD (Hb. yāšār, “right”; cf. the additional notes to vv. 3 and 15 for Jehu’s own claims in this regard). Apart from 2 Kings 10:30, the authors of Kings use yāšār positively only when speaking of David (1 Kgs. 15:5) and of the relatively good (i ...
... a major theme in Isaiah, the remnant or remains that are all that is left after decimation (see on 4:2). But at least that is something; they might have been destroyed as comprehensively as Sodom and Gomorrah (Gen. 19:24–29). On the title the LORD Almighty, see on verse 24. 1:10–15a Yahweh feels a distaste for the people’s enthusiastic worship because it is not accompanied by a commitment to justice. The challenge in verses 10–20 evidently belongs to an earlier period, when disaster might still be ...
... ) Terrible persecution is happening now and will characterize the final period of history (see the “great tribulation” in Rev. 7:14). (4) The return of Christ is a certain event that will end world history. (5) At his return the saints will be caught up to meet the Lord in the air and share his victory. Teaching the Text 1. God is supreme over the forces of evil. It is clear that the powers of evil are not in control; God is. This is seen in Revelation 13:5–8, where everything that the antichrist does ...
... 35). New life, eternal life, will proceed from the cross. The blessing likely is the one in m. Ber. 6:1, “Blessed are you, O Lord our God, King of the universe, who brings forth bread from the earth.”1 this is my body. Normally the head of the family ... but rather that all of us do fail. There is only one way to overcome our proclivity to sin, and that is the presence of the risen Lord (see on 16:7, 8) and the power of the Spirit (Rom. 8:1–17). As in 1 Corinthians 10:13, God does provide a “way to ...
... Latin by Theodulf (760–821) around 820. Some of the verses are as follows: All glory, laud, and honor To you, Redeemer, King, To whom the lips of children Made sweet hosannas sing. You are the king of Israel And David’s royal Son, Now in the Lord’s name coming, Our King and Blessed One. The multitude of pilgrims With palms before you went, Our praise and prayer and anthems Before you we present. To you before your Passion, They sang their hymns of praise. To you now high exalted, Our melody we raise ...
... regard that the comparison is not between the body and its members, but rather between the members as members of the body of a person.4 3. Lucien Cerfaux claimed that the idea of the body of Christ originated in the church’s celebration of the Lord’s Supper.5But this theory, which equates the body of Christ with the bread of Christ, is based on the assumption that Paul’s teaching on the Eucharist is borrowed from the mystery religions’ belief that partaking of the meal of the deity was tantamount to ...
... the strong and the weak take their respective stances as unto and in thanks to God. Verses 7–9 make the point that Christians neither live nor die to themselves alone. Rather, since Jesus Christ died and arose again, Christians live and die unto Christ their Lord. 14:10–12 each of us will give an account of ourselves to God. Verses 10–12 return to the exhortation given in 14:1–3: Paul rebukes the weak for judging their fellow believer (14:10a) and the strong for despising their fellow believer ...
... gives it a distinct relational quality with roots in common relationship to God (see the sidebar “Holiness and Sanctification” in the unit on 1:1–3). Whatever the specific form, or whether Paul by use of this term refers to an element in the Lord’s Supper celebration, seems less significant. By sending this greeting from Ephesus, he once again underscores the common unity of all believers in Christ. Because they all belong to Christ, they can greet one another with a holy kiss. 16:21–24 write ...
... . It was a lot of fun. A large barbecue pit allowed the members skilled at the task to cook hundreds of chicken halves in a very short period of time. There was fellowship, good food, and the joy that all of this was being done for the Lord. It was a festive occasion. That is what the fellowship offering was for the Israelites: a time to enjoy a nice meal together with gratitude to God. Joyless faith is dangerous. Biography: If we fail to worship God with joy, it can affect others negatively. Consider this ...
... , to have their feet washed even if so far as salvation is concerned they are already clean (John 13:8–10). 2. God appears to us in worship. When Moses and Aaron initiate worship in the tabernacle, God promises to manifest his glory (Lev. 9:6). The “glory of the Lord” appears as a fire cloud, and that in turn leads the people in awe, joy, and fear to fall on their faces and worship God (Lev. 9:23–24). One of the purposes of the tabernacle is to allow Israel to take a little bit of the Mount Sinai ...
... behaviors (see Exod. 20:7, 15, 16) are incompatible with holiness (v. 2 above). Oaths often use the name Yahweh (e.g., “as the Lord lives” [Ruth 3:13; 1 Sam. 19:6]) to put oneself under a curse if one does not speak truthfully or keep one’s ... of judgment if laws are ignored (cf. Lev. 22:3). See Leviticus 19:14, 32; 25:17, where “fear your God” precedes “I am the Lord.” Christians too can reflect on the fact that they owe God their full allegiance and obedience because of who God is and because he ...
... symbol of her virginity, to express her outrage and grief (vv. 18–19). Now David, who has not defended her honor, tears his garments in sorrow over the news of Amnon’s death. and lay down on the ground. Earlier David assumed this posture as he begged the Lord to spare the infant’s life (12:16); now he assumes it again as he mourns the death of Amnon. The verbal repetition links the deaths of the infant and of Amnon, reminding us that they are the first two installments paid by David for his crimes. 13 ...
... men pretend to flee, all the men of Ai pursue, leaving the city open and defenseless. At the right moment, the Lord tells Joshua to hold out his javelin toward Ai, a detail previously unmentioned, but obviously understood by all as a sign for ... and their king is captured and executed, as are the rest of Ai’s citizens. But the livestock the Israelites take for themselves, just as the Lord instructed. Joshua has the city burned and reduced to rubble, and the body of the king of Ai is hung on a tree after his ...
... had no king” is strictly speaking not true. Because even within Judges, Abimelek is presented as having been made king (9:6, 16, 18) and having ruled over “Israel” for three years (9:22). But if “In those days Israel had no king” simply means the Lord was not honored as king over Israel during this period, then what this provides is a much-needed spiritual diagnosis for the anarchy spoken of in the second half of the refrain. As the story continues, the focus briefly shifts to a young Levite who ...
... to provide an example for Saul and future kings. As Samuel seeks to establish the monarchy on a sound footing, he reminds the Israelites of the way God has provided for them in the past (12:6–15). When they cried for relief in Egypt, the Lord sent Moses and Aaron to deliver them from slavery. When their own sinfulness brought oppression in Canaan, God raised up heroes such as Gideon, Barak, and Jephthah to rescue them from the enemy. God would have saved them from the recent Ammonite attack even if no ...
... attitude to the law and the prophets, Yahweh’s righteousness in judgment, the fulfillment of the curses, and the hope of renewal of divine mercy and grace. Daniel begins with an affirmation of God’s mercy, inherent in Israel’s confession of who Yahweh is: “Lord, the great and awesome God, who keeps his covenant of love with all who love him and obey his commands” (9:4). In contrast Israel has sinned against their covenant God: “We have been wicked and have rebelled; we have turned away from your ...
... :The first of two formal calls for repentance is introduced with a command to the priests to don sackcloth in penitence and remorse for the absence of produce for sacrificial offerings (1:13). The lack of offerings signifies the breach in the relationship between the Lord and his people, who no longer have a means for repairing their sinfulness before God. The prophet instructs the priests to “declare a holy fast” and “summon the elders and all who live in the land” (1:14) so that they can cry out ...
... the members (4:9–10), the destiny of the dead in Christ (4:13–18), and the time of the day of the Lord (5:1–11). The section concludes with a series of exhortations centered on relationships with the church’s emerging leadership (5:12–13) and ... we instructed you how to live in order to please God, as in fact you are living. Now we ask you and urge you in the Lord Jesus to do this more and more” (4:1). The principal verbs in the Greek are “ask” and “urge.” The first is not simply a request ...
... , in which Satan is called “the evil one” (Matt. 6:13; 13:19; John 17:15; Eph. 6:16; 1 John 2:13–14). As in 2:13–15, Paul follows the statement about God’s care with a word about their responsibility: “We have confidence in the Lord that you are doing and will continue to do the things we command” (3:4). Within this indicative sentence about God’s work of strengthening and guarding them, we find the implicit exhortation to carry on doing what they are already doing. Paul’s confidence is in ...
... with a mission that would touch God's people forevermore. We hear the joy of his call in these words: "I heard the voice of the Lord saying, 'Whom shall I send, and who will go for us?' And I said, 'Here am I; send me!' " (Isaiah 6:8). The old Isaiah had ... example of true repentance in action. Scrambling down from his sycamore tree perch to Jesus, Zacchaeus said, "Look, half of my possessions, Lord, I will give to the poor; and if I have defrauded anyone of anything, I will pay back four times as much." ...
... God's eyes run to and fro throughout the whole earth (2 Chronicles 16:9 ESV); yet, it also teaches us, "Truly the eye of the Lord is on those who fear him, on those who hope in his steadfast love" (Psalm 33:18). God keeps his eye on the whole world ... and go out and find pasture" (v. 9). Now allow your mind to go back to the great Shepherd Psalm, Psalm 23, where we read, "The Lord is my shepherd, I shall not want. He makes me lie down in green pastures; he leads me beside still waters; he restores my soul" ( ...
... the Holy Spirit, born of the Virgin Mary, Suffered under Pontius Pilate, was crucified, dead, and was buried, he descended to the dead. On the third day he rose again; he ascended into heaven, he is seated at the right hand of the Father. Our scripture reading about the Lord's ascension makes it clear that we are not to rest on Christ's laurels, uncaring and uninvolved in the world we are called to live in for now. When Jesus ascended, all the work of the gospel was not done. There is a world to be won and ...