Sermon and Worship Resources

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2376. “Create in Me a Pure Heart, O God, and Renew a Steadfast Spirit within Me”

Psalm 51:1-19

Teach the Text

C. Hassell Bullock

... sin is basically against God (51:4a; Luke 15:18–19). In both instances God is justified in the verdict (51:4b; Luke 15:19), and God is responsive to a broken and contrite heart (51:17; Luke 15:21–24). The story of the prodigal is not designed to duplicate the story of Psalm 51, but it is a match for its spiritual character. This psalm, as well as the parable of the prodigal, sums up the teaching of Scripture about God’s forgiveness. There is another story, said to be found in the Talmud, that wraps ...

2377. “Cast Your Cares on the Lord and He Will Sustain You”

Psalm 55:1-23

Teach the Text

C. Hassell Bullock

... ). This window into the ancient world tells us something about the ancient diet and medicinal practice. The smooth taste of butter and the soothing effect of oil applied to the body are fitting metaphors for speech that sounds good but is designed to destroy character. It is the latter motive that calls forth the two corresponding metaphors of “war” and “drawn swords.” Interpretive Insights 55:1 do not ignore my plea.The verb “ignore” (lit., “hide oneself”) occurs in Deuteronomy 22:4 (RSV ...

2378. “Be Exalted, O God, above the Heavens; Let Your Glory Be over All the Earth”

Psalm 57:1-11

Teach the Text

C. Hassell Bullock

... ’s historic purpose (Isa. 42:6–7). In fact, the suppliant is in agreement with that purpose, which we see him fulfilling in 57:9–10 as he praises the Lord among the nations and sings of him among the peoples. This indeed seems to be the undefined design of God’s emissaries of “love and faithfulness” whom he sends forth (57:3). As with the incipient notion of Israel as a light to the nations, we may also see the forming lines of Isaiah’s quite well-developed view that the word of God goes forth ...

2379. “In Your Heart You Devise Injustice”

Psalm 58:1-11

Teach the Text

C. Hassell Bullock

... :1 to be the “gods,” then the wicked of verse 3 are the earthlings who carry on the evil work of the gods. This poem thus moves from the idea of the gods who activate injustice in the world, to the human wicked who carry out the gods’ designs, to the victims of God’s judgment in verse 10b, precisely what the prayer of verses 6–9 (the sevenfold curse) hopes for. Note the literary method of word repetition. For example, the “gods” of 58:1 become the objects of God’s (the true God’s) judgment ...

2380. “You Laugh at Them, Lord; You Scoff at All Those Nations”

Psalm 59:1-17

Teach the Text

C. Hassell Bullock

... into shambles, as in Israel’s world and in our world too, the poet positions the concept at the middle and end of the poem to indicate the centrality and finality of God’s love. So critical is this that even God’s judgment has been designed so that Israel (“my people,” 59:11) and the nations (59:13) should never forget his sovereign reign. In the same strand of thought, Deuteronomy reminds the people of Israel not to forget the Lord their God (Deut. 8:11–20), lest forgetting his commandments ...

2381. “Human Help Is Worthless”

Psalm 60:1-12

Teach the Text

C. Hassell Bullock

... for a new assault.3 Interpretive Insights Title The Lily of the Covenant. See the comments for the title of Psalm 45. Aram Naharaim and Aram Zobah . . . in the Valley of Salt. The name “Aram Naharaim” means “Aram of the Two Rivers” and designates northern Mesopotamia, the region where the patriarchs lived (Gen. 24:10). “Aram Zobah” is the Aramaean kingdom north of Damascus. Also, the “Valley of Salt” probably refers to the area south of the Dead Sea, and not the wadi by that name east of ...

2382. “Truly My Soul Finds Rest in God”

Psalm 62:1-12

Teach the Text

C. Hassell Bullock

... catastrophes on one’s enemies. This, of course, brought the gods into the picture, because curses were made in the name of the gods, who were thought to make the curses effective on their victims.4 Interpretive Insights Title For Jeduthun.The designation “For Jeduthun” is also found in Psalms 39 and 77 (lit., “according to Jeduthun” here and in Ps. 77). See 1 Chronicles 16:41. Hakham mentions favorably the proposal that “Jeduthun” is a musical instrument named after the family of Jeduthun ...

2383. “Your Love Is Better Than Life”

Psalm 63:1-11

Teach the Text

C. Hassell Bullock

... in deeds.”11The suppliant’s experience in the wilderness, most likely brought about by those who want to kill him (63:9), has caused him all the more to “thirst” for God (cf. 42:1). Furthermore, the hardship created by their murderous and lying designs has resulted not in his destruction but in the praise of God; and quite contrary to his enemies’ intentions, it has resulted in their own destruction—a boomerang effect. At the same time, the psalmist’s experience in the sanctuary, where he has ...

2384. “They Will Proclaim the Works of God and Ponder What He Has Done”

Psalm 64:1-10

Teach the Text

C. Hassell Bullock

... a beautiful example of alliteration (emphasis on the consonants): “We have completed a diligent search” (yahpesu . . . hepes mehupas). Dahood renders it: “Who can investigate our perfect crime!”6 64:7 But God will shoot them with his arrows. The evil design is turned on the evildoers. The conjunction (waw) that begins the verse has an adversative meaning, “but,” and suggests that this is not what the evildoers expected (64:6b). 64:8 He will turn their own tongues against them.Literally ...

2385. “The Lord Is Great!”

Psalm 70:1-5

Teach the Text

C. Hassell Bullock

... account as we interpret this psalm, especially in its present context. If David is the author of the psalm, then the editor is using his words to identify him as one of the captives. That is, David identifies with the “poor and needy,” the latter being a designation of those who are in exile. Teaching the Text If the preacher or teacher has already exposited Psalm 40, then this might be a reason to skip Psalm 70, since it is a virtual duplicate of Psalm 40:13–17. Yet the challenge to deal with this ...

2386. “Even When I Am Old and Gray, Do Not Forsake Me, My God”

Psalm 71:1-24

Teach the Text

C. Hassell Bullock

... of king. 71:24 My tongue will tell of your righteous acts all day long.The verb “tell” is “meditate” (hgh; see Ps. 1:2). One might expect a reference to the Torah to follow, and the word “your righteousness” does occur in Psalm 119 as a designation of the Torah. Theological Insights A theme that ties Psalms 69–71 together is that of shame (69:6–7; 70:2–3; 71:1, 13, 24; see the “Additional Insights” following the unit on Ps. 72). In the modern Western world, where shame has become ...

2387. God Subjugates Judah under Babylon

Daniel 1:1-21

Teach the Text

Ronald W. Pierce

... g., Nebuchadnezzar’s dreams in chaps. 2 and 4, and Belshazzar’s wall writing in chap. 5). The two castes of royal counselors mentioned here have distinctive roots in Egyptian and Mesopotamian cultures, respectively.7 They are part of five designations for Babylonian “wise men” in Daniel (see the sidebar). The four Judean youths are compared generally to the “magicians and enchanters,” even though abilities in the area of prophetic wisdom apply only to Daniel. This speaks to his unique giftedness ...

2388. Nabuchadnezzar’s Dream and Daniel's Interpretation

Daniel 2:1-23, Daniel 2:24-49

Teach the Text

Ronald W. Pierce

... in Daniel’s speech, for effect, as the dream is about to be revealed. God’s speaking to and through Daniel forms an antithesis to the distant gods and failed sages of Babylon (2:10–11).7 The phrase “days to come” connotes general time units, which designate a long-term future, yet one that begins with the end of Nebuchadnezzar’s rule. 2:29–30 not because I have greater wisdom than anyone else alive. This is a clarifying moment in the narrative as God’s ability (2:28) is set against Daniel ...

2389. Daniel Interprets the Dream and Confronts Nebuchadnezzar

Daniel 4:19-27

Teach the Text

Ronald W. Pierce

... the judgment of sickness or the blessing of healing, depending on an individual’s circumstances. The Akkadian equivalent to the Aramaic ‘iddan (“appointed time”) simply means a “specified period” of some length (days, weeks, seasons, or years). Such a designation was common in the Babylonian sages’ interpretation of omens, where they often cited phases of the moon, as well as favorable days or years. In addition, the number “seven” may carry a figurative meaning, like heating the furnace ...

2390. Triumph of God’s People and Kingdom

Daniel 7:15-28

Teach the Text

Ronald W. Pierce

... disturbed by the traumatic events foreseen.4 7:17 The four great beasts are four kings. The beasts from 7:3–7 arise “from the earth,” suggesting that this scene is not that of a heavenly courtroom. However, their designation as “kings” and “kingdoms” (cf. 2:39–42, 44) suggests these terms (Aramaic melek and malku) are sometimes used interchangeably (perhaps the first “king” represents each new “kingdom”). Ignoring the first three, the angel explains only the fourth beast/kingdom ...

2391. Closing

2 Corinthians 13:11-14

Understanding Series

James M. Scott

... same thing is the basis for living in peace. Some forty years after the writing of 2 Corinthians (ca. A.D. 96), Clement of Rome wrote a letter to the Corinthians (1 Clem.), which, as the closing explicitly states (63:2; cf. 65:1), was designed as an “appeal” (enteuxis) to “peace” (eir?n?) and “concord” (homonoia) in the congregation. The similarity to Paul’s appeal to concord and peace in the closing of 2 Corinthians (13:11) is obvious, but it extends even further than the closing. For, as 1 ...

2392. How to Escape Being Possessed By Our Possessions

Luke 12:13-21

Sermon

Maxie Dunnam

... to become rich. “How hardly shall they that have riches enter the Kingdom of God! It is easier for a camel to go through the eye of a needle than for a rich man to enter into the Kingdom.” (Mark 10:24-25) “This parable (of the rich fool) is designed to show how riches and good fortune in life tend to lead not to blessing but to tragedy. Here we discover one of the great differences between the thinking of Jesus and our own.” (2) Isn’t it true? We envy people who are rich; Jesus pitied them. All of ...

2393. Take Your Job and Love It

2 Thessalonians 3:6-13

Sermon

King Duncan

... quickly show us, however, that from the beginning it was God’s intention that Adam should tend the garden. It was Adam’s attitude toward work that changed after his fall from grace. Physicist Robert Slocum was fortunate enough to see an instrument he had designed be used on a Mariner space rocket. His comment on that occasion was this, “I’ve been able to contribute to building God’s world.” That was a satisfying event in his life. He felt he had contributed something to the world. However, you ...

2394. God’s Covenant with Abram

Genesis 15:1-18

One Volume

Gary M. Burge

... most appropriate (15:1–6): “Do not be afraid, Abram.” God is Abram’s shield, not his 318 servants. And God himself is Abram’s reward. Abram has a major concern. He is still childless, and apparently resigned to that fact. For he is prepared to designate his servant Eliezer as the heir to his estate (15:2). This procedure reflects a law from Nuzi in ancient Mesopotamia that says a childless father might adopt a servant and name him as heir. God’s first word to Abram is about himself. His second ...

2395. Return to Egypt

Exodus 4:18-31

One Volume

Gary M. Burge

... turning back to his old pattern. In the last plagues before the death of the firstborn, the Lord hardens and strengthens Pharaoh’s heart; the same is true as Pharaoh changes his mind after Israel departs (Exod. 14:4, 8). Under God’s sovereign design Pharaoh’s choices determine the continuing pattern of his life. This tragic and complex process is the context for Paul’s comments in Romans 9:16–18, as he wrestles with the implications of God’s sovereignty. Pharaoh has exalted himself above humans ...

2396. Moses and Aaron Confront Pharaoh

Exodus 6:28–7:13

One Volume

Gary M. Burge

... is. The initial confrontation in this cosmic battle pits Aaron’s rod against Egyptian religious symbols. The shepherd’s crook was symbolic of Pharaoh’s sovereignty, and the cobra was goddess of Lower Egypt. The cobra worn on Pharaoh’s headdress was designed to terrify enemies and affirm Pharaoh’s power. When Aaron flings down his rod and it becomes a serpent, swallowing the rods of the Egyptians, it is more than supernatural one-upmanship; it is a stunning demonstration that God is attacking and ...

2397. The Plagues of Hail, Locust, and Darkness

Ex 9:13–10:29

One Volume

Gary M. Burge

... , some of Pharaoh’s officials are convinced and preserve their property by following the instructions. The hail (9:13–35) would have occurred in February, when the barley and flax were ripe (9:31). It may be that Pharaoh’s insincere admission of sin was designed to negotiate relief for the crops that ripened later. Moses next warns that the crops not devastated by the hail will be destroyed by an invasion of locusts (10:1–20). Pharaoh’s entire system is eroding; in spite of his divine stature his ...

2398. Instructions for Commemoration

Exodus 12:43–13:16

One Volume

Gary M. Burge

... . The reenactment of each aspect of the Passover will remind Israel of their previous distress, God’s mighty deliverance, and the terrible price of freedom. To ensure corporate memory and continuity of the tradition, the redemption of the firstborn and eating unleavened bread are designed to prompt children’s questions. The phrase “like a sign on your hand and a reminder on your forehead” (13:9, 16) is also part of the command to teach children the torah (Deut. 6:4–9) and is the basis for wearing ...

2399. Ten Commandments and the People’s Response

Exodus 20:1-21

One Volume

Gary M. Burge

... and undivided adoration of his people. The last six compactly articulate the absolute justice and goodness that must attend all human interactions. There are both positive and negative commandments, guarding against death and pointing the way to life. The commandments are designed to direct love to the proper object by ruling out those things that quench or distort love. All of the commandments are addressed to members of the community of Israel, with singular forms of the verbs. Each individual is to hear ...

2400. Hebrew Servants

Exodus 21:2-11

One Volume

Gary M. Burge

... for their ancient Near Eastern culture; about halfway through, the tone changes to imperatives addressing issues of justice, mercy, and proper worship. The bulk of the material establishes procedures to administer justice in this newly forming social entity and is designed for their life together in the land. In order to deal with some of the seemingly less-than-ideal stipulations included in the book of the covenant, some scholars have proposed applying trajectory theology. This interpretive model sees the ...

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