... Christ in the presence of God” (2:17; 12:19), the apostle provides a key indication of the fundamental, structural unity of the letter. It cannot be coincidental that this unity is supported by a repeated statement that expresses the cornerstone of Paul’s apostolic claim and hence a major concern of the whole letter, that is, his encounter(s) with the merkabah. 12:20 For other vice catalogues, cf., e.g., Rom. 1:29–31; 13:13; 1 Cor. 5:10–11; 6:9–10; Gal. 5:19–21; Eph. 4:31; 5:3–5; Col. 3:5–8 ...
... (1996), pp. 105–19, esp. pp. 113–19. The word observing (paratēresthe) in connection with religious practice occurs only here in the NT. A similar use is found in Josephus, who speaks of Jews observing sabbath days (Ant. 3.91; 14.264). 4:11 Paul’s concern for the Galatians themselves is evident from the fact that the word you is repeated twice. An Appeal on the Basis of Friendship 4:12 Paul now works to convince the Galatians on the grounds of their being brothers. In the ancient world, as today, it ...
After the tumultuous narrative events of the previous chapter, the collection of laws in Numbers 15 seems like an anticlimax. The first part of the chapter concerns offerings to the Lord, including expiatory sacrifices (15:1–29). Then the topic shifts to inexpiable sin (15:30–36), and finally a visible reminder of loyalty to God attached to Israelite garments (15:37–41). Looking at the chapter as a whole reveals its relevance between the reports of ...
... and to “interests” is not a discussion of good vs. bad; rather, he contrasts good and better at this point. Thus, attending to marital affairs is good, while attending to the affairs of the Lord is better. 7:35 Cf. v. 32. Paul’s effort to explain his concern is seen in the way he reiterates his point. This repetition is not typical of his normal style of writing. He states that he seeks not to restrict you (plural), a vivid and unusual choice of words that literally means “not to put a noose on you ...
... though this section has ultimately been shaped by the activities of the younger widows, the care of genuine widows is indeed a real concern. Such concern has deep roots in the OT (e.g., Exod. 22:22; Deut. 24:17, 19–21; Job 29:13; Ps. 68:5; Isa ... Having now dealt with the urgent problem of the defection of some of the younger widows, Paul returns a final time to the concern with which the section started—the care of the genuine widows. This sentence clarifies what was only hinted at before, that the church ...
... seems threatening, one should see that there is an eschatological promise in the idea that each person’s work will be shown for what it is. Early Christians heard this promise of judgment and understood the message to be good news of God’s concern with and authority over what people did in the life of the church. The promise of retribution too often overshadows the equal or more important promise of God’s ultimate vindication of the life of the faithful. Paul will elaborate on both dimensions of ...
... In the description of the prince’s estates (45:7–8 and 48:21–22), the inheritance given to the prince alone takes up the bulk of the dedicated portion at the heart of the land. The purpose of this property, as far as the Law of the Temple is concerned, is to enable the prince to provide for the temple. According to the priestly editors of the Law of the Temple, this is what the office of the nasiʾ is for. The liturgical calendar in 45:18–25 states that the prince is to provide the bull for the sin ...
... the vast majority of the rest of the letter, Paul is addressing each of the Corinthians as individual persons. The matters under discussion are personal, but in the context of an address to the body of believers, the issues are not private. Moving from a concern with the general life of the congregation, Paul turns to the members as believing persons. The issue he discusses here is so serious that he writes to gain every person’s attention. In the context of this letter and in the light of the discussion ...
... 1 Tim. 4:14) of God that was given to him at the time of his call (“through words of prophecy”; 1 Tim. 1:18; 4:14) and that was recognized by the laying on of hands. In 1 Timothy 4:14 (which see), where a part of the concern was to authenticate Timothy before the church, Paul mentions the laying on of hands by the elders. Here, where the interest is almost totally personal, the focus is on Paul’s own part in that call, thus appealing to their close personal ties. Note a similar appeal to Timothy’s ...
... evaluation of a steward, Paul reflects on the judgment of himself as the Lord’s steward. The shift of focus in 4:3–5 from God’s stewards to Paul alone leads interpreters to conclude that Paul is responding to criticisms of himself and his style of ministry. This concern in the situation Paul was facing in Corinth has already surfaced in Paul’s discussion (1:17; 2:1–5, 15; 3:1–4, 10), and the motif of judgment was prominent in 2:15 and 3:12–15. As he takes up this matter Paul begins bluntly by ...
... wearing yarmulkes. Despite there being no OT text that requires such a covering, there is no prohibition. The practice of Jewish men wearing religious headgear is a later rabbinic development that has no bearing on Paul’s discussion. Moreover, Paul does not seem very concerned with this matter in the context of this discussion; rather, he raises the issue as part of his argument against the women going without a covering in worship. 11:5 As noted above in relation to v. 3, the third occurrence of head in ...
... because of the water imagery in the verses. Currently, the term is most often understood to designate the hippopotamus, known to have populated the area of Palestine in the Iron Age. God reminds Job that humans are only one part of the creative work and concern of God—he made this creature along with you. Divine care extends to the animal world as well. The description of “behemoth” as an herbivore who feeds on grass like an ox would seem to fit the hippopotamus better than the crocodile. 40:16–18 ...
... automatically understand to refer to the Second Coming of Christ. But he then adds the personal name, Jesus Christ, because he has some more things he wants to say about him (as in Col. 2:2), which leads to verse 14. 2:14 What more he has to say concerns salvation as a past event, effected in the crucifixion of Christ, in which he gave himself for us. This is thoroughly Pauline language (e.g., Gal. 1:4), echoing the words of Jesus in Mark 10:45. In this instance Paul offers two reasons for Christ’s giving ...
... or idol meat. He uses the same term here, but it now qualifies the action of eating (Gk. Peri tēs brōseōs oun tōn eidōlothytōn; English transl. = So then, about eating food sacrificed to idols). Paul’s phrasing indicates that his emphasis and concern are the action of eating, not the substance of the food per se. 8:5 Paul’s words kai gar eiper (lit. “for granted that” or “for although”) are an indication of his purpose in v. 5, where he seeks to explicate the deeper issues inherent in the ...
... in v. 14 the community’s assurance rests upon the apostolic tradition’s witness to Jesus as God’s agent for salvation, in v. 15 it is their own response to God’s act in Christ that brings them into fellowship with God. That the latter is the author’s concern is shown by the repeated use of the language of mutual indwelling (v. 12: “God lives in us”; v. 13: “we live in him and he in us”; v. 15: God lives in him and he in God; v. 16: “lives in God, and God in him”). The readers require ...
... in v. 14 the community’s assurance rests upon the apostolic tradition’s witness to Jesus as God’s agent for salvation, in v. 15 it is their own response to God’s act in Christ that brings them into fellowship with God. That the latter is the author’s concern is shown by the repeated use of the language of mutual indwelling (v. 12: “God lives in us”; v. 13: “we live in him and he in us”; v. 15: God lives in him and he in God; v. 16: “lives in God, and God in him”). The readers require ...
... case he was “adulterating” the other marriage. However, it is going too far to take from this that the primary or only motive for the sanction against adultery was that a man could be sure his children were his own and that there was no concern for sexual morality as such (cf. Phillips, Criminal Law, p. 117). Even non-adulterous sexual assault, though it did not carry a death-penalty, required a guilt-offering to atone for the sin, as well as compensation (Lev. 19:20–22). And Hosea very emphatically ...
... So this law bans the muzzle to enable the animal to have a share in the food that its labor is making available for human beings. It is as though the gleaning rights of the poor (24:19–22) have been extended to include working animals as well. Such practical concern even for animals is commended by the sage as a mark of righteousness (Prov. 12:10) and indeed reflects God’s own heart (Jonah 4:11). Paul’s use of this law (twice, in 1 Cor. 9:8–12 and 1 Tim. 5:17f.) is hermeneutically instructive. It is ...
... :23. Paul’s usage suggests he means to designate non-Jews with this term. One sees elements of Greco-Roman law concerning such incestuous relations in the frequently cited passages in Gaius’s Institutiones 1.63 and Cicero’s Pro Cluentio 6(15 ... 7. This theme is never far out of sight, no matter what Paul’s focus in the various sections of 1 Cor. 5:7–8 The OT directives concerning yeast at the time of the Passover Festival are at Exod. 12:14–20; 13:6–10; Deut. 16:3–8. On 5:1–8, see the helpful ...
... appears in every list of qualifications for leadership (3:8; Titus 1:7; cf. Acts 20:33). On this matter, see especially discussion on 6:5–10 and 2 Timothy 3:6–7. 3:4–5 Paul now moves on in verses 4–7 to address three further concerns. The church leader must have an exemplary family (vv. 4–5), must not be a new convert (v. 6), and must be a person of good reputation with outsiders (v. 7). These, too, probably reflect the situation in Ephesus. This passage also assumes the episkopos will be married ...
... service to others, the Christian life aims to achieve the glory of God. Second, Paul states his position in the form of a negative admonition: Do not cause anyone to stumble; and he elaborates: Jews, Greeks or the church of God. Here one sees the missional concern of the apostle and the way that his interest in the well-being and life of the church focused on both those outside and those inside the congregation. Such was Paul’s understanding of the purpose of Christian life. 10:33 As he took a seemingly ...
... that of the animals and concludes rather ironically that humans endowed with such wisdom ought to know better than to try to influence God. 35:12–13 He does not answer when men cry out. Elihu does not mean to say that God has no interest or concern in human affairs. Nor does he intend to suggest that God does not act to judge the arrogance of the wicked or to prosper the righteous. Such statements would completely undermine his argument. What Elihu is trying to do at this point is to stifle any attempt ...
... son, disobey not the fear of the Lord, and approach it not with a double heart” (1:28), and, “Woe unto the fearful hearts and faint hands, and unto the sinner that goes two ways … woe unto you who have lost your endurance” (2:12–14). James has the same concern for this person of a double mind. If a person’s mind is split and he or she really does not know whom to trust, one can hardly have confidence in such a person. Such a one is not just undecided but, in fact, unstable. Now, indeed, he or ...
... remain so, while those who are not should remain unmarried. Paul considers this a good guideline, not a Christian mandate. If someone should choose to marry, it is not a sin. To remain unmarried is preferable simply because it spares a person from the worldly concerns that a marriage triggers. Being married in that context meant setting up a household, which might be difficult to sustain in the face of a severe famine. 7:29–31 the time is short. In light of Paul’s earlier discussion (7:5), verse 29 ...
... son, disobey not the fear of the Lord, and approach it not with a double heart” (1:28), and, “Woe unto the fearful hearts and faint hands, and unto the sinner that goes two ways … woe unto you who have lost your endurance” (2:12–14). James has the same concern for this person of a double mind. If a person’s mind is split and he or she really does not know whom to trust, one can hardly have confidence in such a person. Such a one is not just undecided but, in fact, unstable. Now, indeed, he or ...