... The question receives a twofold response. First, Malachi removes any pretense to innocence by stating that Yahweh will appear as witness to their faithlessness, which has manifested itself in divorce. The covenant relationship is characterized by fidelity, and the absence of marital fidelity is symptomatic of a deeper spiritual problem. The people are unreliable in their relationship with their peers, wives, and God. They are religious infidels. Second, the severity of God’s judgment is due to his intense ...
... ’s credibility. The NIV’s addition of “very good” is implied but not stated in the Masoretic Text. Nebuchadnezzar’s remark is rhetorical, yet emphatic, literally asking, “What god at all . . . ?” By it, he inadvertently sets up the confession of fidelity by the Judeans (3:17–18), followed by God’s deliverance in 3:24–30. His question recalls the sages’ assertion in 2:11 that only the gods are able to reveal mysteries, although here he puts his power above that of any god. His ...
... which were strictly defined in the Old Testament (e.g., Rom. 14:1–18). Yet a pattern of godly behavior is easily discernible in Jesus’s teaching and the New Testament letters. Challenge your listeners to examine their lives to see if such a pattern of biblical fidelity is evident in their lives and visible to those around them. As we live our lives before a watching world, we should do so in a way that draws others to the God we serve, even though they may use such good intentions against us. What not ...
... (1:2–5), he argued that the Lord loves his people and that one day the faithful will recognize and see with their own eyes the establishment of the Lord’s kingdom on earth. In the meantime, the hope of the faithful is in God, whose honor, fidelity, and justice are beyond question. The prophet sums up his argument by affirming that God will reward his loyal children who persevere to the end. This disputation is also related to the fifth (2:17–3:6), but is more direct and severe. The prophet does not ...
... intimacy of the individual's bedroom and bank account. Without a breath of hesitancy, sex and money now become the focus of this epistle's discussion. First the writer urges that marriage be "esteemed" or "honored" by all. The Jewish-Christian notion of fidelity in marriage was an extreme minority view in the ancient Near Eastern world. The pagan culture took its identity from a pantheon of lustful, impetuous gods who were honored at their various temples by the presence of cultic prostitutes. The myths and ...
... intimacy of the individual's bedroom and bank account. Without a breath of hesitancy, sex and money now become the focus of this epistle's discussion. First the writer urges that marriage be "esteemed" or "honored" by all. The Jewish-Christian notion of fidelity in marriage was an extreme minority view in the ancient Near Eastern world. The pagan culture took its identity from a pantheon of lustful, impetuous gods who were honored at their various temples by the presence of cultic prostitutes. The myths and ...
... God” (ʾel qannaʾ). God had made them, delivered them from bondage, and forgiven them. God’s “jealousy” for the truth and the costly people had significant grounds (see the comment on “jealous God” at 20:4–6). God reminded them that their fidelity to the Lord was fragile. They would ever be in danger of assimilation into an easier religion: “they will invite you and you will eat their sacrifices,” your sons will marry and be persuaded by their daughters to prostitute themselves to their ...
... and Beth Millo gathered . . . in Shechem to crown Abimelech king: Davis (Such a Great Salvation, p. 122) points out: “How ironic that this occurs by the oak of the pillar at Shechem” (RSV) where both Jacob (Gen. 35:4) and Joshua (Josh. 24:1, 26) affirmed fidelity to Yahweh; now Abimelech uses the place to sanctify his treachery under the auspices of Baal-Berith.” 9:7–20 Listen to me so that God may listen to you: Davis (Such a Great Salvation, p. 123) agrees that this is the main point: “The ...
... ; the springs could refer to the infidelity of the woman or of the man. The NIV interprets the verse as a rhetorical question although the interrogative particle is not present. This suggests that the verse refers to the man. The emphasis in verse 17 is on fidelity to the woman; she will reciprocate and bring him joy. The animal images (v. 19) compare with Song 2:17 and 4:1–2. A rhetorical question in verse 20 rounds off the recommendation of the sage. 5:21–23 These verses seem to have no connection ...
... God’s wrath. 2. God does not use worldly standards to evaluate ministry. As the famed preacher of the fourth-century church John Chrysostom reminded his congregation, God’s rubric for evaluation is christological and soteriological in character (Hom. 1 Cor. 10.2). Fidelity to the wisdom of the cross must be the measuring stick for any and all Christian activity. Paul’s emphasis in 3:18 on becoming a “fool” is designed not to encourage ignorance or a lack of refinement but to remind the Christians ...
... to one another (11:11), do not see how a rift in their relationship affects their worship of God, they have missed how their relationship is exemplified in the relationship between Christ and God (11:3). As Paul sees it, a violation of marital fidelity is a violation against the very being of God, whom Christians worship as perfect community between Father, Son, and Spirit. Paul’s elevation of the wife (“nor is man independent of woman” [11:11]) is surprising in the Corinthian context, but the reverse ...
... Daniel and his friends are examples of this reality. Remind your audience that believers today also have corporate responsibility. What individuals do affects the whole community of believers, and what the community does affects each individual. Remind them that God expects fidelity from his people no matter how difficult or unfair our circumstances. He holds us accountable for our beliefs and actions and allows challenges to our faith so that we may be refined and purified witnesses to our world. 3. God is ...
... –19) is supplemented by ethical instruction on other topics (6:1–19) and framed by introductory and concluding material (5:1–2, 7, 21–23; 6:20–23; 7:1–4). Proverbs 5 differs from chapters 6–7 in its positive commendation of marital fidelity and its delights. A general warning against the “strange” (KJV) or “adulterous” (NIV) woman (5:3–6; see commentary on 2:1–22), which expands on 2:16–19, follows the usual call to attentiveness (5:1–2). Acquiring discretion (5:2) is critical ...
... with the priests, who have turned away from glorifying the Lord, led people into sin, and disregarded their duties. The lives and teaching of the priests cause people to sin against the Lord. Thus, they breach the terms of the covenant. A breach in covenant fidelity evokes God’s wrath, judgment, and curse. Malachi 2:9 is a summary of 1:6–2:8. The repetition of the word translated “despise” or “show contempt for” (1:6; 2:9) forms an inclusio, for Yahweh has charged the priests with despising his ...
... only by those who have come through the process of purification. The righteous who lived before Christ looked forward to his coming and experienced the acceptance of their offerings in faith. The reference to the past is an expression of God’s covenantal fidelity. God does not change. He has always expected his children to bring him offerings in the spirit of purity and righteousness. The opponents of the prophet’s message have charged that God delights in evil; the prophet responds that God does not ...
... to have a special interest in the status of those believers who are killed for refusing to worship the beast (cf. 13:15), this community includes all who belong to the Lamb (cf. 14:4). Membership in the eschatological community does not require martyrdom, only fidelity. 15:3–4 The phrase, song of Moses … and the song of the Lamb, prepares the reader for the hymn of praise which follows. Even though the hymn’s content derives from the biblical psalter, John’s reference to the song of Moses frames its ...
... of wilderness wandering. But he will face his tests with a different outcome. Whereas the old Israel was incapable of keeping their trust in God and their commitment to the covenant, Jesus as the new Israel remains steadfast and his fidelity to God unwavering. Although God was the tester of Israel in the wilderness, the devil proctors Jesus’ exam. Matthew refers first to “the devil” (“diabolos”), but then switches to “the tester” or “tempter” (“peirazon”) which connects the devil’s ...
... to his community. The central concern of the writer throughout Hebrews is that Christians realize how their membership in the new covenant gives them special privileges as well as special responsibilities. The fierceness with which this writer demands Christian fidelity to the new covenant suggests that there may have been some backsliding or at least some questionable behavior manifesting itself in the community the writer addresses. It is clear that, according to the author, there is no second repentance ...
... contrast, Anna was 84 when she was called into service (Luke 2:36-37). God first called Abram when he was 75 years old - yet Isaac was not born until Abram was 100. For a quarter of a century Abram remained steeped in his active, living faith, trusting in the fidelity of God to the established covenant.
... of cultic prostitution alive. Hosea's marriage to the prostitute Gomer transformed the ground on which these pagan rites were practiced. With their being husband and wife, the focus on the relationship was no longer mere fertility, but fidelity. Marriage was a highly structured, carefully covenanted, jealously maintained contractual agreement, not some sexual fling. Covenant language allows Israel to escape from the pointless, endless, seasonal round robin of the ba'als by moving the context of this ...
... ; 1 Kgs. 18:39; Job 37:1, 24; Pss. 33:8; 65:6–9; Jer. 5:22, 24; 10:7), and the Lord’s universal judgment brings fear upon the whole earth (cf. Ps. 76; Isa. 41:5). In Deuteronomic tradition, fear most often means “worship” in the sense of fidelity to the covenant of God (cf., e.g., Deut. 5:29; 6:2; 10:12, 20; 2 Kgs. 17:7–41). In the Psalms, “Yahweh-fearers” always refers to the community or nation that worships Yahweh (cf., e.g, Pss. 15:4; 22:24, 26; 31:20; 60:6; 66 ...
... and the context from which it is taken cannot be overstated. In Scripture, it is used as the main argument against polygamy, sexual immorality, and divorce. No one verse speaks more strongly for the sacredness and permanency of the marriage bond and for fidelity within marriage. 5:32 As appropriate as Genesis 2:24 is in describing the essence of marriage, and as overcome as the author is by the beauty of such a relationship, he still is preoccupied with thoughts about Christ and the church. Consequently ...
... would then prohibit second marriages after the death of a spouse, but it would also obviously—perhaps especially—prohibit divorce and remarriage. Some scholars (e.g., Hanson) would make it refer only to the latter. Fourth, it could be that it requires marital fidelity to his one wife (cf. NEB: “faithful to his one wife”). In this view the overseer is required to live an exemplary married life (marriage is assumed), faithful to his one wife in a culture in which marital infidelity was common, and at ...
... cf. 1 Tim. 6:12; 1 Cor. 9:24–27; Phil. 3:12–14), Paul offers this well-known reflection on his own ministry (not his life in general, as it is so often interpreted). In three striking sentences he affirms both the finality of things and his fidelity to his calling. I have fought the good fight (lit., “I have contested the noble contest”). As in 1 Timothy 6:12, this is an athletic, not a military, metaphor. The “contest” is probably a metaphor for a race (so Pfitzner), not wrestling or boxing (as ...
... funds”), since slaves were often entrusted with buying goods and also often had a degree of private ownership. On the contrary (but, a strong adversative to the two negatives), to show that they can be fully trusted (lit., “demonstrate all good faith,” or “fidelity”). This use of “faith” (pistin) to mean faithfulness is a Pauline usage in the NT (see esp. Gal. 5:22). These attitudes—and behavior—are again for the sake of the outsider. But what was said in a somewhat negative way in verse ...