... the church in order, as for the first time. In each case the activities seem already to be present. What Paul is doing, rather, is correcting abuses of various kinds. For example, it may be assumed that men pray, and do so with raised hands (v. 8). The instruction here is that they do so with “holy” hands, not “soiled” by anger or argument. If that be so, then what might be the place of this first paragraph in the argument? The frequent answer is that the point lies in verse 2, that prayer be made ...
... and found to be so at the coming of our Lord Jesus Christ (v. 23). Confident that God will answer this prayer (v. 24), Paul asks for prayer for himself and his colleagues (v. 25; cf. 2 Thess. 3:1–5). The final greeting (v. 26) is followed by an instruction that this letter be read to the whole church (v. 27). He then pronounces the grace (v. 28). 5:12 Now we ask you, brothers (for erōtaō, “to ask,” see disc. on 4:1). The tone is respectful as he asks the Thessalonians to show respect for their ...
... to my feet and a light for my path (v. 105). The psalm is filled with expressions of longing for your laws (v. 20; cf. vv. 5, 20, 40, 131, 174). Through the day and the night (vv. 147–148, 164) the speaker is mindful of Yahweh’s instruction. In order to obey it, the speaker does exercise willful determination (vv. 44, 57), but even this exercise of will is predicated on Yahweh’s supervision, in which he acts as one’s personal tutor: “Teach (the Hb. verb form of tôrâ) me,” O LORD, to follow ...
... in some detail upon the two matters expressed in the charge in chapter 1: the nature of the errors of the false teachers (4:1–5; cf. 1:3–11, 19–20) and Timothy’s role in Ephesus (4:6–16; cf. 1:18–19). The intervening instructions of chapters 2–3, on “what kind of conduct befits a member of God’s household,” are themselves to be understood against the backdrop of the teachings and activities of the straying elders. Now, in 4:1–5, Paul returns to these teachers. First, he says that ...
... seems to divide humanity into two distinct classes whose fates can be easily distinguished. But we are unfair to psalms if we presume they provide a full, accurate report of current circumstances. A psalm is not a newspaper article. A psalm of instruction, for example, seeks to correct improper attitudes and so offers an alternative perspective, referring to aspects of reality that are not so obvious (e.g., that the wicked will ultimately be judged). It does not describe mere observable reality; instead, it ...
... it is not just the importance of prayer but the manner in which it is offered that is stressed. This exhortation may be a caution against casualness in prayer. The call to “watchfulness” formed one of the categories of the baptismal (catechetical) instruction that was given to new Christians (cf. Eph. 6:18–20: “Pray … be alert”; 1 Pet. 4:7; “clear minded … pray”; 5:8: “Be self-controlled and alert”). Its inclusion in Colossians is another example of traditional material that was taken ...
... Titus) tend to be “all business,” 1 Timothy is more so, despite its more frequent personal exhortations to Timothy. The Second Letter to Timothy is more personal in every way, including an opening thanksgiving (1:3–5) and a much longer conclusion, with personal instructions (4:9–18) and final greetings (4:19–22). The information gleaned from verses 12–13 gives us some help in piecing together the history of this period in Paul’s life. As with 1 Timothy, but in sharp contrast to 2 Timothy, Paul ...
... ” the doorway, not permitting the destroyer to enter and strike down the people. This compellingly foreshadows the protective blood of Christ, the Passover lamb, as he bore the destructive wrath of God against sin (1 Cor. 5:7). This section includes instructions both for the Passover in Egypt and for its commemoration on an annual basis. The liturgical component keeps alive for each successive generation the memory of God’s deliverance, particularly engaging the children. The Lord gives both sets of ...
... this chapter counter disloyalty to God by prohibiting Israelites from offering idolatrous sacrifices in the open country to male goats or goat demons, with which the Israelites have committed (spiritual) promiscuity (17:5, 7; cf. 20:5; Exod. 34:15; Deut. 31:16). This material aptly follows instructions for the Day of Atonement since such illicit sacrifices appear related to (and perhaps a reaction to?) dispatch of a male goat to Azazel in the wilderness (Lev. 16:10, 21–22). Leviticus 17 reinforces earlier ...
... the absence of discord and the maintenance of harmony between people, a virtue of special importance as these new believers experienced social rejection (1 Thess. 2:14). 5:14 · Life in community:Leaving the theme of community loyalty, the apostles now instruct the believers about their response to various groups within the church: “And we urge you, brothers and sisters, warn those who are idle and disruptive, encourage the disheartened, help the weak, be patient with everyone” (5:14). This ministerial ...
... tribe to preserve his property. Zelophehad’s daughters comply (36:5–12). This passage demonstrates cooperation with God, social justice and harmony, and formation of new families belonging to the generation that will finally inherit the Promised Land. It provides an upbeat, forward-looking conclusion to the records of divine instructions included in the book of Numbers (36:13).
... traveler who comes under the protection of the (divine) host, whose “tent” he has entered (note again 61:4 and its parallel line where refuge is sought; cf. also Ps. 23). 15:2–5a As a question directed to Yahweh himself, verse 1 seeks an oracle of instruction or “torah.” The answer contained in the rest of the psalm should thus be regarded as a divine speech delivered by a priest or temple prophet. (Although v. 4 does refer to Yahweh in the third person, it is part of a phrase that identifies a ...
... comments on 47:5; 68:18) in the procession, symbolized by the cherubim-ark, was the worshipers’ “ascent” (Hb. ʿlh). A liturgist on behalf of the worshipers in procession thus asks, Who may ascend the hill of the LORD? The following priestly instruction or “torah” contains two positive descriptions of character, the first related to behavior (he who has clean hands) and the second to thoughts and motives (and a pure heart). These are matched by two negative descriptions of action: “who does not ...
Israel is to observe the annual celebration, keeping vigil for generations to come because the Lord has kept watch that night. 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 ...
The remaining call to faithful prayer includes several key terms from Colossians. Paul repeats his concern that the Colossians continue to be thankful (1:12; 2:6; 3:15). He speaks again of the mystery of Christ, having explained God’s salvation plan in Christ to bring all people into the family of God (1:26; 2:2). Paul connects his imprisonment with his preaching, much as he did in 1:24. And he invites the Colossians to enter into that ministry by living and speaking the gospel to everyone.
3:14–16 · True religion: In Paul’s absence, he expects Timothy to minister under his authority (see 1 Cor. 4:17, 19; 16:10–11; 1 Thess. 3:1–6). The gospel should be expressed visibly in the life of the church, and Paul wants Timothy’s life (like his own) to exemplify that.The Bible calls God “the living God” when comparing him with dead, false gods. That is especially the case here. Ephesus was the site of a huge temple to the “great” Greek goddess Artemis (one of the seven wonders of the ancient world). ...
The closing notes seem straightforward but are relevant in the question of Paul’s authorship of this letter. Mentioned here are names familiar in other letters of Paul (Tychicus and Apollos). However, there also appear two individuals (Artemas and Zenas) and a place (Nicopolis, apparently on the west coast of the Greek mainland) that are otherwise unattested in Paul. The unfamiliar names seem unlikely from the hand of someone posing as the apostle. In fact, the references seem implicitly to confirm that ...
... 4–8. Here we learn that a “genuine widow” is to be put on the list of widows, provided she has met further qualifications of godly living (vv. 9–10). Then the widow given to self-indulgent living (v. 6) is exposed in detail (vv. 11–13), with instructions for her to remarry (v. 14). Verse 15 makes it clear that all of this was very existential for the church and therefore is not a “church manual” on “what to do with widows in the ongoing church.” A final word is added (v. 16) to bring the ...
... night of the tenth plague. We learn later that they applied the blood with hyssop branches to the doorframes (v. 22; see comment on the use and meaning of the blood at vv. 13, 22–23). The imperative phrase Eat it in haste sums up the specific instructions for eating the meal. Many of the details here are necessities of haste or symbols of haste. The same night that they slaughtered at twilight, they were to eat the meat roasted over the fire. This cooking method was a symbol of traveling, when large pots ...
... they can see the bread. The manna saved in a jar was a visible memorial to the manifestation of the glory of the Lord given on that first hungry morning. It was a reminder of the means by which the people learned to follow the Lord’s instruction and the Sabbath gift that God revealed through it, even before Sinai. The writer’s description of manna endures long after the memory of its appearance and taste were lost. It was white like coriander seed and tasted like wafers made with honey. This should be ...
... attitudes and conduct. The language of the details echoes that used for the overseers, deacons, and women in 1 Timothy 3:1–13 and 2:9–15. The passage then concludes in verses 9–10 with a word to slaves, reminiscent of 1 Timothy 6:1–2. Imbedded in the instructions for the younger men is a word to Titus himself (vv. 7–8), reminiscent of 1 Timothy 4:12–13. Some have seen a similarity between this material and the so-called house codes in Colossians 3:18–4:1, Ephesians 5:21–6:9, and 1 Peter 2:18 ...
... s more spectacular miracles, the crossing of the Red Sea (cf. Exod. 14:21–22), it indeed sends a clear message to Israel that the Lord is with Joshua just as he was with Moses (cf. 3:7). When the whole of Israel has crossed over, the Lord gives further instructions concerning the twelve men chosen earlier (4:2–3; cf. 3:12). They are each to take a stone from the middle of the river, where the priests carrying the ark stand, and carry it to the camp where they will be spending the night. In 4:2–3, as ...
... guard marching ahead of the ark but also of the priests blowing their horns as they march, followed by the rear guard. The author’s use of this expanding layer of repetition likely serves two purposes. First, by repeating the core instructions from the Lord both in Joshua’s instructions to the people and in the report of the people’s actions, the author is thus able to highlight the exact obedience of both Joshua and the people. Second, by leaving out less critical details in the initial report of the ...
... the preposition dia in this phrase. It may be, as we have suggested, that it denotes agency: Jesus acts for God in the transmission. Or it may mean something like “in the name of the Lord Jesus.” Cf. NIV by the authority of.… In any case, the instructions come from the highest authority and must, therefore, be obeyed (for the oneness of the Father and Son, see disc. on 3:11 and 2 Thess. 2:16). 4:3 These orders are that you should be sanctified. The Greek runs, “This is God’s will; [namely,] your ...
... describing the first day of marching around the city and notes that the forces return to the camp and spend the night there (6:11). The suspense builds with every pause as the battle for the minds of Jericho begins. 6:12–19 Joshua gives additional instructions during days two through seven. The day begins at dawn. Days two through six are summarized in three verses (6:12–14). Narration describes the seventh day and brings readers up to the lengthy blast of the shophar and the order to shout (6:16), only ...