... but must be controlled by bit and bridle or they will not come to you.” Bildad accuses Job of calling the friends stupid, when they are really established sages of reputable insight. He is not far from wrong, of course, because Job has disparaged their intellect on several occasions—usually in response to what he feels are their attempts to deny his wisdom (e.g., 12:2–4). Heat and rage often come when we feel belittled and discounted. When we feel “less than” we often use anger as a protective ...
... a high priest, his offering must be of an entirely different order. 8:5 The word for copy (hypodeigma) and the word for shadow (skia) sound like the language of Hellenistic philosophy, but the ultimate reality to which they point is not something perceived only by the intellect, but something which occurred in the historical process: the cross of Christ. Copy occurs in the same sense in 9:23. See H. Schlier, TDNT, vol. 2, pp. 32f. Shadow is used similarly in 10:1 (and in Col. 2:17). See H.-C. Hahn, NIDNTT ...
... Christian hymn into his letter. Whatever the case, the hymn’s content perfectly fits with Paul’s message to these Philippian Christians. Not only does the hymn focus on the humility of Christ; this lyrical format necessarily involves both the intellect and the emotions of Paul’s reader — accomplishing the “same mindedness” that the apostle so wants to evoke within the Philippian community. Although there are numerous theological points to ponder within this hymn, they are not the reason for Paul ...
... of love. This is not so much an addition to the original text as it is a cultural adjustment made by Jesus for a strongly Hellenized environment - for the Greek thought and language separated the seat of emotions (the heart) from the seat of the intellect (the mind). The Hebrew never made this distinction, finding the term heart (Hebrew leb) to be an adequate home for both kinds of sensibility. In verse 31 Jesus combines the love that is commanded for God with the love of the neighbor commanded in Leviticus ...
... ," and claims as his own those who "belong to the truth." "Truth" for Jesus is not merely something that is thought; truth is felt, truth is acted out and enacted in life. In Hebraic culture, there is no such thing as a separate intellect. Mind, body and emotions are inextricably bound together. The root meaning of the Hebrew emet, "truth," is "trustworthy" or "faithful." In Hebrew, "truth" is a term more descriptive of a person than any intellectual proposition. (For more discussion on this difference, see ...
... elsewhere by Luke of judicial inquiry; cf. Luke 23:14; Acts 4:9; 12:19; 24:8; 28:18). This they did with great eagerness, meeting with Paul, not only on the Sabbath, but every day (v. 11; cf. v. 17; 19:9; see disc. on 13:42). Thus the intellect and the will (but also the heart and, of course, the Holy Spirit; see disc. on 16:14) were involved in the response of those who came to faith. This point is made clearly in the Greek by the conjunction between verses 11 and 12 (not shown in NIV). These ...
... 18; Eph. 5:8; 1 Pet. 2:9; 1 John 1:7; 2:8ff.). This illumination takes place—literally—in the eyes of your heart. In biblical language, the “heart” is a comprehensive term used for the entire inward self or personality of an individual, including intellect, will, and emotions (Matt. 5:8; Rom. 10:8–10). Being enlightened by the light of God’s truth affects one’s entire inward being. One of the problems in the interpretation of this verse is the meaning of “enlightenment.” In the Greek, peph ...
... you,” verse 2a; “I will bring you down,” verse 4c. Like the king of Babylon boasting of his invincible deity in Isaiah 14:13–14, Edom has boasted, verses 3–4. Its pride in its own strength and self-sufficiency has deceived it in its heart, the seat of its intellect and will, verse 3. But such pride is a challenge to the sovereignty of God, and God will not put up with it (cf. Mark 8:35 and parallels; Ps. 51:17; Isa. 57:15). Thus, the judgment of God that follows in the rest of the book is not ...
... characteristic Deuteronomic phrase (seen in 4:29; 10:12; 11:13; 13:3; 26:16; 30:2, 6, 10). The heart (lēbāb) in Hebrew was not so much the seat of emotions and feelings—as it is in English metaphors—as the seat of the intellect, will, and intention. You think in your heart, and your heart shapes your character, choices, and decisions. It is also the center of the human being as a moral agent (cf. also its prominence in Proverbs). It is understandable, therefore, that the gospel version of the great ...
... of a chapter like Deuteronomy 13 when we don’t know what it is talking about. We have long since failed the test of verse 3. For only those who know and love the living God “with all their heart (= understanding, mind, intellect) and soul (personal commitment)” know what idols are. One of the most critical missiological tasks facing the church today is to recover, rethink, and reapply a fully biblical understanding of idolatry, with a sober and painful evaluation of the extent of its penetration ...
... . Take my feet, and let them be swift and beautiful for Thee. Take my voice, and let me sing always, only, for my King. Take my lips, and let them be filled with messages from Thee. Take my silver and my gold; not a mite would I withhold. Take my intellect, and use every pow’r as Thou shalt choose. Take my will, and make it Thine; it shall be no longer mine. Take my heart, it is Thine own; it shall be Thy royal throne. Take my love, my Lord, I pour at Thy feet its treasure store. Take myself ...
... as background to the quotation that follows. A scientist and mathematician, Pascal received an illumination from God and was converted in 1654. Pensées was to have been a careful and thorough defense of Christianity, a work that would convict the intellect, but what we read are, says T. S. Eliot in his introduction, “the first notes for a work that was far from completion.”1 Nevertheless, the collection of what has been described as “fragmentary writings” has endured, beloved and revered. In ...
... unknown among the destitute of society. Loneliness sinks deep into his soul until he understands his calling and knows he is not fit to be a leader. He knows that all he can do is pray, and he says to the Lord, “I have been blind to many things. My intellect is weak. I have not seen how many-sided is this world in which you have placed me in a position of trust. . . . I ask you to guide me now, to give me that strength and intelligence that I have failed to find in myself.”7 The novel is something ...
... and God’s forgiveness? 1. True repentance shows remorse. The first step in repentance is remorse. A person must “feel sorry” or “feel guilty” for what he or she has done (see Lev. 6:4 and comments above). Repentance involves the whole human personality: intellect, emotion, and will. One must not only “know” that one has done wrong; one must also “feel” the wrong that has been done and “act” to change one’s behavior. The ritual of sacrifice was not enough. David writes in Psalm 51:16 ...
... about Christ’s teaching that it is “not given us in that cut-and-dried, fool-proof, systematic fashion we might have expected or desired. . . . We cannot reduce them to a system. . . . His teaching cannot be grasped by the intellect alone.”2 Good theology may be mixed with inaccurate application, prescribing a cure before diagnosing the disease. Medical Stories: Many stories exist of doctors who have operated improperly or who have administered the wrong medicines because of misdiagnosis, mistakes ...
... , sovereign, eternal; these attributes are His alone and by their very definition cannot be shared with another. But there are other attributes which He can impart to His creatures and in some measure share with His redeemed children. Intellect, self-consciousness, love, goodness, holiness, pity, faithfulness—these and certain other attributes are the points where likeness between God and man may be achieved. It is here that the divine-human friendship is experienced. . . . Unquestionably the greatest ...
... Answer me then, if you can. Elihu takes the tone of a prosecutor as he addresses Job directly. Job has been regarding himself as the plaintiff, but Elihu tries to compel him into the role of the guilty defendant. Elihu seems to be overly impressed with his own intellect, because the words “if you can” imply that Job in fact cannot answer him. There is no record in the book that Job does venture an answer to Elihu, but instead Yahweh speaks up when Elihu is finished at last at the end of chapter 37. 33:8 ...
... worship other gods is to chase after nothingness. Since God is the one and only God, verse 5 commands us to “love” him (one of fourteen times in Deuteronomy). We are to love him with “all [our] heart,” which in this case refers to our mind and intellect (Jer. 5:21; Hos. 7:11), and with “all [our] soul,” which refers to our total being, life, and vitality. Parents in Israel are to make sure that conversation about such things is a daily part of their children’s lives. There is to be no excuse ...
... summons believers to be transformed (v. 2), to be led by the Spirit (8:14), to become his “workmanship” (Eph. 2:10). Transformation by God begins by the renewing of your mind. Among much of Christianity there is, if not a skepticism about the intellect, an uncertainty about it. A greater premium is placed on right actions than on right thought, on proper behavior than on the reasons and motives for it. The renewed mind must be understood against the “depraved mind” of 1:28. A depraved mind, of ...
... 17 commends honesty from both inside and outside. It suggests that inner hate brings inappropriate action. The issues are still justice and honestly working out relationships. The verse expresses both individual and community concerns. In Hebrew the heart is the seat of the intellect or mind or will, from which comes good or ill. When ill comes, the Holiness Code here indicates that a person will bear the consequences. With verse 18 we reach the center of the chapter, on a high note of morality. The verse ...
... imperative) so that people will see their good deeds and give praise to God. Note that the light does not originate with believers; they are to let it shine. The light is seen in the good things they do. It is less a message directed to the intellect than a way of life lived out before others. When outsiders see that following Christ leads to a life of good deeds, they will praise not the believer but the believer’s Father in heaven. If the Beatitudes leave the impression that life in the kingdom is ...