While the traditional reading of John 1:3-4 divides the sentences between the verses, there is some text-critical evidence that the perhaps the period should come before the last couple of words of verse 3. Which one is the correct reading, and how can we know?
Jeremiah accuses the Israelites of doing something incredibly foolish: forsaking a reliable source of water for cisterns that cannot even hold water. The prophet uses this image as a metaphor for Israel’s religious infidelity.
Joel sees the outpouring of the Holy Spirit as an eschatological event, an event that demarcates what was for him the “age to come” from what was his “present age”. As Christians, we live in the “age to come” and are beneficiaries of the ideal experience of all Israel having the Spirit and prophesying that is anticipated by Moses in Numbers 11:24-30.
A translation and commentary on Joel 2:32 – “And it will be that all who call upon the name of the LORD will be saved. For on Mount Zion and in Jerusalem there will be an escape, just as the LORD has said, and among the survivors, whom the LORD is calling.”
The KJV rendering of Psalm 5:3 can give one the impression that this is a prayer of general devotion to be recited in the morning. However, a careful reading of the psalm shows that quite a bit more is going on here.
The way of the LORD is a refuge for the man of integrity, but it is ruin for troublemakers.
The biblical concept of “holiness” is not simply “doing good”, but it is the context that defines what is good and infuses our doing good with divine significance. The relationship between holiness and what the world sees as “good” is complex: sometimes they coincide, sometimes they are askew, and sometimes they come directly into conflict.
Psalm 2 is a celebration of the unquestionable supremacy of God and his Messiah over all the rebellious forces of humanity. Not only is this the message of the Psalm’s content, it is even embedded in the Psalm’s concentric structure.
Amos reaffirms that the judgment that is coming will be a targeted one rather than an indiscriminate one. God will shake the world as if in a sieve. A righteous remnant will be preserved. The wicked, however, in particular those who are convinced that nothing bad will happen to them, will perish.
God alone is sovereign. This means (1) that there is no point in trying to appeal to other deities, and (2) that God is the God of the whole world. This means that when God’s covenant people become no different in their conduct from the nations of the world, they cease to be in any substantial way unique and are nothing more than just another “sinful kingdom.”