Bible Commentaries

Genesis 16 overview — disapproval of what Sarai did (cf. Genesis 3:17). He continued to focus increasing attention on the problem of an heir. Sarai had borne Abram no children (Genesis 16:1). She therefore suggested a plan to obtain an heir from his own body (Genesis 15:4). It looked as if everything would work out well until a conflict developed between Sarai and Hagar (Genesis 16:4). This conflict grew into a major crisis when Hagar fled the family encampment pregnant with Abram’s unborn child (Genesis 16:6).

Nehemiah 1 overview — the temple, carried most of the remaining Jews off to Babylon, and knocked the walls down. Consequently the few Jews who remained could not defend themselves (2 Kings 25:1-11). The returned exiles had attempted to rebuild the walls in or shortly after 458 B.C., but that project failed because of local opposition (Ezra 4:12; Ezra 4:23). The returned exiles had received permission to return to their land and to reestablish their unique national institutions as much as possible. Therefore, they needed

Psalms 104:33-35 — 4. Proper responses 104:33-35a The psalmist vowed to praise God with his mouth and with his mind because of God’s creative and sustaining sovereignty. He also prayed that wicked sinners would perish from the earth. They are out of harmony with all

Psalms 15:1 — "dwelling on His holy hill" (i.e., Mt. Zion) picture a person who is the guest of God. Guests in the ancient Near East were those who had an intimate relationship with their host, who had extended his protection and provisions to them (cf. Psalms 5:4).

Psalms 28:2-4 — The psalmist begged God to hear and respond to his petition. Lifting up the hands in prayer symbolized utter dependence on God (cf. Psalms 63:4; Psalms 134:2; Psalms 141:2; 1 Kings 8:35; 1 Kings 8:38; 1 Kings 8:42). The sanctuary (Heb. debir) is where the ark abode. David asked that the Lord not judge him with the sinners who opposed him. Moreover he requested that God would punish the wicked as they justly deserved.

Psalms 33:6-11 — These verses expand the idea that God is reliable (v.4). Psalms 33:6-7 describe creation as coming into existence by the word of God. Psalms 33:8-9 draw a conclusion from these facts, that, since by His word God created the world, everyone should reverence Him. Psalms 33:10-11 depict God’s word as determining what has happened in history since the creation. What the Lord says takes place regardless of the plans of people and nations. His works prevail.

Psalms 71:1-4 — 1. A prayer for the Lord’s help 71:1-4 The writer began by reaffirming his confidence in God, in whom he had trusted in the past (cf. Psalms 31:1-3). He wanted God’s deliverance from the attacks of wicked people so that his confidence in God would not prove in vain. He spoke of the Lord as a refuge, a rock, and a fortress. We do not know if he was under verbal, or physical attack, or both types.

Psalms 93:3-4 — 2. The power of Yahweh 93:3-4 God’s power is greater than that of the tumultuous seas that move with irresistible force and great noise. The Canaanites believed Baal overcame the sea, which they called Prince Yamm. Here the psalmist pictured Yahweh as much mightier than the sea. The early readers of this psalm would have understood it as a polemic against Baalism. Yahweh has true authority over the sea that to ancient Near Easterners typified everything uncontrollably powerful and hostile.

Proverbs 14:24 — The ends of the wise and the foolish are in view. "The wise are crowned, that is, blessed with wealth (cf. Proverbs 3:16; Proverbs 8:18; Proverbs 8:21; Proverbs 15:6; Proverbs 22:4) because of their diligence (Proverbs 14:23), but foolish conduct results not in blessing but in more folly (cf. Proverbs 14:18)." [Note: Sid S. Buzzell, "Proverbs," in The Bible Knowledge Commentary: Old Testament, p. 936. Cf. Toy, p. 296; and McKane, p. 466.]

Deuteronomy 11:1-32 — The consequences of obedience and disobedience ch. 11 The section of Deuteronomy dealing with general stipulations of the covenant ends as it began, with an exhortation to covenant loyalty (Deuteronomy 5:1-5; cf. Deuteronomy 4:32-40). "This chapter is to be understood as a re-emphasis of these principles [that were to govern Israel’s life] before the detailed laws of the so-called Deuteronomic Code (Deuteronomy 12:1 to Deuteronomy 26:19) are presented." [Note: Thompson, p. 151.]

Deuteronomy 25:4 — Animals 25:4 God’s care for animals as His creatures lay behind this law. The Apostle Paul expounded the significance of this command (1 Corinthians 9:9; 1 Timothy 5:18). "The purpose clearly was not only to provide for the ox itself but to make the point by a fortiori argument that if a mere animal was worthy of humane treatment, how much more so was a human being created as the image of God." [Note: Merrill, Deuteronomy, p. 325.]

2 Timothy 1:8 — implying that Timothy was already guilty of this. Because of opposition Timothy had evidently experienced temptation to demonstrate some sign of embarrassment with the gospel and with Paul, perhaps because he was in prison. [Note: See my comments on 4:16.] The apostle reminded Timothy that he was in prison as Christ’s prisoner. Paul consistently referred to himself as Christ’s prisoner (cf. Ephesians 3:1; Ephesians 4:1; Philemon 1:1; Philemon 1:9). He viewed himself as in prison for no

2 Timothy 4:5 — In view of this increasing opposition Timothy needed to keep alert (cool-headed, "wide awake" [Note: E.K. Simpson, The Pastoral Epistles, p. 154.] ) by avoiding false teaching. To do this he needed to maintain self-control under all circumstances. [Note: Earle, "2 Timothy," p. 411.] He needed to endure hardship willingly and to continue proclaiming the gospel to the lost. He would

James 3:10 — known until it also reshapes the life." [Note: Motyer, p. 130.] "The reference is not to the use of profanity in vulgar speech but apparently seems to envision angry disputes and slanderous remarks in inner-church party strife (cf. James 4:1-2; James 4:11-12)." [Note: Hiebert, James, p. 201.]

1 Peter 2:4 — the church’s foundation, He is also alive today. Builders quarried and chiseled huge blocks of stone to support large buildings in the ancient Near East. Some of the Old Testament writers compared God to such a foundation (e.g., Deuteronomy 32:4; Deuteronomy 32:15; Deuteronomy 32:18; Deuteronomy 32:30-31; Psalms 18:2; Psalms 18:31; Psalms 18:46; Psalms 62:2; Psalms 62:6; et al.; cf. Matthew 7:24-25; Matthew 16:18). Peter modified this figure and used it to describe Jesus Christ. [Note: See

1 John 2:20-21 — John 2:19), the faithful believers within the community were "keeping the faith." The "anointing" referred to is evidently the Holy Spirit, whom Jesus gives to each believer at conversion (Romans 8:9; 1 Corinthians 12:13; cf. Luke 4:18; John 6:69; John 14:17; John 14:26; John 15:26; John 16:13; Acts 4:27; Acts 10:38; 2 Corinthians 1:21-22). John said it abode in his readers to teach them and that it was truthful (1 John 2:27). "Anointing designates something for sacred use."

Revelation 20:1 — The first word, "And," supports the idea of chronological sequence. It implies a continuation from what John just revealed (cf. Revelation 19:11; Revelation 19:17; Revelation 19:19; Revelation 20:4; Revelation 20:11-12; Revelation 21:1-2; Revelation 21:22). Amillennial interpreters disagree. [Note: Beale, pp. 974-83.] "John says nothing to place this chapter in the time sequence." [Note: Morris, p. 235. Jack Deere answered this objection

Revelation 20:12 — before this throne are evidently at least the unsaved of all ages who now stand resurrected (Revelation 20:5; Daniel 12:2). They come from all classes and groups of humanity. The "books" contain a record of their deeds (cf. Deuteronomy 32:34; Psalms 56:8; Isaiah 65:6; Daniel 7:10; Malachi 3:16; Matthew 12:37). The "book of life" contains the names of God’s elect (Revelation 3:5; Revelation 13:8; Revelation 17:8; Revelation 20:15; Revelation 21:27; Isaiah 4:3; Psalms 69:28;

Revelation 4:1 — Christ’s invitation 4:1 "These things" refers to the revelation of the messages to the seven churches (chs. 2-3; cf. Revelation 1:19). After John had received these messages, he received a vision of heaven in which Jesus Christ invited him (cf. Revelation 1:10;

Revelation 4:3 — In what sense is God like jasper and sardius (carnelian, NIV) stones? The jasper gem that John saw was evidently a diamond (cf. Revelation 21:11), not what we identify as a jasper today. [Note: Charles, 1:114; Beasley-Murray, p. 113; Mounce, p. 134.] The sardius, named for the town of Sardis where it was discovered, is fiery red. These colored gems probably symbolize the holiness and justice of God (cf. Revelation 1:14; Revelation 10:1; Ezekiel 1:4; Ezekiel