Bible Commentaries

Genesis 1:4 — Darkness was not a creation like light but the absence of light (cf. Genesis 1:2). Darkness (Heb. hosek) in Scripture often connotes evil (cf. Exodus 10:21-23; 1 Samuel 2:9; Job 3:4-5; Psalms 35:6; Joel 2:2). Moses presented God as knowing what was good for man (wise) and as providing that for him (loving). This not only reveals aspects of the Creator’s character, but it also prepares the reader for the tragedy of the Fall (ch. 3).

Exodus 33:1-6 — God would not now dwell in the midst of the Israelites as He intended to do in the tabernacle because they had repudiated His covenant with them (Exodus 33:3). The announcement of the change in God’s relation to Israel and the consequent loss of blessing led the people to mourn and sacrifice out of sorrow (Exodus 33:4-6). They willingly gave up the use of the ornaments that they had used in the rebellion and that were, therefore, an offense to God.

Esther 6:1-14 — chapter: the king’s insomnia (Esther 6:1 a), his choice of entertainment (Esther 6:1 b), the servant’s choice of books (Esther 6:1 c), the king’s delay in rewarding Mordecai (Esther 6:2-3), and the timely arrival of Haman (Esther 6:4-5). [Note: Wiersbe, pp. 733-35.]

Psalms 119:25-32 — 4. A prayer for greater understanding 119:25-32 The writer felt the need of the refreshment that God’s Word can provide (Psalms 119:25; cf. Psalms 119:37; Psalms 119:40; Psalms 119:50; Psalms 119:93; Psalms 119:107; Psalms 119:149; Psalms 119:154; Psalms 119:156). He then called on the Lord for understanding, strength, and security (Psalms 119:26-29). He promised to obey God when he received greater understanding because he valued the law highly (Psalms 119:30-32).

Psalms 142:3-4 — 2. David’s lament of his condition 142:3-4 Even when David could not see his way clearly, God knew what course he should take to reach safety. It seemed to the psalmist that the path he took was one that his enemy had booby-trapped. Evidently if David had had a human defender, that person would have been standing at his right hand, but no one was there. He felt totally forsaken by all other people, and without God’s help, escape was impossible.

Psalms 50:2-3 — theophanies, and they symbolize irresistible judgment and awesome power. "His appearance (theophany) is attended by phenomena designed to inspire ’fear’ in man: fire and a tempest. God is like ’a consuming fire’ (cf. Deuteronomy 4:24; Deuteronomy 9:3; Isaiah 66:16; Hebrews 12:29) when he comes in judgment. In his anger he may storm like a ’tempest’ (cf. Isaiah 66:15)." [Note: VanGemeren, p. 374.]

Proverbs 16:6 — We do not atone for our own iniquity by being loving and truthful. This proverb is not a denial of our need for God’s atonement. However, we can and should cover (atone for) the mistakes of others lovingly and truthfully (1 Peter 4:8), as God covers our sins. What will keep us all away from evil is the fear of Yahweh. "The fear of Jahve is subjection to the God of revelation, and a falling in with the revealed plan of salvation." [Note: Delitzsch, 1:339.]

Isaiah 24:15 — Because the remnant will praise God in the west (Isaiah 24:14), Isaiah called for praise of Him in the east (Heb. ’ur, lit. place of fire) as well-for universal praise, in other words. Specifically, the Gentile nations (the coastlands of the sea, the people farthest from Israel) need to praise Him. Their response will be the beginning of a great pilgrimage to Zion to honor the Lord (Isaiah 2:2; Micah 4:1). [Note: See Otto Kaiser, Isaiah 13-39, p. 188.]

Isaiah 41:24 — Since these challenges go unanswered, the Lord judges the idols as nothing, and their supposed work amounts to nothing (cf. 1 Corinthians 8:4). Furthermore, people who worship them are an abomination because they follow such nonentities and because in doing so they become like their gods. "It is not the idea of polytheistic idolatry that is abominable [in itself], but rather the act

Isaiah 47:4 — that had lifted up itself in pride and had oppressed God’s chosen people. "These verses assert two principles which lie at the heart of divine providential government of the world: retribution (3cd) and the centrality of the people of God (4)." [Note: Ibid., p. 372.]

Isaiah 61:4-11 — The benefits of the mission of the Anointed One 61:4-11 The Anointed One would fulfill God’s ancient promises to Israel. "The Servant of Jehovah celebrates the glorious office committed to him, and expounds the substance of the gospel given him to proclaim. It points to the restoration of the

Jeremiah 13:21 — What would the city say when the Lord appointed other rulers over her whom the leaders of Jerusalem had cultivated, namely, the Mesopotamians? This may be a reference to King Ahaz’s earlier request for Assyrian help against Israel and Aramea (2 Kings 16:7; Isaiah 8:5-8). [Note: Kelley, p. 193.] However, there were many times when Judah had relied on and courted Mesopotamian powers in the past (cf. Jeremiah 4:30). Jerusalem would be in agony over this situation, like a woman in labor pains.

Jeremiah 21:5-6 — The Lord promised that not only the Babylonians but He, too, would fight against the city. He would bring His strong arm against Jerusalem in anger and would strike down its inhabitants (cf. Deuteronomy 4:34; et al.). Normally the Divine Warrior fought for His people, but now He would fight against them. Humans and animals would die from the sword and from diseases, a curse for breaking covenant (cf. Jeremiah 14:12; Jeremiah 32:24; Exodus 5:3; Exodus 9:15; Numbers 14:12).

Jeremiah 33:15 — At that future time, Yahweh would cause a righteous Sprout from the Davidic line of kings to appear, a legitimate ruler. He would rule in justice and righteousness on the earth (not just in heaven; cf. Jeremiah 23:5-6). Other messianic passages in Jeremiah picture Him as the fountain of living waters (Jeremiah 2:13), the good Shepherd (Jeremiah 23:4; Jeremiah 31:10), the Lord our righteousness (Jeremiah 23:6), David the king (Jeremiah 30:9), and the Redeemer (Jeremiah 50:34).

Jeremiah 5:26-27 — Many of the Judahites had wickedly tricked their neighbors and had accumulated wealth by deceiving them. They had put their fellow Israelites in their debt, robbed them of their freedom, and so caged them like birds (cf. Habakkuk 2:6; Habakkuk 2:8; Mark 10:19; 1 Thessalonians 4:6; Titus 2:10). "Birds were snared with a net; men closed the net with cords when a bird came into it. Then the birds were put into a basket (. . . Micah 7:2)." [Note: Graybill, p. 664.]

Zephaniah overview — scholars to regard Zephaniah as the product of one writer. [Note: For further discussion of the book’s unity, see Richard D. Patterson, Nahum, Habakkuk, Zephaniah, pp. 290-92.] DATE Zephaniah ministered during the reign of King Josiah of Judah (640-609 B.C.; Zep_1:1). Scholars debate just when during his reign Zephaniah wrote, before [Note: E.g., ibid., p. 276; H. A. Hanke, "Zephaniah," in The Wycliffe Bible Commentary, p. 883; David W. Baker, Nahum, Habakkuk and Zephaniah, p. 91; Leon

Deuteronomy 30:1-10 — to occupy it again (Deuteronomy 30:3-5). He would also permanently change the people’s heart attitude toward Himself (Deuteronomy 30:6). Here Moses anticipated a new covenant that eventually replaced the old Mosaic Covenant (cf. Jeremiah 31:31-34; Ezekiel 36:22-28; Romans 10:4-13; Hebrews 10:1-9). "While the repossession of the land can be said to some extent to have been fulfilled by the return of the Jews following the Babylonian exile (cf. Jeremiah 29:10-14; Jeremiah 30:3), the greater

1 Peter 5:11 — God has enough power and ability to help us endure whatever suffering He allows us to experience (1 Corinthians 10:13). Peter concluded this statement about God’s sufficiency with another benediction (cf. 1 Peter 4:11). To summarize, Peter exhorted the church elders to shepherd those under their care. He exhorted younger Christians to submit to their older brethren. And he exhorted all to stand firm against Satan’s attacks armed with an attitude of submission

1 John 3:15 — "Every one" includes Christians. Murder is the ultimate outward expression of hatred (cf. Matthew 5:21-22). The key to the statement that concludes this verse is the words "abiding in him." John evidently meant that no Christian whose eternal life (i.e., Jesus Christ; 1 John 1:2) has control of him, who is walking in fellowship with God, will commit murder. Some believers have committed murder, but they were not abiding believers when they did so (cf. John 15:4).

2 John 1:12 —      John had more to say on this subject that God did not lead him to record in this letter. He could have written this epistle on one standard size sheet of papyrus. [Note: Smalley, p. 314.] We do not know if John was able to follow through with his desire to visit his readers soon. His readers’ joy would be full when they understood the issue presented here more fully as well as when John visited them (cf. 1 John 1:4).