Bible Commentaries

2 Kings 2:1-14 — The transfer of prophetic power 2:1-14 The Gilgal in view may have been the one between Jericho and the Jordan, or it may have been one about seven miles north of Bethel since Elijah and Elisha went down to Bethel (2 Kings 2:2). [Note: Wiseman, p. 195.] This account presupposes previous

1 Chronicles 4:1-40 — B. The House of Israel chs. 4-7 The writer’s next concern was to trace the line of people to whom and through whom God promised to bring blessing and salvation. That nation was Israel, the descendants of Jacob. The writer viewed Israel as consisting of 12 tribes, not just

Psalms 1:4 — 2. The wicked 1:4 The term "wicked" (Heb. rasa’) usually describes people who do not have a covenant relationship with God. They have little regard for God but live to satisfy their passions. They are not necessarily as evil as they could be, but they

Psalms 2:4 — David envisioned God as ruler over all, sitting on His royal throne in heaven, not at all threatened or worried about the plan of the nations, but laughing at its futility. The figure of God sitting on His throne is a common personification that the psalmists used (cf. Psalms 9:11; Psalms 22:3; Psalms 29:10; Psalms 55:19; Psalms 102:12; Psalms 113:5; Isaiah 6:1; Ezekiel 1:26; Revelation 4:2; Revelation 5:1). This is the only place in Scripture where the writer described God as laughing.

Psalms 32:1-2 — that suffered death, the punishment for sin, took the guilt of the sinner in his or her place. This provision was only temporary, however, until God would provide a perfect human being whose substitute death would atone for sin fully (Hebrews 9:11-14; cf. Romans 4:7-8).

Psalms 32:7 — occasion to praise His name. Charles Wesley’s hymn "Jesus, Lover of My Soul" drew on Psalms 32:6-7: "While the nearer waters roll, While the tempest still is high; Hide me, O my Saviour, hide . . ." "In Psalms 32:3-4 David was hiding from God, but in Psalms 32:7 he is hiding in God." [Note: Ironside, p. 191.]

Amos 9:12 — blessing would extend even to them, representing all Israel’s former enemies. All the nations would become associated with the name of Yahweh then and would enjoy His lordship and protection (cf. Genesis 12:3; Isaiah 9:1-7; Isaiah 11:1-13; Isaiah 42:1-7; Isaiah 45:22-25; Isaiah 49:5-7; Isaiah 55:1-5). Amos described three different groups as remnants: (1) a small group of the faithful within Israel in his day in contrast to all Israel (Amos 3:12; Amos 4:1-3; Amos 5:3; Amos 6:9-10; Amos 9:1-4),

Deuteronomy 14:22-17 — 4. Laws arising from the fourth commandment 14:22-16:17 The fourth commandment is, "Observe the Sabbath day to keep it holy" (Deuteronomy 5:12). The reason for observing the Sabbath day was Yahweh’s redemption of Israel from bondage in

Deuteronomy 32:15-18 — "righteous nation." This pet name reminded Israel of her holy calling. As an ox, Jeshurun had become unresponsive due to the fatness she had gained as a result of God’s blessings. "The chiastic structure by which Deuteronomy 32:4-14 match Deuteronomy 32:15-18 in reverse suggests the reversal of Israel’s pledges of covenant commitment to the Lord." [Note: Merrill, Deuteronomy, p. 416.]

John 14:6 — Jesus again gave an enigmatic answer. He had already said plainly that He would die and rise again at least three times (cf. Mark 8:31-32; Mark 9:30-32; Mark 10:32-34). Nevertheless the disciples’ preconceptions of Messiah’s ministry did not allow them to interpret His words literally. The words "way," "truth," and "life" are all coordinate in Jesus’ answer; Jesus described

Galatians 3:23-27 — punishment as a way of keeping his children in line." [Note: George, p. 265.] The Law did just that for Israel. [Note: See Michael J. Smith, "The Role of the Pedagogue in Galatians," Bibliotheca Sacra 163:650 (April-June 2006):197-214.] The Law was essentially a disciplinarian for the Israelites. However the need for that kind of assistance ended when Christ came. "Christ is the real teacher, who takes us in hand and shows us the way of God in terms of grace." [Note: Harrison,

Joshua 16:1-10 — 4. Joseph’s inheritance chs. 16-17 The writer may have dealt with the tribes of Ephraim and Manasseh together since Jacob had given Joseph the second largest blessing after Judah (Genesis 49). Moreover half the tribe of Manasseh had already received

1 Timothy 5:1-2 — B. Basic principles of interpersonal relationships 5:1-2 Paul turned to the subject of interpersonal relationships to help his son in the faith get along with people effectively and instruct others wisely. What he had written in 1 Timothy 4:11-13 might have led Timothy to understand his mentor to mean that he needed to resort to harsh and overbearing action. Consequently Paul hastened to explain that Timothy should not be abusive in prescribing and teaching these things. This brief section

Hebrews 3:12 — aphistemi) and "apostasy" (defection, apostasia) do not by themselves indicate whether believers or unbelievers are in view. The reader must determine this from the context. Here believers seem to be in view (as in Luke 8:13; Acts 15:38; 1 Timothy 4:1; cf. Luke 2:38; 2 Timothy 2:12 b; Hebrews 4:4) since the writer called them "brethren." Some people refer to Christian apostates as backsliders. However the apostates in view here were very serious backsliders. In other contexts, unsaved

James 4:11-12 — B. Self-exaltation 4:11-12 Having dealt with the source of interpersonal and inner personal conflicts that believers in particular and all people generally experience, James dealt next with a different aspect of the same problem. He did so to motivate his readers further to forsake the philosophy of the world that puts self first. Criticizing others is dangerous not only because it is a form of selfishness but also because the critic exalts himself even over God when he or she criticizes.

1 Peter 4:12 — (burning) ordeals in the sense that they were part of God’s refining process and were uncomfortable (cf. 1 Peter 2:11). It was for their testing (Gr. pairasmos, proving), to manifest their faith, that God allowed their sufferings (cf. James 1:2-4).

1 Peter 5:7 — This verse does not introduce a new command but explains how to humble oneself: by entrusting oneself and one’s troubles to God (Psalms 55:22; cf. Matthew 6:25-34; Philippians 4:6). We can do this because we have confidence that God cares for our welfare. "Mermina [sic, merimna] = worry or anxiety as when one does not know whether to do this or to do that, ’distraction.’" [Note: Lenski, p. 224. Cf. Psalms 55:22; 37:5; Luke 10:41; 12:11-12.]

1 Samuel 20:1-11 — that when we try to follow God faithfully some people will oppose us simply because we want to do God’s will. Their antagonism is not the result of our sinfulness but theirs. Jonathan assured David that he had done nothing wrong (cf. 1 Samuel 14:45), but Jonathan did not understand the intensity of Saul’s hatred for David (cf. 1 Samuel 19:6). He was in a state of denial. There are several oaths and strong affirmations in this chapter (1 Samuel 20:3; 1 Samuel 20:12-13; 1 Samuel 20:16-17;

1 Samuel 25:18-22 — Abigail’s preparations for appealing to David 25:18-22 As Abimelech had done earlier (1 Samuel 21:4), Abigail prepared to sustain the Lord’s anointed and his men with food. Compare Jacob’s similar scheme to placate Esau (Genesis 32:13-21). Was it proper for Abigail to do this without telling her husband? I would say that it was since she

2 Samuel 21:15-22 — the underlying reality, which is Yahweh." [Note: Gordon, p. 298.] The pericope may describe what happened when David was fighting the Philistines early in his reign (cf. 2 Samuel 5:18-25), probably right after he became king of all Israel in 1004 B.C. [Note: Merrill, Kingdom of . . ., pp. 237-38.] However, it is really impossible to tell how the incidents recorded here relate to others mentioned in the book, or even if they do. "The giant" (2 Samuel 21:16; 2 Samuel 21:18; 2 Samuel