Bible Commentaries

Psalms 128:1-6 — Psalms 128 In this wisdom ascent psalm, the writer rejoiced in the Lord’s blessings. He reviewed previously received blessings and then prayed for greater blessings (cf. Numbers 6:24-26). "In one form or another, the word ’bless’ is used four times, but it is the translation of two different Hebrew words. In Psalms 128:1-2, it is the word asher which is often translated ’happy’ (Genesis 30:12-13), and

Psalms 68:32-35 — 4. The proper response to God scattering His enemies 68:32-35 In conclusion, David called on the nations to praise Yahweh, the sovereign ruler over all. His display of power and majesty, so beautifully set forth in this psalm, is ample reason to do so. In

Psalms 80:4-7 — 2. A lament due to divine discipline 80:4-7 The title "Lord of hosts" suggests God’s ability to deliver His people whenever He chooses to do so. The Lord’s silence in response to the people’s cries for deliverance implied that He was angry with them. As a shepherd,

Proverbs 16:1-16 — B. How to Please God 16:1-22:16 There is a shift in emphasis in Solomon’s anthology here. Pleasing God (cf. 1 Corinthians 7:33; Colossians 1:10; 1 Thessalonians 2:4; 1 John 3:22) becomes a greater factor in the proverbs that follow, whereas those in chapters 10-15 had living successfully more in view. Nevertheless, this is only a change in proportion of emphasis. Both ends are present in both sections of the book (chs. 10-15 and Proverbs 16:1 to Proverbs 22:16).

Proverbs 20:27 — "breath," Heb. nishmat, cf. Genesis 2:7) to a lamp God uses to investigate all the darkened crannies of our being in this very graphic proverb. Here the spirit is almost equivalent to the conscience (God’s Word also searches, cf. Hebrews 4:12). "Breath typically goes in and comes out of a person, giving life; but it also comes out as wisdom and words." [Note: R. C. Van Leeuwen, "The Book of Proverbs," in the New Interpreter’s Bible, 5:188.]

Proverbs 31:19-22 — stick the spinner twirled between her fingers that took up the spun wool (Proverbs 31:19). She is generous rather than selfish (Proverbs 31:20). "The hands that grasp to produce open wide to provide." [Note: Van Leeuwen, p. 262. Cf. Ephesians 4:28.] She provides security for her family by providing them with clothing that is both warm and attractive (Proverbs 31:21). She also tends to her own appearance. She dresses in quality garments (Proverbs 31:22).

Ecclesiastes 2:4-11 — "A sensible use of money may be a form of creativity; so Solomon expressed himself in extensive buildings and the planting of vineyards, fruit trees, and gardens (Ecclesiastes 2:4-6). [Note: J. S. Wright, p. 1156. Cf. 1 Kings 9:19.] Some of this experimentation involved sin (Ecclesiastes 2:8; cf. Numbers 15:39; Psalms 131:1). Solomon did not say he experienced no pleasure; he did. Nevertheless, his final evaluation was that

Song of Solomon 5:2-4 — IV. THE MATURING PROCESS 5:2-8:4 In this last major section of the book, the married love of Solomon and the Shulammite is in view. [Note: Delitzsch, p. 91.] This stage of love is not without its share of problems. However, the king and his bride worked through them, and these chapters

Isaiah 1:21-31 — 4. Israel’s response 1:21-31 While God’s invitation to repent was genuine (Isaiah 1:16-20), the nation had so thoroughly departed from Him that repentance was not forthcoming and discipline was inevitable. The prophet bemoaned the depth of

Isaiah 24:10 — Isaiah described the world as a city marked by meaninglessness (Heb. tohu, Genesis 1:2), like the earth before Creation (cf. Genesis 11:1-9; Jeremiah 4:23). That the city is the entire earth is clear. The word "earth" occurs 16 times in this section of the text (Isaiah 24:1-20). A spirit of fear pervades this city. Modern existentialist writers have done a good job of articulating the meaninglessness

Isaiah 26:8 — The faithful people of God, Isaiah added, have waited for the Lord to act while following His commandments. They have sought a greater appreciation of Him rather than a change in their circumstances (cf. 1 John 1:1-4). "Waiting is very difficult for most people, for it is an admission that there is nothing we can do at the moment to achieve our ends. Yet that admission is the first requirement for spiritual blessing. Until we have admitted that we cannot save

Isaiah 33:24 — totally absent from eschatological Zion (cf. Psalms 103:3). This description pictures the absence of all disabilities. Iniquities will also be forgiven (cf. Leviticus 16:21-22). The basis for this forgiveness is the sacrifice of Christ (cf. Isaiah 53:4; Hebrews 10:17-18). This is one of the grand pictures of life during the coming reign of Jesus Christ on earth. That kingdom will begin following His second coming, continue for 1,000 years, and then extend forever into eternity (cf. Revelation 19-22).

Isaiah 41:16 — Israel’s enemies away, as the wind separated the wheat from the chaff and blew the chaff away. ". . . every hindrance to God’s ultimate purposes in the international scene is overcome through a judgment executed through Israel [cf. Micah 4:10-13]." [Note: Grogan, p. 251.] Israel would then rejoice and make her boast in her great God, who had both empowered her and removed her enemies.

Isaiah 50:5 — The Servant claimed to have always responded obediently to whatever God had spoken (cf. John 8:29). Clearly, the Servant could not be Israel or any mere human person or group of people. Opening the ear is something that God had done for Him; He had given the Servant the ability and the desire to hear and respond obediently to the Word of God. On the other hand, the Servant had not turned back from it once He had heard it (cf. Exodus 4:13; Jonah 1:3; Jeremiah 20:9; Jeremiah 20:14).

Isaiah 52:10 — God would display His power (roll up His sleeves) before all the nations by redeeming His people (cf. Isaiah 18:3). It was customary for warriors to bare their right arms up to their shoulders so they could fight without the encumbrance of a sleeve. [Note: Delitzsch, 2:300.] God’s power is holy in that it is perfect and transcendent, and it is also for a holy purpose, namely, the salvation of His people (cf. Mark 1:24; Luke 4:34). His salvation would become visible to the whole world.

Isaiah 58:11 — (cf. James 5:15-16). Truly repentant people will also be a pleasant source of delight, encouragement, and nourishment to others (cf. Isaiah 1:30). They will refresh others, as well as themselves, because God, the source of life within them (cf. John 4:14; John 7:37-39), will manifest Himself through them.

Isaiah 6:9 — Isaiah back to the people among whom he lived, a people with unclean lips (Isaiah 6:5). He was to tell them to listen and to look at the revelations he brought from God, but they would not fully understand what the prophet meant (cf. Deuteronomy 29:2-4). Does God really want to prevent people from understanding, repenting, and being healed? This verse and the next are strongly ironic. We could paraphrase Isaiah’s message to the Israelites as follow: "Go ahead; be stubborn!" [Note:

Isaiah 9:4 — God would deliver them from their enemies, primarily physical but also spiritual enemies. The Assyrians would impose a yoke on the Israelites, but God would break that yoke off (cf. Exodus 1:11; Exodus 2:11; Exodus 3:7-8; Exodus 5:4-7; Exodus 5:10-14; Exodus 6:6-7; Leviticus 26:13; Matthew 11:29-30). This deliverance would be entirely of God and against overwhelming odds, as when God broke the yoke of Midian (Judges 6-7, cf. especially Judges 6:35; Isaiah 7:2-14; Isaiah 7:20).

Jeremiah 13:23 — that it was impossible for them to change. They could no more change then than the dark Ethiopian could change the color of his skin or the leopard his spots. They had passed the point of no return; repentance was now impossible for them (cf. Hebrews 6:4-6). "Here is a classic example of loss of freedom of the will through persistent sinning. Sin becomes natural. Jeremiah is speaking of the force of habit, not denying freedom of choice (cf. John 8:34)." [Note: Feinberg, p. 466.]

Jeremiah 2:10-11 — done. None of their neighbor nations had ever forsaken gods whom they thought had blessed them in the past. This was true of them all, from Kittim (Cyprus), to Israel’s northwest, to Kedar (in the Arabian Desert), to the southeast (cf. Genesis 10:4; Genesis 25:13). Yet the Israelites had forsaken the only true God, who had made them a glorious people, for gods that did not give them anything.