Bible Commentaries

2 Chronicles 36:1-4 — 1. Jehoahaz 36:1-4 In these few verses, the will of the king of Egypt contrasts with the will of Judah’s people. Whereas the people still held out hope that a descendant of David would lead them to the great glories predicted for David’s greatest Son (e.g.,

Psalms 100:4-5 — 2. Grateful worship 100:4-5 The psalmist called on the Israelites to enter the gates of Jerusalem with thanksgiving in their hearts. They should enter the temple courtyard with praise on their lips. They should express their gratitude to Him for His many blessings and should

Psalms 107:10-16 — Second, the Lord delivered his captive people when they cried out to Him (cf. Matthew 8:28-34; Luke 1:79; Luke 4:18-19). God had set them free. He provided freedom for those held in captivity because of their sins. This is another clue that this psalm dates from after the Babylonian captivity. Perhaps this stanza inspired Charles Wesley to write

Psalms 139:2-4 — space. The "Thou" or "You" is emphatic in the Hebrew text. God also knew David’s daily activities (Psalms 139:3). This is another merism with going out and lying down representing a whole day’s activities. Psalms 139:4 presents the greatest proof of God’s omniscience. Before David spoke, the Lord knew what he was about to say.

Psalms 2:2 — When the nations opposed God’s vice-regent, they set themselves against the Lord Himself (cf. Acts 4:25-26). The term "Anointed" is really "Messiah" (Heb. masiah), which in Greek translates to "Christ" (christos). Every Israelite king anointed by a prophet was a messiah. Though we usually think of Jesus as the Messiah,

Psalms 62:9-10 — confidence in other people, whether they are of low or high position. The reason for this is that all human beings are comparatively insignificant. They are as transitory and ephemeral as a breath of wind (lit. vapor; cf. Psalms 39:5; Psalms 39:11; Psalms 144:4; Ecclesiastes 12:1; Ecclesiastes 12:7). Consequently the actions and products of human endeavor are poor objects in which to trust. "The point, then, is not so much that we have nothing to fear from man (as in Psalms 27:1 ff.), as that we have

Psalms 7:1-2 — 1. Petition for rescue 7:1-2 On the basis of God’s protection of those who trust in Him, David asked for protection from those who were pursuing him, perhaps Saul’s men (cf. 1 Samuel 22:8; 1 Samuel 24:9; 1 Samuel 26:19). He felt like a helpless lamb that a powerful, ferocious lion was about to tear apart (cf. Psalms 10:9; Psalms 17:12; Psalms 22:13; Psalms 22:21; Psalms 35:17; Psalms 57:4; Psalms 58:6). He believed no one but God could rescue him.

Psalms 72:8-11 — It was not a sign of egotism that Solomon requested a universal dominion, as Psalms 72:12-14 make clear (cf. 1 Chronicles 4:10). The "river" is the Euphrates, the most significant river in terms of the land promises God gave to Abraham and his descendants. "Tarshish" probably refers to Tartessus in southwest Spain, "Sheba"

Psalms 83:9-12 — were the Midianite commanders (Judges 7:25), and Zebah and Zalmunna were the Midianite kings (Judges 8:5-6; Judges 8:12; Judges 8:18). God defeated the Canaanite coalition near the Kishon River, and the town of Endor, through Deborah and Barak (Judges 4). Sisera was the Canaanite commander and Jabin the Canaanite king. These were both powerful victories that ended the domination of these enemies of Israel.

Psalms 89:1-52 — Psalms 89 The writer of this royal psalm was Ethan, another wise Levitical musician in David’s service (1 Kings 4:31; 1 Chronicles 15:17-18). The occasion of writing is unclear. Judging from the content of the psalm it appears to have been a time after David had suffered defeat and some severe affliction. Ethan interceded for the king, claiming the Davidic Covenant

Proverbs 13:4 — The "soul" stands for the whole person (cf. Matthew 16:24-27; Mark 3:4; Luke 6:9; Luke 9:56; Romans 13:1; 1 Thessalonians 5:23; James 1:21; James 5:20). "The slothful wishes and dreams of prosperity and abundance . . . but his desire remains unsatisfied, since the object is not gained but only

Proverbs 21:28 — carefully, but the second person listens, learns, and applies. Heeding the truth makes all the difference. "The key phrase is a man who hears: his first aim is to know and understand, not to grind some axe. . . . the man who listens (Isaiah 50:4) is the man worth listening to." [Note: Kidner, p. 146.] Ross believed that the verse teaches that "false witnesses will be discredited and destroyed." [Note: Ross, p. 1058. Cf. McKane, p. 556.]

Song of Solomon 1:2-5 — is the sexual restraint that is evident during the courtship. This restraint contrasts with the sexual intimacy that characterizes the lovers after their wedding (Song of Solomon 3:6 to Song of Solomon 5:1 and Song of Solomon 5:2 to Song of Solomon 8:4). Before marriage a couple should restrain their sexual desire rather than indulging it. Some scholars believe that the Song is not a sequential narrative. [Note: Hess, p. 34.] Other writers have seen chronological progression in the experiences of

Song of Solomon 3:1-4 — The Shulammite’s nightmare 3:1-4 The Shulammite narrated an experience she had had "on her bed," namely, a dream (Song of Solomon 3:1). She dreamed she could not find Solomon even though she searched everywhere for him. After much distress, she did find him and then took

Song of Solomon 5:5-7 — She went to the door and found that he had been ready to make love (Song of Solomon 5:5; cf. Proverbs 7:17; Song of Solomon 4:6; Song of Solomon 5:13). She opened it but discovered he had gone. The fact that in her dream the watchmen beat her may indicate that she subconsciously felt that someone should punish her for refusing him. "If the redid ["shawl"] was

Isaiah 3:16-1 — The death of liberty 3:16-4:1 The Lord’s condemnation of His people continues, but there is a change in focus. In Isaiah 3:1-5 it was the male leaders who received criticism, but in this section the female citizens are more prominent. Undoubtedly what the Lord said about

Isaiah 38:4-5 — God sent His answer to Hezekiah’s prayer back to him through Isaiah (cf. 2 Kings 20:4). The Lord identified Himself as the God of David, his forefather. Perhaps the reference to David helped Hezekiah remember God’s promises to David about the perpetuity of his dynasty (2 Samuel 7). This reminded the king that God would remain faithful

Isaiah 40:3-4 — Isaiah announced that someone was calling out to prepare a highway in the desert, because the Lord was coming to His people’s aid (cf. Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23; John 3:30). It was customary to construct processional avenues for approaching dignitaries and for idols carried in parade. The wilderness and desert represent the barren waste of Babylon where God’s people dwelt, complete with obstacles

Isaiah 41:25 — contrast to the idols, claimed that He would do something in the future and predicted what it would be. He would arouse a conqueror from the north, one who was presently dormant, as if sleeping. This individual proved to be Cyrus the Persian (Isaiah 44:28; Isaiah 45:1), who originated in the East and the North in reference to Palestine. [Note: C. R. North, The Second Isaiah, p. 105.] He would call on the Lord’s name in that he would proclaim the reputation of the Lord by fulfilling His prophecy

Isaiah 7:20 — Judah’s Sovereign would particularly use Assyria, as a barber uses a razor, to remove all the "hair" from Judah, to completely humiliate her (cf. 2 Samuel 10:4-5). Prisoners and slaves were shaved as a mark of dishonor, and this condition signified insult and disrespect. [Note: Watts, p. 107.] Ahaz was already negotiating to hire Tiglath-pileser III, the king of Assyria, perhaps secretly at this time, to come