Bible Commentaries

Leviticus 5:14-7 — 5. The trespass offering 5:14-6:7 The structure of Leviticus 4:1 to Leviticus 6:7 indicates that this offering has a close relationship to the sin offering. This offering removed the guilt of certain sins that involved trespassing against God. Trespassing means going beyond the

Deuteronomy 24:1-5 — Marital duties and rights 24:1-5 A discussion of divorce and remarriage fits into this context because both practices involve respect for the rights of others. The first of the two situations Moses dealt with in this section concerns a married, divorced, and remarried woman (Deuteronomy

Romans 14:1-12 — 1. The folly of judging one another 14:1-12 The apostle dealt first with the importance of not judging one another. This was a particular temptation to those Christians who believed that they should refrain from some practices that they believed were displeasing to God but which other Christians

Romans 2:28-29 — "Judah," which means "praise." Paul was saying the person who really praises God is not one who merely wears the label of circumcision but one who really obeys God. Such a person has a circumcised heart (cf. Deuteronomy 30:6; Jeremiah 4:4; Jeremiah 9:25-26; Ezekiel 44:9). Heart circumcision is a spiritual operation that the Holy Spirit performs, not a physical operation that conforms to the letter of the Mosaic Law. The truly obedient person will not only praise God, but God will also

Romans 8:4 — orientation. To ’walk according to the Spirit,’ on the other hand, is to live under the control, and according to the values, of the ’new age,’ created and dominated by God’s Spirit as his eschatological gift." [Note: Moo, p. 485. Cf. Kevin W. McFadden, "The Fulfillment of the Law’s Dikaioma: Another Look at Romans 8:1-4," Journal of the Evangelical Theological Society 52:3 (September 2009):483-97.] "The law’s requirement will be fulfilled by the

Galatians 5:17 — This verse does not present two natures fighting each other inside the Christian. The conflicting entities are God’s Holy Spirit within the believer and the believer’s sinful human nature (cf. Galatians 3:3; Galatians 4:29; Galatians 5:16; Galatians 5:18; Galatians 5:22; Galatians 5:25; Romans 8:4-6; Romans 8:9; Romans 8:13). We experience conflict whether we side with the Spirit against the flesh or with the flesh against the Spirit. The "things that you please"

Ephesians 6:4 — The duty of fathers 6:4 Paul addressed fathers because they are God’s ordained family heads on whom the primary responsibility for child training rests. When a father is absent in a family, the mother usually assumes this responsibility. In Greco-Roman society the father’s

Philippians 1:5 — (1965):798.] Partnership in the gospel includes partnership with God and with other believers that the gospel makes possible. It also involves participation in the work of getting the gospel to people. The Philippians had recently sent Paul a gift (Philippians 4:10-14) and had done so more than once before (Philippians 4:16; 2 Corinthians 11:9). Even in Philippi he had received hospitality from Lydia (Acts 16:15) and the Philippian jailer (Acts 16:33-34). However, Paul’s use of koinonia here implies a

2 Thessalonians 1:6-8 — parallelism in which both descriptions refer to both Jews and Gentiles. [Note: Wanamaker, p. 227.] He will put them to death and will not allow them to enter the Millennium (cf. Psalms 2; Ezekiel 20:33-38; Joel 3:1-2; Joel 3:12; Zephaniah 3:8; Zechariah 14:1-19; Matthew 25:31-46). [Note: For further information concerning the judgments on Israel and the Gentiles at the Second Coming, see John F. Walvoord, The Millennial Kingdom, pp. 276-95.] Note the contrasts between the Rapture in 1 Thessalonians 4

Titus 2:14 — salvation for us was to buy our freedom from slavery to sin and wickedness. "First, the verb gave (and indeed the entire saying-who gave himself for us) portrays Christ’s death as a ritual offering made specifically to atone for sins (Romans 4:25; Romans 8:32; compare Galatians 1:4). . . .   "Second, the note of willingness is emphasized, for it is said that he gave himself. . . .   "Third, the phrase for us reveals that this offering was

Titus 3:8 — The "trustworthy statement" (1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; 2 Timothy 2:11) Paul referred to is probably what he had just written in Titus 3:4-7. The first "these things" in this verse are the things that he had just described in those verses. Titus was to speak about these great truths confidently

Hebrews 12:28-29 — Our kingdom is eternal. Our motive should be gratitude. Our activity should be the service of God. Our attitude toward Him should be reverence and awe in view of His ability to judge the unfaithful (cf. 1 Corinthians 3:14-15). "As a consuming fire, God purifies all that is unworthy and unacceptable in those who serve Him and all that is unfit to abide in His presence." [Note: Pentecost, A Faith . . ., p. 225.] Many readers of Hebrews associate the figure of

1 Peter 4:7 — could pray properly. This statement illustrates the importance of prayer. Prayer is the most noble and necessary ministry that God entrusts to His children, but it is also the most neglected ministry (cf. 1 Timothy 2:1; 1 Thessalonians 5:17; Hebrews 4:15-16). [Note: D. Edmond Hiebert, Working With God: Scriptural Studies in Intercession, p. 7.] Jesus’ praying in the Garden of Gethsemane may have impressed this truth on Peter (cf. Matthew 26:40-41). Jesus prayed when the end of His life was

Judges 19 overview — took place in the years fairly soon after Joshua’s death. The writer of Chronicles did not record that any other descendant of Aaron bore the name Phinehas except the godly son of Eleazar (1 Chronicles 6:1-15) and the ungodly son of Eli (1 Samuel 4:4). This series of events (chs. 19-21) evidently transpired during the lifetime of Aaron’s grandson, and the previous events (chs. 17-18) may have during the lifetime of Moses’ grandson. The reference to Israel’s lack of a king (Judges

Judges 20 overview — took place in the years fairly soon after Joshua’s death. The writer of Chronicles did not record that any other descendant of Aaron bore the name Phinehas except the godly son of Eleazar (1 Chronicles 6:1-15) and the ungodly son of Eli (1 Samuel 4:4). This series of events (chs. 19-21) evidently transpired during the lifetime of Aaron’s grandson, and the previous events (chs. 17-18) may have during the lifetime of Moses’ grandson. The reference to Israel’s lack of a king (Judges

Judges 21 overview — took place in the years fairly soon after Joshua’s death. The writer of Chronicles did not record that any other descendant of Aaron bore the name Phinehas except the godly son of Eleazar (1 Chronicles 6:1-15) and the ungodly son of Eli (1 Samuel 4:4). This series of events (chs. 19-21) evidently transpired during the lifetime of Aaron’s grandson, and the previous events (chs. 17-18) may have during the lifetime of Moses’ grandson. The reference to Israel’s lack of a king (Judges

Revelation 10:1 — (Gr. allon, another of the same kind) strong angel seems more convincing (cf. Revelation 10:5-6). Other commentators have identified him as Gabriel or Michael (cf. Daniel 8:16; Daniel 12:7). [Note: Charles, 1:258-59; Smith, A Revelation . . ., pp. 153-54; Swete, p. 177; Mounce, p. 207; Johnson, p. 496; Beasley-Murray, p. 170.] But this is only guessing. He is probably not the same strong angel John saw before (Revelation 5:2) since there are many strong angels (cf. Revelation 18:21). John saw him descending

Revelation 17:1 — The fact that this chapter describes the judgment of Babylon referred to in Revelation 14:8 and Revelation 16:19 seems clear. It was one of the angels who poured out the bowl judgments who served as John’s guide as he viewed these events in his vision. The "great harlot" (Gr. pornes tes megales) is Babylon (Revelation 17:5).

Revelation 17:5 — It was customary in John’s day for Roman prostitutes to wear their names on their headbands. [Note: Swete, p. 214.] However, it is not clear whether this woman’s name was on a headband or on her forehead (cf. Revelation 7:3; Revelation 9:4; Revelation 13:16-18; Revelation 14:1; Jeremiah 3:3). Her name was a "mystery," namely, something not previously

Revelation 20:13 — This verse describes the resurrection and judgment of the unrighteous more fully. In logical sequence this verse fits in the middle of the preceding one. This resurrection results in death (cf. Revelation 20:6) whereas the previous one (Revelation 20:4) resulted in life. God will resurrect the bodies of all unbelievers and unite them with their spirits, even those bodies decomposed in the sea and in every other way. The special mention of death by drowning and burial at sea may be due to the fact