Bible Commentaries

Isaiah 48:20 — In view of the new promises concerning Cyrus and return from exile, Isaiah called on the Israelites in captivity to depart from Babylon when they could (cf. Revelation 18:4-5), and to publicize the promise of the second Exodus. It was as good as accomplished. In view of this prophecy, it was wrong for the Israelites to remain in Babylonia after Cyrus permitted them to return to the Promised Land. Yet many did remain. This

Isaiah 52:11 — them, such as Daniel perhaps, may not have been able to return, however. The recipients of spiritual salvation, which these Babylonian exiles represent, should also respond to redemption by living lives separated from sin unto God (cf. Lamentations 4:15; 2 Corinthians 6:17). The vessels in view are those things needed to worship God as He prescribed (cf. Ezra 1:7).

Isaiah 60:21 — possess the Promised Land forever, rather than having to leave it because of their sins (cf. Genesis 17:8). Young wrote, "Inheritance of the land is a symbol of the future spiritual blessings that come to man through Christ." [Note: Young, 3:456.] If this is so, why did God give specific geographical boundaries for the Promised Land several times after Israel possessed the land partially? Israel would be the plant that God had nourished, and would now be healthy and thriving (cf. Isaiah 4:1;

Isaiah 60:9 — They are a combination of Gentiles and Israelites who have come to bring gifts and to escort God’s chosen people back to their land. Watts believed King Artaxerxes of Persia was the speaker in Isaiah 60:9-10 a, Isaiah 60:11-12, Isaiah 60:14, Isaiah 60:17 a, Isa_60:18, and Isa_60:21 a, as well as in Isaiah 61:4; Isaiah 61:6-7; Isaiah 61:10-11. [Note: Watts, Isaiah 34-66, pp. 291-92, 296-97.] Gentiles and Israelites are waiting for God because they have come to worship Him for what He has

Jeremiah 1:14 — overflow upon all the inhabitants of Judah from the north. Many of the commentators, and I, believe this refers to Babylon (cf. Jeremiah 25:9; Jeremiah 39), but a few think it refers to the Scythians. [Note: See Harrison, Introduction to . . ., pp. 803-4; Feinberg, pp. 361-62; or Graybill, p. 657, for further discussion of the foe from the north.] The major threat to Judah when Jeremiah began his ministry was Assyria, but Assyria soon declined and Neo-Babylonia took its place. Whereas Babylon (and Assyria)

Jeremiah 15:11 — Another view is that God meant He would strengthen or support Jeremiah for the prophet’s own good. [Note: Ibid., 1:260.] The enemy of Judah would even ask him for help in the coming distress (cf. Jeremiah 21:1-7; Jeremiah 37:1-10; Jeremiah 38:14-18; Jeremiah 42:1-6). Jeremiah would emerge from this catastrophe a tower of strength. The Lord had similarly encouraged His prophet previously (Jeremiah 12:5-6), after he had voiced his discouragement the first time (Jeremiah 12:1-4). And He would

Jeremiah 16:6-7 — invasion, all classes of people would die and no one would bury them or lament their passing in traditional ways. Even though cutting themselves and making themselves bald were contrary to the Mosaic Law (Leviticus 19:28; Leviticus 21:5; Deuteronomy 14:1), the Israelites practiced these customs (cf. Jeremiah 41:5; Jeremiah 47:5; Ezekiel 7:18; Amos 8:10; Micah 1:16). Another tradition was eating a meal that friends of the mourners provided after the funeral (cf. 2 Samuel 3:35; Ezekiel 24:17; Hosea

Jeremiah 26:4-6 — holy furniture, and withdrawal of Yahweh’s name. [Note: Pamela J. Scalise, Jeremiah 26-52, p. 16. This commentary appears under Keown, Scalise, and Smothers in the bibliography.] The Philistines evidently destroyed the town of Shiloh about 1104 B.C. during the battle of Aphek (cf. Jeremiah 7:12; Jeremiah 7:14; 1 Samuel 4).

Ezekiel 14:15-16 — If God’s judgment by wild beasts resulted in the depopulation of the land, including the children (cf. Leviticus 26:22; Deuteronomy 32:24), the righteousness of Noah (cf. Genesis 6:9), Daniel (cf. Daniel 6:4-5; Daniel 6:22), and Job (cf. Job 1:1; Job 1:8; Job 2:3) would not deliver even their own family members from divine judgment. God would spare just these men alone. God had spared

Ezekiel 20:10-12 — nations, their sanctification unto Yahweh (Exodus 20:8-11; Exodus 31:13-17). The Sabbath was a dual sign to the Israelites. It reminded them of Yahweh’s creation of the cosmos (Exodus 20:11) and of His creation of their nation (Deuteronomy 5:14-15). It was the central sign of the Old Covenant (Isaiah 56:2; Isaiah 56:4).

Ezekiel 26:19-20 — 26:3), it would die like a person placed in a grave (cf. 31:16; 32:18, 23-25, 29-30). It would go down into Sheol, as it were, and so lose its glory. He pictured the island fortress as submerged beneath a sea of invaders that would bury it (cf. 31:14-18; 32:13-32; Isaiah 14:4-21). "The most fearful prospect facing ancient mariners was to be caught in a storm and be ’lost at sea.’" [Note: Dyer, "Ezekiel," p. 1279.] Ezekiel mixed two metaphors for destruction in these

Ezekiel 36:24-25 — The Lord promised, first, to take the Israelites from all the nations, to re-gather them, and to bring them back into their land (cf. Ezekiel 11:16-17; Ezekiel 20:34; Ezekiel 34:13; Ezekiel 37:21). He would then, second, purify His people and cleanse them from all their former uncleanness (cf. Ezekiel 36:17; Ezekiel 11:18; Exodus 12:22; Leviticus 14:4-7; Psalms 51:7; Jeremiah 31:31-34; 1 Corinthians 6:11). Justification,

Daniel 11:36 — do as he pleases; apparently he will not be subject to a higher human authority (cf. Daniel 7:23; Revelation 13:1-10; Revelation 17:12). He will exalt himself higher than any other god; which implies that he will demand worship (cf. 2 Thessalonians 2:4; Revelation 13:11-18; Revelation 17:12-13). He will also repudiate the true God (cf. Daniel 7:25; Revelation 17:14). He will succeed for a time, until God’s indignation against His people the Jews has run its course (cf. Daniel 8:19; Isaiah 10:25;

Daniel 12:9 — The Lord reminded Daniel that much of what he had received would remain obscure until the end time (cf. Daniel 12:4). Then people will be able to look back, marvel at the total fulfillment of prophecy, and glorify the sovereign Most High God. "God in His infinite wisdom has revealed to us only that which it is needful for us to have in order that we may know

Daniel 4:10-12 — The king described what he had seen in poetic language. His words therefore appear as a prophetic oracle. The ancients frequently used trees to describe rulers of nations (cf. Isaiah 2:12-13; Isaiah 10:34; Ezekiel 31:3-17). [Note: Young, pp. 101-2.] Thus Nebuchadnezzar may have anticipated that the tree in his dream represented himself. What happened to the tree in his dream then could account for his fear (Daniel 4:5). This tree was similar to Nebuchadnezzar

Daniel 5:5 — Like Nebuchadnezzar, Belshazzar received an omen from God. In Nebuchadnezzar’s case it was two dreams (chs. 1; 4). In Belshazzar’s, it was handwriting on a wall. The night of revelry became a night of revelation. [Note: Campbell, p. 59.] "In the ruins of Nebuchadnezzar’s palace archeologists have uncovered a large throne room 56 feet wide and

Daniel 9:15 — power and faithfulness for His people, when they found themselves in a situation similar to that of the Babylonian exiles. Again Daniel stressed God’s reputation and Israel’s unworthiness, clarifying the basis for his appeal (cf. Daniel 9:4-5). "The deliverance of the people of Israel from Egypt is, in many respects, the Old Testament standard illustration of the power of God and His ability to deliver His people. By contrast in the New Testament, the resurrection of Jesus Christ

Hosea 11:12 — lied and tried to deceive Him. He described Himself as surrounded and under attack by His own people. Wherever He looked all He saw was cheaters. Deception (Heb. mirmah, unfaithfulness) had also marked Israel’s ancestor, Jacob (cf. Hosea 12:3-4; Hosea 12:12; Genesis 27:35). But the kingdom of Judah had also been unruly (Heb. rud, wayward) in its relationship with the Holy One (cf. Hosea 11:9) who is faithful. Yahweh was always faithful to His covenant promises even though these groups of His

Amos 2:4-5 — 7. An oracle against Judah 2:4-5 God would treat Judah with the same justice that He promised Israel’s other neighbor nations. Judah’s overflowing sin was her failure to live by the Torah, the instruction that Yahweh had given her, including the Mosaic Covenant (cf. Romans

Obadiah 1:10 — A. The Statement of the Charge Obadiah 1:10 Pride was not the only reason God would humble Edom. The Edomites had also cursed the people whom God had purposed to bless, the Israelites (cf. Genesis 27:40-41; Exodus 15:15; Numbers 20:14-21; Deuteronomy 2:4; Judges 11:17-18; 1 Samuel 14:47-48; 2 Samuel 8:13-14; 1 Kings 11:15-16; 1 Chronicles 18:11-13; Psalms 60; et al.). In doing this they had incurred God’s wrath (Genesis 12:3). "Violence"