Bible Commentaries

Exodus 19:1-6 — part of the Sinai Peninsula. Its name in Arabic is Jebel Musa, mountain of Moses. [Note: See Israel Finkelstein, "Raider of the Lost Mountain-An Israeli Looks at the Most Recent Attempt to Locate Mt. Sinai," Biblical Archaeology Review 15:4 (July-August 1988):46-50.] There is a natural slope to the land to the southeast of this peak, and another plain to the north, which would have afforded Israel a good view of the mountain if the people camped there. However the location of biblical

Leviticus 9 overview — begin to offer sacrifices himself; he no longer had to rely on Moses to offer sacrifices for him. As noted previously, the structure of chapter 9 is similar to that of chapter 8. Moses commanded Aaron and the "congregation" (Leviticus 9:1-4), and the "congregation" obeyed (Leviticus 9:5). Then Moses commanded Aaron (Leviticus 9:7), and Aaron obeyed (Leviticus 9:8-21). Finally fire from God fell symbolizing His acceptance of the sacrifices (Leviticus 9:22-24).

Jeremiah 45 overview — Baruch’s despair and consolation ch. 45 This chapter belongs after chapter 36 chronologically, either after Jeremiah 36:8 or Jeremiah 36:32. It serves as an appendix to the historical incidents recorded there. Perhaps the writer or final editor placed it here to show that Yahweh exempted

Amos 7 overview — visions that he received from the Lord that described the results of the coming judgment of Israel, plus one historical incident (Amos 7:10-17). Throughout this section of the book two phrases stand out: "sovereign Yahweh" (Amos 7:1-2; Amos 7:4 [twice], 5-6; Amos 8:1; Amos 8:3; Amos 8:9; Amos 8:11; Amos 9:8) and "my people" (Amos 7:8; Amos 7:15; Amos 8:2; Amos 9:10). They are constant reminders that Yahweh has authority over all nations and individuals and that He still recognized

Zechariah 2 overview — future prosperity and expansion of Israel. Jerusalem has a divine protector. As will become clear, this future blessedness must extend beyond the restoration period to messianic times. [Note: See T. T. Perowne, The Books of Haggai and Zechariah, p. 74.] This third vision has a counterpart in vision six (Zechariah 5:1-4) in that they both deal with measuring, dimensions, and Jerusalem. This vision stresses the importance of Jerusalem, and vision six pertains to law within Jerusalem. This vision pictures

1 Thessalonians 5:1-2 — Paul had previously taught this church about the day of the Lord (1 Thessalonians 5:2). Jesus had also taught His disciples about it (cf. Matthew 24:44; Mark 13; Luke 21). They had taught about the chronological periods ("times," Gr. chronos, an extended period) and the major features of those periods ("epochs," Gr. chairos, a definite period) that lay ahead in the future. These

1 Timothy 1:8-11 — ’goodness’ is related to its being used properly, that is, treated as law (intended for the lawless, 1 Timothy 1:9) and not used ’illegitimately’ as a source for myths and endless genealogies, or for ascetic practices." [Note: Ibid., p. 45.] "Thus Paul is saying that the law is not given to apply in some mystical way to people who are already ’righteous,’ i.e., those already seeking to conform to the law. It is, rather, given to deal with people who are specifically

Titus 2:4-5 — Young women 2:4-5 Paul listed seven responsibilities of these women. They were (1) to be lovers of their husbands (to put their welfare before self-interests), (2) to be lovers of their children, and (3) to be sensible (Gr. sophronas; self-controlled). They were also

Hebrews 7:27 — In Israel’s daily sacrifices, the priest had to offer a sacrifice for his own sins before he could offer one for the sins of others (Exodus 29:38-46; Leviticus 4:3-12). Also on the Day of Atonement the high priest would offer a sin offering for expiation for himself and then another one for the sins of the people (Leviticus 16:6-10). Jesus Christ does not need to offer up periodic sacrifices to

James 2:22 — Abraham’s faith was "perfected" by his works in the sense that his works made his faith stronger. This is another way of expressing the same idea that James stated in James 1:2-4. Maturity comes as we persevere in the will of God when we encounter trials. When God spared Isaac’s life, Abraham’s faith doubtless became much stronger than it had been. "The faith which justifies . . . can have an active and vital

James 5:1-18 — readers of a danger, to inform them of the ramifications of the problem, and to exhort them to deal with the situation appropriately. This is his third reference to the rich and the poor (cf. James 1:9-11; James 2:1-12). We might also consider James 4:13-17, as well as James 5:1-6, as dealing with the rich. [Note: For some helpful insights on the way Christians might speak and act when confronted with wealth, status, and power on the one hand, or poverty, ignorance, and helplessness on the other,

Judges 11:1-11 — Gilead derived its name. Today we would say that Jephthah was an abused child (Judges 11:2). His half-brothers rejected him in violation of the Mosaic Law that commanded the Israelites to love one another, their neighbors, and outcasts (Leviticus 19:33-34; Deuteronomy 10:12-22). David may have suffered the same kind of hostility in his family (cf. Psalms 27:10). One also recalls Jesus’ rejection (cf. Isaiah 53:3), though we have no reason to believe His parents abused Him. Jephthah fled to Israel’s

1 John 4:21 — Furthermore, God commanded us to love both Himself and our brothers, not just Himself (1 John 2:3; 1 John 3:23-24; 1 John 5:3). Here is another false claim (cf. 1 John 1:6; 1 John 1:8; 1 John 1:10; 1 John 2:4; 1 John 2:6; 1 John 2:9; 1 John 2:22; 1 John 5:10). "Much verbal expression of devotion for the person of Christ can co-exist with remarkably un-Christian

Revelation 10:7 — plans for the future kingdom to His servants the prophets in former times, but only partially (cf. Hebrews 1:1-2). "His servants the prophets" is a common description of the Old Testament prophets in particular (Jeremiah 7:25; Jeremiah 25:4; Amos 3:7).

Revelation 19:11 — John saw another scene in heaven (Gr. kai eidon, "And I saw"). He now saw heaven standing open (cf. Ezekiel 1:1), not just a door open (Revelation 4:1) or the heavenly temple open (Revelation 11:19). A white horse symbolizes victory over one’s enemies (cf. 2 Corinthians 2:14). Here John saw Christ rather than Antichrist (Revelation 6:2) riding a white horse (cf. Isaiah 62:11). John described

Revelation 3:11-13 — 4. Exhortation 3:11b, 13 Since Jesus Christ’s return is imminent the believers should remain faithful to Him so their detractors would not rob them of the reward that would be theirs for steadfast perseverance (cf. 2 John 1:8). The familiar closing

Revelation 6:1 — "I saw" marks the continuation of what John had seen that chapters 4 and 5 record, but also the commencement of revelation concerning future events on earth. Chapters 1-5 have introduced this revelation. John was an eyewitness of this revelation that came to him like action scenes in a film rather than as words from

Ruth 3 overview — get rest (security) for Ruth (Ruth 3:1-5). As I pointed out, this second plan, that Naomi laid out and Ruth agreed to, is at the structural center of the Book of Ruth. It is the decision to which chapters 1 and 2 lead up, and from which chapters 3 and 4 unfold. Chapter 3, like chapter 2, revolves around a dialogue between Boaz and Ruth. A    Naomi and Ruth (Ruth 3:1-5) B    Boaz and Ruth (Ruth 3:6-15) A’    Naomi and Ruth (Ruth 3:16-18)

1 Samuel 16:1-13 — David’s anointing 16:1-13 This time God’s choice was not a king for the people according to their desires, but a king for Himself (1 Samuel 16:1) who would put Yahweh first (1 Samuel 13:14; cf. Galatians 4:4-5). Saul would have perceived Samuel’s act of anointing another man king as treason (1 Samuel 16:2). He continued to show more concern for his own interests than for the will of God. Evidently Samuel had gained a reputation

1 Samuel 8:4-9 — The reason for requesting a king 8:4-9 God had made provision for kings to rule His people in the Mosaic Law (Deuteronomy 17:14-20; cf. Genesis 1:26-28; Genesis 17:6; Genesis 17:16; Genesis 35:11; Genesis 49:10). The request in itself was not what displeased Samuel and God. It was the