Bible Commentaries

Genesis 1:1-3 — introductory and concluding summaries of the major sections of the text, though I have not always footnoted his views, as I have done here.] The God of Israel, the deliverer of His people, is the creator of all that exists. ". . . Genesis 1:1 to Genesis 2:4 a is clearly recognizable as a unit of historical narrative. It has an introduction (Genesis 1:1), a body (Genesis 1:2 to Genesis 2:3) and a conclusion (Genesis 2:4 a)." [Note: John H. Sailhamer, "Exegetical Notes: Genesis 1:1-2:4a,"

Exodus 12:37-39 — scholars date the Exodus in the thirteenth century because of this reference to Rameses. Rameses II ruled Egypt at that time. However, "Rameses" may very well be a later name for this site, similar to the reference to the city of Dan in Genesis 14:14. This may be another instance of later scribal updating. Rameses was the city from which the Israelites left Egypt, and it lay somewhere east of the Nile delta in the land of Goshen. Archaeologists have not identified Succoth certainly either. However

Exodus 2:16-25 — (Exodus 2:16) Reuel ("friend of God," Exodus 2:18) was the spiritual head of his branch of the Midianites. Moses’ father-in-law had at least two names: Reuel (or Raguel, Exodus 2:18; Numbers 10:29) and Jethro (or Jether, Exodus 3:1; Exodus 4:18; Exodus 18:1-2; Exodus 18:5-6; Exodus 18:9-10; Exodus 18:12). He appears to have been a worshipper of the true God (cf. Exodus 18:12-23). At this time he may simply have been a God-fearing Semite. Moses’ years in Midian were years of bitter

1 Kings 19:1-8 — Elijah by executing the prophets of Baal. Without a leader revolutionary movements usually stumble and fall away. Just when God needed him the most, the divinely trained prophet was to prove a notable failure." [Note: Patterson and Austel, p. 148.] Beersheba was the southernmost sizable town in the Southern Kingdom. Perhaps the fact that Elijah dismissed his servant there and then went farther alone indicates that he was giving up his ministry. [Note: DeVries, p. 235.] Elijah proceeded farther

Job 35:4-16 — Elihu’s defense of God’s freedom 35:4-16 Elihu made two responses to what he inferred was Job’s attitude. First, he claimed that God is under no obligation to react to people’s actions be they good or bad. He is free to respond or not respond as He chooses. God is above the

Proverbs 5:15-23 — experience what is best in life, as the world likes to try to make us think. Rather, it guards us from the heartbreak and tragedy that accompany promiscuity. The figures of a cistern and a well (Proverbs 5:15) refer to one’s wife (cf. Song of Solomon 4:15), who satisfies desire. The Hebrew text favors taking Proverbs 5:16 as a positive statement ("Let your streams . . .") rather than as a question, as in the NASB. The meaning of Proverbs 5:17-18 then becomes, "The influence

Leviticus 8 overview — reader to understand the narrative in chapters 8-10. The consecration ceremonies involved many of the sacrifices just described. The institution of the Aaronic priesthood constituted the fulfillment of God’s commands recorded in Exodus 28-29, 40. Almost every verse in chapter 8 is a quotation or allusion to commands first given in Exodus 29. Chapter 9 contains freer summaries of the laws in Leviticus 1-7. Thus we learn that Moses adhered strictly to God’s instructions. Until now Israel

Isaiah 1:4-9 — The prophet amplified God’s charge and proved it by referring to Israel’s condition. He lamented that Israel’s state was the logical outcome of her behavior. "The interjection ’ah’ [Isaiah 1:4] (the Hebrew word [hoy] is sometimes translated ’woe’) was a cry of mourning heard at funerals (see 1 Kings 13:30; Jeremiah 22:18-19; Amos 5:16). When Isaiah’s audience heard this word, images of death must have appeared in their minds."

Ezekiel 11:19-20 — The Lord also promised to give His people a united desire and commitment (cf. Ezekiel 36:26; Exodus 14:5; 1 Samuel 14:7; 1 Samuel 27:1; 2 Samuel 7:3; Jeremiah 32:39). He would put a new attitude within them (cf. Psalms 51:10). This "spirit" would enter into them when God would pour out His Spirit on them (Ezekiel 36:26-27; Deuteronomy 30:6;

Daniel 4:31-33 — that we are all but a breath or a heartbeat from insanity, or death, but for God’s grace. It is He who sustains us moment by moment (John 15:5; Colossians 1:17). The humbling of proud rulers is a common theme in Scripture (cf. Deuteronomy 17:14-20; Psalms 92; Proverbs 16:5-7; Proverbs 16:12; Isaiah 10:5 to Isaiah 11:10; Isaiah 14:4-23; Ezekiel 17:23-24; Ezekiel 19:10-14; Ezekiel 28; Ezekiel 31:5-6; Ezekiel 31:12-13; Acts 12:23). "What he should have learned from his vision of the great

Zechariah 4:2-3 — The angel asked the prophet what he saw, and Zechariah replied that he saw a golden lampstand with a bowl above it. Lampstands generally, and the lampstands in the tabernacle and temple particularly, held removable lamps (Exodus 25:31; 1 Kings 7:49). Their purpose was to support these light-bearers. Symbolically a lampstand represents what supports whatever bears light (cf. Matthew 5:16; Revelation 1:20; Revelation 2:5). This seems to be the figure in view in 1 Timothy 3:15 where Paul called

Acts 1:23-26 — Hebrew name, Barsabbas is Aramaic meaning "Son of the Sabbath," and Justus is Roman. Matthias is Hebrew and is a short form of Mattithia. The apostles then prayed for the Lord to indicate which one He chose (cf. Acts 6:6; Acts 13:3; Acts 14:23; 1 Samuel 22:10; 1 Samuel 23:2; 1 Samuel 23:4; 1 Samuel 23:10-12). They acknowledged that only God knows people’s hearts (1 Samuel 16:7) and did not make the mistake that the Israelites did when they chose King Saul. They wanted God to identify

Acts 2:41 — baptized (Acts 2:38). Luke recorded the response of the believers. This reference, too, is probably to water baptism. More people may have become Christians on this one day than did so during the whole earthly ministry of our Lord Jesus Christ (cf. John 14:12). Luke evidently meant that 3,000 were added to the 120 mentioned in Acts 1:15 since he was describing the visible relationships of the believers. [Note: Kent, p. 34, footnote 14.] Some interpreters believe that this verse does not describe what

2 Corinthians 5:21 — becoming sin in three ways. First, God treated Jesus as if He were a sinner when He poured out His wrath on Jesus, who bore the guilt and penalty for all people’s sins. Jesus’ sinlessness is a clear revelation of Scripture (Isaiah 53:9; Hebrews 4:15; Hebrews 7:26; 1 Peter 2:22; 1 John 3:5). Second, Jesus Christ became a sin offering (Leviticus 4:24; Leviticus 5:12), the perfect and final one. Some Hebrew words mean both "sin" and "sin offering" (i.e., hatta’t and ’asam;

Philippians 3:10 — for him the significance of Christ, ’in whom are hid all the treasures of wisdom and knowledge’ (Colossians 2:3), is so vast that even to begin to know him is more important than anything else in all the world." [Note: Hawthorne, p. 143.]   Compare the implication of intimate, complete knowledge in the clause "the man [Adam] knew his wife, Eve" (Genesis 4:1).   "I’ll never forget a letter I read from a graduate of Dallas Theological Seminary, where

Hebrews 1:4 — writer’s 13 uses of the word "better" (Gr. kreitton) all of which contrast Jesus Christ and His order with what preceded Him in Judaism (Hebrews 6:9; Hebrews 7:7; Hebrews 7:19; Hebrews 7:22; Hebrews 8:6 [twice]; Hebrews 9:23; Hebrews 10:34; Hebrews 11:16; Hebrews 11:35; Hebrews 11:40; Hebrews 12:24). This word appears only six times elsewhere in the New Testament. The writer used many comparatives (e.g., "more excellent," "lesser," "better," "more,"

Judges 15:1-8 — the real reason he gave her to another man is not clear. He may have simply wanted to avoid losing face. In any case Samson believed treachery had motivated his act. He must have realized that his treatment of the 30 Philistines in Ashkelon (Judges 14:19) was blameworthy since he announced that what he was about to do would be blameless (Judges 15:4). He was about to embark on holy war. "Samson regarded the treatment he had received from his father-in-law as but one effect of the disposition

Revelation 11:1 — kai) ties this chapter closely to the previous one. John’s first prophetic assignment after receiving his fresh commission was to provide this information. Again John became an active participant in his vision (cf. Revelation 1:12; Revelation 5:4; Revelation 7:14; Revelation 10:8-10; Revelation 19:10; Revelation 22:8). John’s "measuring rod" was probably a lightweight reed (cf. Ezekiel 29:6; Ezekiel 40:5; Ezekiel 42:16-19; Mark 6:8; 3 John 1:13). The person giving the reed and

1 Samuel 21:1-9 — one-half miles northeast of Jerusalem and two and one-half miles southeast of Gibeah. It stood on what is now called Mt. Scopus. There Ahimelech served as high priest. Priestly activity, and evidently the tabernacle, were now there (cf. 1 Samuel 17:54). It is significant that David’s first place of refuge was among God’s chosen representatives on earth. He wanted to get help from the Lord through them (cf. 1 Samuel 22:10) as he had done in the past (1 Samuel 22:15). Apparently Ahimelech

2 Samuel 11:6-25 — Uriah 11:6-25 David compounded his sin by trying to cover it up rather than confessing it. He tried three cover-ups: a "clean" one (2 Samuel 11:6-11), a "dirty" one (2 Samuel 11:12-13), and a "criminal" one (2 Samuel 11:14-17). [Note: Walter Vogels, "David’s Greatness in His Sin and Repentance," The Way 15:4 (1975):246.] David’s suggestion that Uriah go home and "wash his feet" (2 Samuel 11:8) may have been an encouragement to enjoy his