Bible Commentaries

Genesis 49:13-21 — these. "True to the poetic qualities of the text, the images of the destiny of the remaining sons are, in most cases, based on a wordplay of the son’s name. The central theme uniting each image is that of prosperity." [Note: Ibid.] Zebulun (Genesis 49:13) later obtained territory between the Mediterranean Sea and the Sea of Galilee. This was a thriving commercial area, though Zebulun may never have had permanent "waterfront property." It is possible, however, that Zebulun and Issachar

Exodus 17:14-16 — This is the first of five instances in the Pentateuch where we read that Moses wrote down something at the Lord’s command (cf. Exodus 24:4; Exodus 24:7; Exodus 34:27; Numbers 33:1-2; Deuteronomy 31:9; Deuteronomy 31:24). [Note: Kaiser, "Exodus," p. 409.] Clearly Moses could write, which some critics of the Bible have questioned. God promised the eventual destruction of the

Exodus 3:1-12 — was the place where God later gave the Mosaic Law to Israel. The traditional site of Mt. Sinai and the Horeb range is in the southern Sinai Peninsula. However some Scripture references cast this location into question (cf. Deuteronomy 33:2; Galatians 4:25). These references suggest that the site may have been somewhere on the east side of the Gulf of Aqabah. [Note: However, see Gordon Franz, "Mt. Sinai Is Not Jebel El-Lawz in Saudi Arabia," a paper presented at the Annual Meeting of the

Exodus 32:1-6 — same way as the account of the Fall in Genesis 3 marked a major turning point in God’s dealing with humankind." [Note: Sailhamer, The Pentateuch . . ., p. 310.] It has always been hard for God’s people to wait for Him (cf. 1 Samuel 8:4-5; Psalms 27:14; Psalms 37:7; Psalms 62:5; et al.). When Moses lingered on the mountain, the people decided to worship a new god (Exodus 32:1) and make a new covenant. They did not wait for guidance from God. This reflects a shallow commitment to Him

Exodus 7:1-7 — executor of that will. Aaron would be Moses’ prophet as he stood between Moses and Pharaoh and communicated Moses and God’s will to the king. Exodus 7:1 helps us identify the essential meaning of the Hebrew word nabhi (prophet; cf. Exodus 4:10-16; Deuteronomy 18:15-22; Isaiah 6:9; Jeremiah 1:7; Ezekiel 2:3-4; Amos 7:12-16). This word occurs almost 300 times in the Old Testament and "in its fullest significance meant ’to speak fervently for God’" [Note: Leon J. Wood,

1 Kings 7:13-47 — Furnishings outside the temple 7:13-47 The Hiram of 1 Kings 7:13 was obviously a different person from the King of Tyre (1 Kings 5:1). God evidently guided this Hiram as he fashioned the furnishings (cf. Exodus 31:1-11). [Note: See Allen S. Maller, "Hiram from Tyre," Journal of

Ezra 3 overview — 3-6 Construction of the temple began soon after the exiles returned to Jerusalem. However, problems threatened the completion of the project. First, the immigrants contemplated abandoning their religious distinctives to get along with their neighbors (ch. 4). Then, opposition from their enemies threatened to terminate construction. "The temple was the basis for the postexilic community’s fellowship with God." [Note: John A. Martin, "Ezra," in The Bible Knowledge Commentary: Old

Proverbs 22:6 — path a person takes through life, not one’s personality, disposition, or stage in life. Consequently, the verse is saying the parent should train up a child in the way of wisdom, i.e., to live in the fear of God. [Note: Ross, pp. 1061-62; Toy, p. 415; McKane, p. 564; Kidner, p. 147; and Greenstone, p. 234.] The second part of this verse has challenged the faith of many a godly parent. Obviously many children who have received good training have repudiated the way of wisdom later in life. The

Leviticus 2:1-16 — burnt or peace offering to supplement the meat with bread (the libation provided the drink; cf. Numbers 15:1-10), thus completing the food ’gift’ to the LORD. It made atonement . . . along with the burnt offering (e.g., Leviticus 14:20) or alone as a sin offering for the poor (Leviticus 5:11-13)." [Note: The NET Bible note on 2:1.] This offering was distinctive from the others in the following respects. 1.    It was a soothing aroma (Leviticus 2:2; Leviticus

Leviticus 23:1-3 — 1. The Sabbath 23:1-3 The Sabbath (Leviticus 23:3) was, of course, a weekly observance in contrast to the other feasts that occurred only once a year. Moses introduced the annual holidays in Leviticus 23:4. God had prescribed Sabbath observance earlier (Exodus 20:8-11; Exodus 31:13-17; Exodus 35:2-3; Leviticus 19:3). Evidently Moses included it in this list because, like the feasts, it was a day set apart to God for holy purposes. The Sabbath was a "convocation"

Leviticus 7:11-36 — express material and public gratitude for divine assistance (Leviticus 7:12-15). A.    Gratitude demands a generous material response (Leviticus 7:12-13). B.    Gratitude must be directed to God (Leviticus 7:14). C.    Gratitude needs to be expressed in a group (Leviticus 7:15). III.    Those at peace with God may obligate themselves to undertake acts of tribute to God (Leviticus 7:16 a). IV.    Those

Ezekiel 26:1-19 — states that were still resisting the Babylonians were Egypt and Tyre. It is not coincidental, therefore, that of the foreign nations addressed by Ezekiel, these two are singled out for the brunt of his oracular volleys." [Note: Block, The Book . . . 48, p. 32.] The length of this oracle reflects the great significance of Tyre at this time in Israel’s history. Tyre (lit. "rock") was the principle city of Phoenicia and consisted of two towns: a fortified stronghold on a rocky outcropping

1 Corinthians 12:31 — others because some are more significant in the functioning of the body than others. While the bestowal of gifts is the sovereign prerogative of the Spirit (1 Corinthians 12:8-11; 1 Corinthians 12:18), human desire plays a part in His bestowal (cf. James 4:2). This seems to indicate that the Spirit does not give all His gifts to us at the moment of our salvation. I see nothing in Scripture that prohibits our viewing the abilities God gives us at birth as part of His spiritual gifts. Likewise a believer

1 Corinthians 6 overview — of discipline (cf. Galatians 5:22-23). This section of the epistle has strong connections with the first major section. The lack of discipline in the church (chs. 5-6) reflected a crisis of authority in the church (1 Corinthians 1:10 to 1 Corinthians 4:21). The Corinthians were arrogant and valued a worldly concept of power. This carnal attitude had produced the three problems that Paul proceeded to deal with next: incest, litigation, and prostitution in the church. "It is frequently said that

Joshua 24:25-28 — 4. Provisions for the preservation of the covenant 24:25-28 The covenant that Joshua made with the people on this day was not a new one but a renewal of the Mosaic Covenant made for the first time at Mt. Sinai (Joshua 24:25). The Israelites renewed this

Joshua 9:16-27 — central Canaan. "Here the wilderness motif had been turned upside down, for in the wilderness the leaders were justified, while the congregation was guilty. Here the congregation is justified, while the leaders are at fault." [Note: Butler, p. 104.] The Israelites considered their oath to the Gibeonites as binding, especially since it was a promise given in the name of Yahweh (Joshua 9:19). "The ’oath’ was made in the name of the Lord. Consequently fidelity was owed, not to

Revelation 17:16 — The beast and his allies will eventually throw off the harlot and thoroughly destroy her. They will plunder her wealth, expose her corruption, and utterly consume her, as dogs ate Jezebel’s flesh (1 Kings 21:23-24; 2 Kings 9:30-37; cf. Psalms 27:2; Jeremiah 10:25; Micah 3:3; Zephaniah 3:3). They will completely desecrate her, as the Israelites burned the bodies of people who committed detestable fornication (cf. Leviticus 20:14; Leviticus 21:9; Joshua 7:15; Joshua

Revelation 21:18 — The walls appeared to be glistening (cf. Revelation 21:11; Revelation 4:3). The word "material" (Gr. endomesis) means "building in" and suggests that the material on the wall was jasper, not that the wall was solid jasper. Perhaps John meant that the walls were overlaid with this brilliant material,

Ruth 2:17-23 — 4. Ruth’s blessing of Naomi physically 2:17-23 At the end of the day’s work Ruth beat out and winnowed the grain she had gleaned. She had collected about three-fifths of a bushel of barley, "the equivalent of at least half a month’s

Ruth 3:6-13 — festival. . . . "Instead of bringing him before the public eye and forcing him to perform the part of a goel [kinsman redeemer], she was giving him the opportunity of rejecting or accepting the office of goel quietly." [Note: McGee, pp. 92, 94.] Evidently Ruth assumed, or at least hoped, that Boaz was the closest living single male relative of her husband Mahlon (cf. Ruth 4:10). As such he would have been able to marry her if he desired to do so. She was inviting him to exercise the legal