Bible Commentaries

1 Chronicles 21:1-30 — 21:8-12). David’s words to Gad again model a proper response to God (1 Chronicles 21:13). By referring to Gad as a "seer," the writer implied that Gad served David primarily by getting divine revelation for him (cf, 1 Samuel 22:5; 2 Samuel 24:11-19). In contrast, the "prophet" Nathan’s primary role appears to have been announcing messages from the Lord to the king (cf. 2 Samuel 7:2-17; 1 Chronicles 17:1-15). [Note: See Leon J. Wood, The Prophets of Israel, pp. 169-257, for

1 Thessalonians 3:8-10 — were standing their ground. God was enabling them to stand firm, and for this Paul gave thanks. The Greek word steko, "stand firm," is a frequently recurring call for continued perseverance (cf. 1 Corinthians 16:13; Galatians 5:1; Philippians 4:1). The apostle and his companions kept praying earnestly by night and by day that God would give them the opportunity to return to Thessalonica. They desired to return so they could minister to the continuing needs of their spiritual children. These

1 Thessalonians 5:20-21 — There appears to have been a tendency in the Thessalonian church to despise prophetic utterances (i.e., the announcing of some word from God; cf. 1 Corinthians 14:1). Paul warned against regarding these words from God as only words from men. However, he also counseled that his readers should test these utterances. They could do this by comparing what the speaker said with the standard of previously given divine

2 Thessalonians 3:17 — apostle felt it necessary to prove that the present one really came from him. He added a word of greeting in his own hand, as he usually did, to authenticate his epistles for the benefit of recipients (cf. Galatians 6:11; 1 Corinthians 16:21; Colossians 4:18). An assistant evidently penned the rest of the letter (cf. Romans 16:22). "It was no uncommon thing in ancient letter-writing for the sender, having dictated the bulk of the letter, to write the last sentence or two in his own hand. This is

2 Timothy 3:12-13 — his or her commitment to follow Christ faithfully the Christian sets the course of his or her life directly opposite to the course of the world system. Confrontation and conflict become inevitable (cf. Matthew 10:22-23; Luke 21:12; John 15:20; Acts 14:22; 1 Thessalonians 3:4). The wickedness of evil people, particularly charlatans, will increase as time passes. They will not only deceive others, but their sins and other deceivers will deceive them increasingly too. Such is the perversity of sin. This

Hebrews 3:1-6 — development of the author’s thought reflects the following scheme: Hebrews 3:1-2    introduction of the comparison between Jesus and Moses; Hebrews 3:3    assertion of Jesus’ superiority to Moses; Hebrews 3:4-6 a    explanation for this assertion; Hebrews 3:6 b    relevance for the congregation." [Note: Lane, p. 72.]

Hebrews 5:1 — ’gifts’ (i.e., peace and cereal offerings), and thysiai, ’sacrifices’ (i.e., the sin and trespass offerings), in later statements in the OT all sacrifices pertain to the procuring of atonement and the removal of sin (cf. Ezekiel 45:15-17). The bloody offerings for the Day of Atonement are in the foreground of the discussion of the sacrificial ministry of the Levitical high priest here and elsewhere in Hebrews (cf. Hebrews 7:27; Hebrews 10:4; Hebrews 10:12; Hebrews 10:26)."

Hebrews 9:23 — Whereas animal blood adequately cleansed the prototype on earth under the Old Covenant, a better sacrifice was necessary to cleanse the realities in heaven (cf. Hebrews 8:5; Hebrews 9:24). Thus Jesus Christ’s death was essential. The "heavenly things" may refer to the consciences of men and women. [Note: Bruce, The Epistle . . ., p. 218.] It seems more likely, however, that they refer to the things connected

James 5:1 — 1. The introduction of the problem 5:1 Again James confronted his readers as a prophet (cf. James 4:13). Rich people are usually happy that they have wealth. However, James challenged his rich readers to weep and howl in anguish, not repentance. The Bible nowhere condemns the rich for being rich. Money is not evil (cf. 1 Timothy 6:10). Nevertheless

1 Peter 1:10-12 — curiosity of ’prophets’ (1 Peter 1:10) and ’angels’ (1 Peter 1:12) underscores the mystery of the divine plan: God in his sovereignty has long kept secret the salvation soon to be revealed to his chosen ones (cf. Ephesians 3:4-6)." [Note: Michaels, p. 38.] These verses reveal a chiastic structure centering on the idea that God clarified what had formerly been unclear to the prophets.

1 Peter 4:10 — God has given every Christian at least one gift (ability) that he or she can and should share with other believers and in so doing serve them. The gift in view is evidently one of the so-called spiritual gifts (cf. 1 Corinthians 12-14; Romans 12; Ephesians 4). "Manifold" means many faceted or variegated. God bestows His grace on different people in different ways. The gifts (Gr. charisma) are aspects of God’s grace (Gr. charis). No Christian can claim that he or she

2 Peter 2:6 — fiery judgment of the ungodly at the Parousia (2 Peter 3:7)." [Note: Ibid., p. 252.]   "It has well been said that if God spares today’s cities from judgment, He will have to apologize to Sodom and Gomorrah." [Note: Wiersbe, 2:451.] All three of Peter’s examples (2 Peter 2:4-6) deal with unbelievers. These were the primary focus of Peter’s warning. If there were some believers among the false teachers, Peter undoubtedly intended that they should take these warnings

Revelation 1:17 — This revelation of Jesus Christ in His unveiled glory took all the strength out of John. He could not stand in the presence of such a One. Paul had a similar experience on the Damascus road (Acts 9:4; cf. Job 42:5-6; Isaiah 6:5; Ezekiel 1:28; Daniel 8:17; Daniel 10:5-20). However the glorified Christ laid His comforting, powerful hand on John and encouraged him to stop fearing (cf. Jesus’ action following the Transfiguration, Matthew 17:7).

Revelation 1:19 — in His hand (Revelation 1:12-16). Some had to do with present conditions in the churches as exemplified by the seven churches (chs. 2-3). Some had to do with revelations about the times after conditions represented by the seven churches ended (chs. 4-22). [Note: See idem, "John’s Apocalyptic Outline," Bibliotheca Sacra 123:492 (October-December 1966):334-41.] Beale, who described himself as an "eclectic idealist," held that all three clauses refer to the entire book. [Note:

Revelation 12:4 — The "stars" probably represent the angels Satan led in rebellion against God (cf. Revelation 12:8-9; Revelation 9:1; Daniel 8:10; Judges 1:6; 2 Peter 2:4). [Note: Lenski, p. 356; Thomas, Revelation 8-22, p. 124.] Satan has extensive authority, which this description reflects. God cast Satan and these angels out of heaven to earth. [Note: Govett, 2:21-23; William H. Simcox, The Revelation of St. John

Revelation 14:3 — These angels sang a new song. A new song in the Old Testament was a song of praise to God for new mercies, particularly victory over an enemy and sometimes for God’s work in creation (cf. Psalms 33:3; Psalms 40:3; Psalms 96:1; Psalms 98:1; Psalms 144:9; Psalms 149:1; Isaiah 42:10). "A ’new song’ is one which, in consequence of some new mighty deeds of God, comes from a new impulse of gratitude in the heart, [?] xl. 13, and frequently in the

Revelation 18:1 — John next saw another scene on earth (Gr. Meta tauta eidon, "After these things I saw," cf. Revelation 4:1). Another angel of the same kind as in Revelation 17:1 (i.e., one who descends from heaven to fulfill a special mission; cf. Revelation 10:1; Revelation 20:1) announced the next scene that John saw in his vision. This angel possessed great authority

Revelation 18:4 — Another voice from heaven instructed God’s people to separate from the system that the city symbolizes so they would avoid getting caught in her judgment. The being speaking is evidently an angel who speaks for God (Revelation 18:4-5; cf. Revelation 11:3; Revelation 22:7-8). He called God’s people to leave a city (cf. Genesis 12:1; Genesis 19:12; Exodus 8:1; Numbers 16:26; Isaiah 48:20; Isaiah 52:11; Jeremiah 50:8; Jeremiah 51:6-9; Jeremiah 51:45), but beyond that to forsake

Revelation 19:13 — vision but as the warrior and judge. As many of the symbols in this passage, this one is also proleptic, anticipating His victory. The "Word of God" is a familiar title signifying that He is the expression of God’s mind and heart (Isaiah 49:2; John 1:1; John 1:14; cf. 1 John 1:1; Hebrews 1:1). This "word" includes prophecies about God’s purposes (Revelation 19:9; Revelation 1:2; Revelation 17:17). It is the same "word" that brought the worlds into existence as

Revelation 7:15 — Jerusalem. God will protect them and share fellowship with them there. The elder’s description of God spreading His tabernacle over them recalls Old Testament instances of God dwelling among and protecting His people (cf. Exodus 13:21-22; Exodus 40:34-38; 2 Chronicles 7:1-3) and His promises to do so (cf. Leviticus 26:11-12; Isaiah 4:5-6; Ezekiel 37:27; Zechariah 2:10-11; Zechariah 8:3; Zechariah 8:8; cf. Revelation 13:6; Revelation 21:3).