Bible Commentaries

Genesis 22:20-24 — 15. The descendants of Nahor 22:20-24 The testing of Abraham’s faith was complete with the sacrifice of Isaac. The Author therefore brought the history of his life to a close and began to set the scene for related events in Isaac’s life. This section signals a change in the

Genesis 26:26-33 — footsteps. He receives similar promises, faces similar tests, fails similarly, but eventually triumphs in like fashion. Indeed, in certain respects he is given more in the promises and achieves more. He is promised ’all these lands [Genesis 26:4],’ and by the end of the story he is securely settled in Beersheba and has a treaty with the Philistines in which they acknowledge his superiority." [Note: Wenham, Genesis 16-50, p. 196.] God’s people must maintain confident trust

Exodus 12:43-51 — 4. Regulations regarding the Passover 12:43-51 Before any male could eat the Passover he had to undergo circumcision. Moses stressed this requirement strongly in this section. The rationale behind this rule was that before anyone could observe the memorial

1 Kings 12:1-5 — Shechem to accommodate, and perhaps placate, the northern tribes. In any case, Shechem was an understandable site because of its historical significance and earlier covenant renewal ceremonies (cf. Genesis 12:6-7; Genesis 33:18-20; Joshua 8; Joshua 24). The heavy yoke Solomon had imposed on the Israelites consisted of taxation, forced labor, and other burdens. If Solomon had exempted Judah from these, [Note: See my note on 4:7-19.] the spokesmen were probably speaking for the northern tribes rather

1 Kings 13:1-32 — function at the Bethel altar (1 Kings 13:1). "Though kings could function as priests in certain circumstances (2 Samuel 6:12-15), it was strictly forbidden for them to offer incense for this was limited to the Aaronic priests alone (Numbers 16:39-40; 2 Chronicles 26:16-18)." [Note: Merrill, "1 Kings," p. 260.] The prophet predicted Josiah by name 290 years before he became king of Judah (1 Kings 13:2; cf. Isaiah 44:28; Isaiah 45:1). God fulfilled this prophecy when Josiah destroyed

2 Kings 19:14-19 — 4. Hezekiah’s prayer 19:14-19 Sennacherib sent another warning to Hezekiah (2 Kings 19:10-13) that led him to pray again. Some scholars believe that Sennacherib conducted two campaigns against Jerusalem. [Note: Bright, pp. 282-87.] Hezekiah’s

2 Kings 2:15-25 — Israelites. Nevertheless, since salt is what God ordered, it was effective. The use of salt may have symbolized a break with the past, since this is what rubbing certain sacrifices with salt to sanctify them indicated (Leviticus 2:13; Numbers 18:19; Ezekiel 43:24). [Note: John Gray, I & II Kings, p. 427.] Yahweh, not Baal, could restore blessing and fertility to His people. This miracle was another polemic against Baal worship (cf. 1 Kings 18; et al.). Baal’s worshippers credited him with ruling

1 Chronicles 13:1-14 — warned his readers not to make this fatal mistake. "In a real sense Yahweh was wherever His Ark was. It crystallized His immanence, bearing witness to both His nearness and His sovereignty." [Note: Merrill, "A Theology . . .," p. 174.] Even though there was much joy and worship as the people transported the ark, they did not obey God’s orders for its proper treatment (1 Chronicles 13:7; 1 Chronicles 13:9; cf. Numbers 4:15). Worship can never replace obedience to God’s

Ezra 8:21-23 — Pilgrims sailed for the New World in 1620. [Note: R. A. Bowman, "The Book of Ezra and the Book of Nehemiah," in The Interpreter’s Bible, 3:632.] Fasting enabled the people to give more time and concentration to their praying (cf. Nehemiah 1:4; Acts 13:3). Fasting facilitates prayer; it does not manipulate God. Ezra’s primary concern, as these verses indicate, was God’s reputation. "The refusal of an armed escort (historically surprising, given the amount of bullion being

Psalms 15:1-5 — Psalms 15 In this psalm, David reflected on the importance of a pure character for those who would worship God and have an intimate relationship with Him. Stylistically, it begins with a question and ends with a promise (cf. Isaiah 33:14-16). This style marks the wisdom literature, and many scholars consider this a wisdom psalm. [Note: E.g., Dahood, 1:83; and VanGemeren, pp. 147-48.] Brueggemann classified it as a Torah psalm. [Note: Brueggemann, p. 42.] The wise person in this psalm

Psalms 29:11 — The same power Yahweh employs in storms is available to His people. As He can cause a storm to subside, so He can bring peace into our lives (cf. Mark 4:37-39). Thus the Lord is not just transcendent over all and able to control the forces of nature. He is also a resource for those to whom He has committed Himself with covenant promises. "The subject of the psalm is the demonstration of God’s

Psalms 90:7-12 — comparatively short we should number our days (Psalms 90:12). Moses meant we should realize how few they are and use our time wisely (cf. Ecclesiastes 12:1-7). Notice how often Moses mentioned "our days" or the equivalent in this psalm (Psalms 90:4-6; Psalms 90:9-10; Psalms 90:12; Psalms 90:14-15). "The pivotal point of the text, I suggest, is the goal of a ’heart of wisdom’ (Psalms 90:12)." [Note: Brueggemann, p. 111. ] A heart of wisdom refers to discernment of Yahweh’s

Daniel 5:31 — another man known in history by another name or names. The most likely possibility seems to me to have been Cyrus. [Note: D. J. Wiseman, "Some Historical Problems in the Book of Daniel," in Notes on Some Problems in the Book of Daniel, pp. 12-14.] This would account most naturally for the fact that Daniel referred to Darius as "king" in chapter 6. Furthermore, it would have been very unusual for a subordinate of Cyrus to divide the whole empire into 120 satrapies (Daniel 5:1). Darius

Numbers 32:1-19 — Gad’s help. "In Numbers 32:1 the sons of Reuben are mentioned before the sons of Gad, but in subsequent references this order is reversed. The reason is very likely that the tribe of Gad was more important than that of Reuben [cf. Genesis 49:4]. There is an oblique confirmation of this supposition on a stone that King Mesha of Moab set up around 850 B.C., following his defeat of the Israelites [i.e., the Moabite Stone]. This stone bears an inscription that refers to Gad as a people that

Deuteronomy 22:9-12 — They taught the Israelites the importance of purity and keeping things distinct ". . . because the order of the world must not be endangered." [Note: C. Houtman, "Another Look at Forbidden Mixtures," Vetus Testamentum 24:2 (1984):227.] They may have also illustrated the importance of remaining separate from the Canaanites (cf. 2 Corinthians 6:14-18). Oxen and donkeys would have not been a good combination when yoked together because they would pull at different rates.

Deuteronomy 31:24-29 — 4. The preservation of God’s words 31:24-29 Moses charged the priests with the care and keeping of the law he had written (Deuteronomy 31:25-26), perhaps the whole Book of Deuteronomy. [Note: Deere, p. 317.] It was normal for priests to bear this

Deuteronomy 32:7-14 — The writer graphically described God’s choice and care of Israel in these verses. [Note: See David E. Stevens, "Does Deuteronomy 32:8 Refer to ’Sons of God’ or ’Sons of Israel’?" Bibliotheca Sacra 154:614 (April-June 1997):131-41, for a discussion of this textual problem. He concluded that "sons of Israel" is the preferred reading. Michael S. Heiser argued for "Sons of God" in "Deuteronomy 32:8 and the Sons of God,"

John 20:21 — the sending. Thus Jesus’ disciples became apostles (lit. sent ones) in a new sense. The New Testament writers used the term "apostle" in a technical and in a general sense. In the general sense, it refers to all Christians (cf. Acts 14:4; Acts 14:14; 2 Corinthians 8:23; Philippians 2:25). In the technical sense, it refers to the original 12 apostles-Matthias took Judas Iscariot’s place (Acts 1:26)-plus Paul. Each Gospel plus Acts records a different version of the Great Commission

John 7:37 — It is also to be recognized that the invitation [of Jesus] would have been equally relevant on the eighth day, which was celebrated as a Sabbath with appropriate ceremonies and was attended by a great congregation." [Note: Beasley-Murray, p. 114.] Jesus used the occasion to make another important public proclamation (cf. John 7:28). Perhaps Jesus laid low until this day to avoid arrest and then presented Himself again publicly. He invited anyone who was thirsty spiritually to come to Him and

Ephesians 1:1 — its language when he wrote to Corinth in A.D. 95, it is likely that this attestation runs back to the first century." [Note: A. Skevington Wood, "Ephesians," in Ephesians-Philemon, vol. 11 of The Expositor’s Bible Commentary, p. 4.] The New Testament writers used the word "apostle" (lit. "sent one") in a general and in a particular sense. Sometimes it refers generally to anyone sent out as a representative of Jesus Christ (Acts 14:4; Acts 14:14; 2 Corinthians