Bible Commentaries

Exodus 26 overview — 4. The tabernacle structure ch. 26 The tabernacle walls consisted of rigid supports with curtains hung over the boards. These draperies also evidently formed its ceiling. Most commentators believe that the tabernacle was a single structure, but a few

1 Kings 4:7-19 — Solomon’s district governors 4:7-19 These men were responsible for providing for the needs of Solomon’s large household, including his courtiers, and for his thousands of horses (1 Kings 4:28). Two were Solomon’s sons-in-law (1 Kings 4:11; 1 Kings 4:15). The district

Psalms 56:3-4 — Because he trusted in God, who was on his side, David knew he did not need to fear the opposition of mere mortals (Heb. basar, flesh; Psalms 56:4). Note the close connection David saw between the Lord and His Word (Psalms 56:4). ". . . trusting in the Lord requires a prior commitment to the revelation of God in his Word." [Note: VanGemeren, p. 399.]

Jeremiah 2:4-8 — Yahweh’s claims to having dealt justly with His people 2:4-8 The general flow of thought in this early part of Jeremiah’s message is: from Israel’s early devotion to Yahweh (Jeremiah 2:2-3), to her departure from Him (Jeremiah 2:4-13), to the tragic results of her unfaithfulness (Jeremiah 2:14-19). In this second pericope, the irrationality of Israel’s apostasy stands out.

Jeremiah 4:4 — their commitments, a change that sprang from their innermost being (cf. Jeremiah 9:25-26; Deuteronomy 10:16; Deuteronomy 30:6; Romans 2:28-29). Removing the foreskins of the heart means removing the evil lusts and longings of the heart. [Note: Keil, 1:104.] Unless they did this, they could count on God’s judgment-that would burn and consume them like unquenchable fire-because their deeds were so evil. Breaking the covenant carried very serious consequences. By repenting as the Lord and His prophet

Jeremiah 7:12 — Yahweh told the people to go to Shiloh to see what He had done to another town where He had met with the Israelites in former years (cf. Joshua 18:1; Judges 18:31; 1 Samuel 1-4). In Jeremiah’s day it lay in ruins. The site was about 20 miles north of Jerusalem. The Philistines evidently destroyed the town in Eli’s day, though the text does not say so explicitly (1 Samuel 4). [Note: See H. Kjaer, "The Excavation

Ezekiel 1:5-7 — Within the cloud the prophet saw four figures that resembled living beings (cf. Revelation 4). They had human form, but each of them had four faces and four wings. [Note: See Allen, pp. 27-30, for some illustrations reproduced from a German work by O. Keel, which is "a lavishly illustrated study of ancient Near Eastern and Anatolian royal

Daniel 5:13-16 — 4. Belshazzar’s request of Daniel 5:13-16 The king had heard of Daniel by reputation, even though he had not met him before (Daniel 5:13). He recognized him as a person whose extraordinary ability came from some divine source (cf. Daniel 4:8; Daniel

Daniel 7:28 — unfeasible. (2) The kingdom of Messiah here follows the Gentile kingdoms; it is at no time contemporary with them. It must, therefore, be still future. (3) The kingdom of Christ succeeds a final form of Gentile dominion which has not yet appeared. (4) The Messianic kingdom is external in aspect here, not a kingdom in men’s hearts, as Church-Kingdom theology require. (5) This kingdom is in some sense Israelitish (cf. Daniel 7:7; Daniel 7:22; Daniel 7:25; Daniel 7:27 with Daniel 8:24). The ’saints’

Hosea 6:4-11 — V. THE FOURTH SERIES OF MESSAGES ON JUDGMENT AND RESTORATION: ISRAEL’S INGRATITUDE 6:4-11:11 This section of the book contains another series of messages that deal, first, with the judgment coming on Israel and, second, the restoration that will follow. There are three major addresses in this section each introduced by a direct address (Hosea 6:4; Hosea 9:1; Hosea 11:8).

Joel 2:25 — The Lord further promised that He would make up to His people what they had suffered because of the locust invasion (cf. Joel 1:4; Exodus 22:1; 2 Kings 4:7). The "years that the locusts had eaten" refers to the yield or produce of those years. Sin had resulted in covenant curses, but repentance would result in covenant blessings (cf. Deuteronomy 28-29).

Zechariah 2:8-9 — They were to flee because the Lord purposed to send His representative to plunder the nations for afflicting His people, the apple (lit. gate, the pupil, which is the most sensitive part) of His eye (cf. Deuteronomy 32:10; Psalms 17:8; Matthew 25:34-45; Acts 9:1; Acts 9:4-5). This would result in His glory. "This statement ["after glory"] anticipates the New Testament revelation of the Father sending the Son to glorify Him, both in His first advent (John 17:4, cf. Isaiah 61:1-2;

Acts 12:12 — Peter went directly to a home where he may have known that Christians would be praying for him. This was the house of Mary the mother of John (Jewish name) Mark (Greek name). Barnabas sold his land and gave it to the church (Acts 4:37), but Mary kept her house. This shows that communal living was not required among the early Christians. John Mark was the man who accompanied Paul and Barnabas on their first missionary journey (Acts 13:5). He was Barnabas’ cousin (Colossians

Acts 8:1 — Stephen’s execution ignited the first popular persecution of Christian Jews. [Note: See Ernst Bammel, "Jewish Activity against Christians in Palestine according to Acts," in The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 357-64.] Luke showed that the early Jerusalem Christians first received a warning (Acts 4:21), then flogging (Acts 5:40), then martyrdom (Acts 7:58-60), then widespread persecution. Since Stephen was

1 Corinthians 10:12 — Paul concluded with a word of warning to those who felt too confident that they were all right with God (cf. 1 Corinthians 10:1-4; 1 Corinthians 8:4-6). The "strong" who felt free to participate in pagan feasts seem to be those he had in mind. Self-confidence could lead to a spiritual fall, as it had so often in Israel’s history.

1 Corinthians 5:4 — was acting in Jesus’ name, with His authority. "The church’s refusal to act against the offender in 1 Corinthians 5:2 provides the most striking example of their arrogance and doubt that Paul would execute discipline (1 Corinthians 4:18). Here, therefore, he does execute discipline (1 Corinthians 5:5). They may doubt his ’power’ (1 Corinthians 4:19-21), but he acts by Jesus’ power (1 Corinthians 5:4)." [Note: Keener, p. 48.]

Ephesians 2:4-10 — Now alive in God 2:4-10 The wrath of God on the unbeliever (Ephesians 2:3) contrasts with the grace of God on the believer (Ephesians 2:5; Ephesians 2:7-8). God’s special grace toward some unbelievers gives them life (Ephesians 2:4-5), raises them up (Ephesians 2:6), and seats them in heavenly realms with Christ (Ephesians 2:6-10).

Colossians 4:10 — Aristarchus came from Thessalonica (Acts 20:4), had been with Paul in Ephesus (Acts 19:29), and had accompanied him to Rome (Acts 27:2). "Prisoner" (Colossians 4:10) is the translation of an unusual Greek word (lit. prisoner of war). It probably means prisoner to the will of God rather

1 Timothy 4:6-16 — A. The leader’s personal life and public ministry 4:6-16 Having reminded Timothy that the apostasy he was witnessing in Ephesus was not unexpected but prophesied (1 Timothy 4:1-5), the apostle next clarified Timothy’s responsibility in dealing with it (cf. ch. 1). Paul wrote these positive directions

Revelation 5:14 — The worship culminated in John’s vision with the four creatures saying "Amen" repeatedly after the vast crowd fell silent. The elders worshipped by prostrating themselves before God’s throne (cf. Revelation 4:10). [Note: See David J. MacLeod, "The Adoration of God the Redeemer: An Exposition of Revelation 5:8-14," Bibliotheca Sacra 164:656 (October-December 2007):454-71, for another exposition of this pericope.] These chapters (4-5) present heaven,