Bible Commentaries

2 Chronicles 32:1-23 — 4. The invasion by Sennacherib 32:1-23 In a few details this account differs from the one in 2 Kings 18-20 and Isaiah 36-37. It was after Hezekiah’s acts of faithfulness that God tested his trust (2 Chronicles 32:1). Many of Judah’s other

2 Chronicles 7:1-10 — 4. The celebration of the people 7:1-10 This celebration consisted of a seven-day dedication of the bronze altar, followed by the seven-day Feast of Tabernacles. The very large number of sacrifices Solomon offered seems incredible, but there are records

Job 16:18-2 — Job’s desire for a representative in heaven 16:18-17:2 Job called on the earth not to cover his blood (Job 16:18) so it might cry to God for vindication (cf. Genesis 4:10). Job did not want people to forget his case when he died. He wanted someone to answer his questions and to vindicate his innocence even if he was not alive to witness it. The witness/advocate to which he referred (Job 16:19) seems to be some heavenly

Psalms 110:5-7 — The victory of Messiah 110:5-7 Messiah’s victory over His enemies will be great. David saw Messiah presently seated at God the Father’s right hand (cf. Hebrews 8:1; Hebrews 10:12). In the future He will wage war (cf. Joel 3:2; Joel 3:11-14; Revelation 16:16; Revelation 19:13-15). Messiah drinking by a brook pictures Him renewing His strength. Yahweh will exalt Messiah because of His victorious conquest. [Note: See Allen, Rediscovering Prophecy, pp. 173-94.] Later revelation helps us

Psalms 13:3-4 — 2. Petition for an answer 13:3-4 David needed information and wisdom in view of his need. If he did not receive them from the Lord soon, he despaired of life. "Lightening the eyes" refers to refreshing one’s vital powers (cf. 1 Samuel 14:27; 1 Samuel 14:29; Ezra 9:8).

Psalms 73:21-26 — wrong and his viewpoint was similar to an animal’s, namely, ignorant of divine revelation (Psalms 73:22). Sober reflection reminded him that God had not abandoned him but would one day provide the good things He presently withheld (Psalms 73:23-24). The phrase "to glory" (Psalms 73:24) probably means "with honor." Asaph’s generation of believers did not have much revelation concerning life beyond the grave. He was probably referring to future vindication during his lifetime

Proverbs 30:2-4 — making it clear that those he addressed knew no more than he did. If wisdom is essentially a proper orientation to God, how could Agur say he had not learned wisdom but he knew God (Proverbs 30:3)? In view of the context (Proverbs 30:2; Proverbs 30:4), he probably meant that he had not reached a high level of wisdom. "Wisdom" in Proverbs means understanding as well as godliness (e.g., Proverbs 1:1 b; Proverbs 2:2; et al.). Agur humbly regarded his own discernment as limited, but he did

Proverbs 5:1-6 — against the power of the seductress’s speech (Proverbs 5:1-6). The temptress comes with words that are sweet (flattering) and smooth (delightful, Proverbs 5:3). [Note: M. Dahood, "Honey That Drips. Notes on Proverbs 5:2-3," Biblica 54 (1973):65-66.] Nevertheless if swallowed, they make the person tempted by them feel bitter (ashamed) and wounded (hurt, Proverbs 5:4). Even flirting produces this effect sometimes. "There is an old saying, ’Honey is sweet, but the bee stings’;

Isaiah 37:16-20 — . The heart of prayer is not its petitionary content but the acknowledgment of God." [Note: Motyer, p. 281.] "Hezekiah’s prayer (Isaiah 37:15-20) is saturated with biblical theology and is not unlike the prayer of the church in Acts 4:24-31." [Note: Wiersbe, p. 45.] God responded to Hezekiah’s prayer by giving Isaiah a message for the king. The prophet first explained what God would do (Isaiah 37:21-29). Then he gave the king a sign that He would indeed do it (Isaiah

Isaiah 39:5-6 — evidence of a much later date of writing than Isaiah’s day. The ambassadors had come "from Babylon" (Isaiah 39:3), and they would carry everything off "to Babylon" (Isaiah 39:6). Hezekiah had shown them "all" (Isaiah 39:4), and they would take "all" (Isaiah 39:6, twice) to Babylon. This happened finally in 586 B.C. when Nebuchadnezzar captured Jerusalem (cf. 2 Kings 24:13; 2 Kings 25:13-15; 2 Chronicles 36:18; Jeremiah 20:5). Isaiah’s mention of Babylon

Isaiah 49:4 — this one presents a fully human Servant. When Jesus Christ died it appeared that He had accomplished very little. Most people regarded His life as a waste. He even prayed on the cross, "My God, my God, why have you forsaken me?" (Matthew 27:46). "God does not approach the arrogance and oppression of the world with greater arrogance and greater oppression. Rather, he comes with the humility, the vulnerability, and the powerlessness of a child." [Note: Ibid.] Nevertheless, the Servant’s

Isaiah 53:7 — In spite of God’s punishment for sin, the Servant would bear it without defending Himself (cf. Isaiah 42:2-3; Isaiah 49:4-9; Isaiah 50:5-7; Jeremiah 11:18-20; Jeremiah 12:1-3; Matthew 26:63; Matthew 27:12-14; Mark 14:61; Mark 15:5; Luke 23:9; John 19:9). He would allow others to "fleece" Him and even kill him without even protesting (cf. Acts

Jeremiah 33:3 — for Israel were inaccessible to most people, but He would unlock some of these secrets and share them with Jeremiah in answer to the prophet’s prayer. We must ask the Lord for some things before He will give them to us (cf. Matthew 7:7; James 4:2). "While God is always ready to answer the cry of the human heart, man must first request assistance." [Note: Harrison, Jeremiah and . . ., p. 143.] "In other words, although God can make himself heard, and has already done so in saying

Jeremiah 7:18 — deity mentioned only by Jeremiah. They also poured out drink offerings to other gods to hurt, humiliate, and annoy the Lord. The "Queen of Heaven" was most likely a title of the Assyrian-Babylonian goddess Astarte (or Ishtar; cf. Jeremiah 44:17), though some scholars believe the name applied to several pagan goddesses. [Note: Craigie, pp. 123, mentioned the Canaanite goddesses Anat, Ashtaroth, and Shapash, all of whom the Canaanites associated with heaven. See also Keil, 1:160.] Worship

Ezekiel 18:21-22 — wickedness. This whole chapter deals with the consequences of good and bad conduct in this life under the Mosaic Covenant. It does not deal with the subject of eternal life. Eternal life has always come to a person by faith alone (Genesis 15:6; Romans 4:5; Ephesians 2:8-9). "The stipulations of the Mosaic covenant were given to a people who were already in a trusting relationship with God. These stipulations provided a concrete, practical outworking of faith in the God who redeemed Israel from

Ezekiel 18:5-6 — cited five types of behavior that manifested departure from the will of God under the Mosaic Law. First, eating ceremonial meals at idol shrines and trusting in idols were forbidden but practiced by the Jews in Ezekiel’s day (cf. Deuteronomy 12:2-4). This was a violation of the first four commandments in the Decalogue that required exclusive allegiance to Yahweh. Second, committing adultery and having sex with a woman during her menstrual period were practiced even though God prohibited them (Exodus

Ezekiel 24:15-16 — The Lord told Ezekiel that He was about to take the life of his beloved wife. The English word "blow" (Ezekiel 24:16) implies a sudden, unexpected death. The Hebrew word, magephoh, does not demand a sudden death, but it sometimes describes such a death (cf. 1 Samuel 4:17; 2 Samuel 17:9; 2 Samuel 18:7). It could also mean death by plague or disease or anything that

Ezekiel 3:21 — for obedience and death for disobedience. This was physical life and physical death, not eternal life and death. The Lord gave the Mosaic Law to a people who had already entered into relationship with Himself by faith (cf. Leviticus 18:5; Deuteronomy 4:37-40; Deuteronomy 6; Deuteronomy 7:6-11; Deuteronomy 10:15-17; Deuteronomy 30:15-20; see also Exodus 19:8; Exodus 24:3; Exodus 24:7; Deuteronomy 5:27). The possibility here is premature physical death or extended physical life. Eternal life and eternal

Ezekiel 42:15-20 — The dimensions of the temple enclosure 42:15-20 When the man had finished measuring the temple and the structures immediately associated with it, he led Ezekiel out the east outer gate. He measured the exterior of the temple wall, and it was 500 cubits (about 833 feet 4 inches) on each of

Daniel 8:10 — some of the stars to fall to the earth, and trampled on them. The stars probably refer to the children of Israel whom God predicted would be as numerous as the stars of heaven (Genesis 15:5; Genesis 22:17; Genesis 37:9-10; cf. Daniel 12:3; Matthew 13:43; Enoch 46:7). [Note: Walvoord, Daniel . . ., p. 185; Driver, p. 116.] They constitute His armies (cf. Exodus 7:4; Exodus 12:17; Exodus 12:51; Numbers 33:1). "If the world calls those men and women stars who excel in one or another department of