Bible Commentaries

Genesis 25:7-11 — have been 75 years old and Jacob 15 when Abraham died (Genesis 25:7; cf. Genesis 21:5; Genesis 25:26). [Note: See the chart "Patriarchal Chronological Data" earlier in these notes.] Abraham lived 100 years in the Promised Land (cf. Genesis 12:4). "It is one thing to live a long life. It is another thing to live a long life that is also a happy life. This obituary notice about Abraham draws attention to the fact that Abraham died not only at an elderly age but in a frame of mind filled

Genesis 3:14-21 — The judgment of the guilty 3:14-21 As the result of man’s disobedience to God, the creation suffered a curse and began to deteriorate. Evolution teaches that man is improving his condition through self-effort. The Bible teaches that man is destroying his condition through sin.

Genesis 43:1-15 — Judah evidently took the lead and spoke for his brothers because Jacob had already refused Reuben (Genesis 42:37-38), Simeon was in Egypt, and Levi had previously forfeited his father’s confidence (ch. 34). As Reuben had done (Genesis 42:37), Judah offered to bear responsibility in Jacob’s place, but in contrast to Reuben, Judah took personal responsibility

Exodus 18:1-12 — The names of Moses’ sons (Exodus 18:3-4) reflect his personal experiences in the providence of God. However, not all biblical names carry such significance. "It is a very precarious procedure to attempt to analyze the character or disposition of an Old Testament character on the basis

Nehemiah 11:1-24 — 1. The residents of Jerusalem 11:1-24 Some leaders had already chosen to live in Jerusalem (Nehemiah 11:1). Nehemiah initiated a plan to determine which one family in ten, of those not living in the city, would move into it (Nehemiah 11:1). Additional immigrants volunteered to live there

Esther 8:15-17 — 4. The joy of the Jews 8:15-17 "Crown" (Esther 8:15) should be "turban." Mordecai’s clothing reflected his important position in the government. Evidently, Mordecai read the second decree at a public meeting in Susa. Contrast

Psalms 10:16-18 — Calvin, Commentary on the Book of Psalms , 1:155; Mitchell Dahood, Psalms , 1:61; and VanGemeren, p. 129.] This is possible. This psalm, as the preceding one, ends with a reference to the frail mortality of man (’enosh, Psalms 10:18; cf. Psalms 8:4; Psalms 9:19-20; et al.), who is bound to the earth, in contrast to God. In view of God’s power it is not right for Him to allow frail man to terrorize his fellows. Nevertheless, since God is sovereign, only He can decide when to step in and judge

Psalms 110:1-2 — Lord (adonay) refers to God the Son, the Messiah or Anointed of God. Yahweh commanded Messiah to sit at His right hand, the traditional place of power and authority. He was to do so until Yahweh has subjugated Messiah’s enemies (cf. Joshua 5:14). Then Yahweh would permit Messiah to rule over them (cf. Psalms 2:8-9; 1 Corinthians 15:25). "Originally the victorious king placed his feet on the necks of his vanquished foe (cf. Joshua 10:24; 1 Kings 5:3; Isaiah 51:23). From this practice arose

Psalms 118:22-24 — his restoration was obviously one God had brought to pass. Consequently the writer called on everyone to rejoice with him in it. There are many New Testament references to the stone of Psalms 118:22. The Lord Jesus applied it to Himself (Matthew 21:42; Mark 12:10-11; Luke 20:17). Peter and Paul also applied it to Jesus (Acts 4:11; Ephesians 2:20; 1 Peter 2:6-8). God’s amazing resurrection of His rejected Son to the place of supreme universal authority is marvelous to say the least. The day

Psalms 17:15 — his relationship with God in this life as being superior to what the wicked enjoyed. We do too, but we also know that in addition, when we die, we will go into the Lord’s presence and from then on be with Him (2 Corinthians 5:8; 1 Thessalonians 4:17).

Psalms 49:15 — "The Psalms and the Afterlife," Irish Biblical Studies 9 (1987):2-17.] Revelation of the bodily resurrection, however, was obscure until Jesus Christ’s resurrection and His apostles’ revelations on that subject (1 Thessalonians 4; 1 Corinthians 15). "It is possible that the psalmist is looking at ultimate eschatological realities, anticipating his own resurrection and a time when the righteous, not the rich, will rule on earth. However, it is more likely that the ascendancy

Leviticus 20:1-27 — 4. Punishments for serious crimes ch. 20 The preceding two chapters specify correct behavior. This one sets forth the punishments for disobedience. Chapters 18-19 already discussed most of the subjects dealt with in this chapter. "The difference

Leviticus 21:7-9 — the prohibition against priests marrying non-virgins had to do with contracting ceremonial impurity, not morality. [Note: Joe M. Sprinkle, "Old Testament Perspectives on Divorce and Remarriage," Journal of the Evangelical Theological Society 40:4 (December 1997):540-41.] But marrying a non-virgin did not necessarily render a man ceremonially unclean. "However innocent the divorced woman was in fact, her reputation was likely to have been affected by the divorce." [Note: Wenham,

Isaiah 49:7 — Israel, who had called Him, was faithful to fulfill what He had set out to accomplish through His Servant. Again, the success of a servant of the Lord, any servant of the Lord, is due to the Lord because He enables the servant to be successful (cf. Isaiah 48:15). Watts’ interpretation was as follows: "This oracle accurately predicts the rapid, if violent, rise of Darius [I, Hystaspes] to power in Persia and claims credit for Yahweh who chose him for the office." [Note: Idem, Isaiah 34-66,

Ezekiel 4:8 — text requires this. Again, it appears that the prophet acted out his drama for only a few hours each day, and it was during this time that God enabled him to lie quietly. "God’s judgment of sin is inevitable. He is longsuffering (Ezekiel 4:1-8) and may wait for years, but ultimately he will dispense judgment. This judgment will include his people." [Note: Cooper, p. 95.] "God’s servants may have to undertake tasks involving a lot of tedium, patiently carrying out responsibilities

Acts 2:38 — meaning to reconsider). The Jews had formerly regarded Jesus as less than Messiah and had rejected him. Now they needed to accept Him and embrace Him. John the Baptist and Jesus had previously called for repentance in their audiences (Matthew 3:2; Matthew 4:17; et al.), and the apostles continued this emphasis, as Luke reported in Acts (Acts 3:19; Acts 5:31; Acts 8:22; Acts 10:43; Acts 11:18; Acts 13:24; Acts 17:30; Acts 19:4; Acts 20:21; Acts 26:18; Acts 26:20). "The context of repentance which brings

1 Timothy 2:11-12 — meetings of the church (1 Timothy 3:15), Paul taught that the women were to let the men provide the public instruction and leadership. [Note: See Michael F. Stitzinger, "Cultural Confusion and the Role of Women in the Church: A Study of 1 Timothy 2:8-14," Calvary Baptist Theological Journal 4:2 (Fall 1988):24-42.] He did not mean that women should surrender their minds and consciences to men, but that they should voluntarily take the position of learners in church meetings. "This was a radical

Hebrews 12:16-17 — to satisfy his immediate desires. That is precisely what the writer warned his readers not to do in this letter. Esau could not regain his inheritance later when he repented. His decision had permanent consequences; he could not repent (cf. Hebrews 4:1; Hebrews 6:4-6). [Note: See Ellingworth, pp. 668-69; and Moffatt, p. 212.] His inability to repent was not a matter of forgiveness but of consequences. David is another example of a person who had to bear the consequences of his sins even though God

James 1:1 — Jesus Christ. The term bond-servant did not carry the degrading connotation in the first century that it does today. In the Septuagint doulos described Israel’s great leaders who occupied positions of privilege and honor (e.g., Moses [Deuteronomy 34:5; et al.]; David [2 Samuel 7:5; et al]; and the prophets [Jeremiah 7:25; Jeremiah 44:4; Amos 3:7]). By using this word James was proudly asserting that he belonged to God and to Jesus Christ body and soul. [Note: Burdick, p. 167.] "It is only

Revelation 7:14 — John did not know the identity of these individuals, so the elder told him who they were. They are "those who are coming out from the great tribulation." Jesus coined the term "the Great Tribulation" (Matthew 24:15; Matthew 24:21) and identified it as the second half of Daniel’s seventieth week (Matthew 24:15-22; Mark 13:14-20; cf. Daniel 9:27). Positioned as this vision is just before the midpoint of the Tribulation, before the Great Tribulation begins,