Bible Commentaries

Genesis 27:18-29 — Isaac’s blessing in Genesis 27:23 is proleptic; it refers to the blessing in Genesis 27:27-29, not another blessing that preceded that one. Jacob’s kiss recalls another deceptive show of affection, namely, Judas’ kiss of Jesus (Matthew 26:48-49). Isaac uttered his blessing (Genesis 27:27-29) in poetic language and God’s Spirit doubtless inspired it since it proved to be prophetic (cf. Genesis 49:1-27; Deuteronomy 33; et al.). It was an oracle. The writer mentioned two of the elements

Exodus 20:12 — the Promised Land is a reminder that God gave the command to Israelites. The Apostle Paul repeated this responsibility as binding on the church in Ephesians 6:1-3 but changed the command to "obey," as well as the promise (cf. Matthew 15:3-4; Colossians 3:20). [Note: See Maurice E. Wagner, "How to Honor Your Parents When They’ve Hurt You," Psychology for Living 28:6 (June 1986):12-14.]

1 Kings 9:15-19 — "The Fortresses King Solomon Built to Protect His Southern Border," Biblical Archaeology Review 11:3 (May-June 1985):56-70; and idem., "Solomon’s Negev Defense Line Contained Three Fewer Fortresses," Biblical Archaeology Review 12:4 (July-August 1986):40-45.] and he strengthened other towns (2 Chronicles 8:2-6). Solomon developed these towns to defend Jerusalem and Israel and to control the major routes into and through his empire. [Note: Bright, p. 192.] Were these projects partially

Nehemiah 12:31-47 — 2. The dedication ceremonies 12:31-47 One large choir mounted the city wall and walked around it counterclockwise, evidently beginning at the Valley Gate (Nehemiah 12:31-37). Another choir mounted it, probably at the same place, and proceeded in a clockwise direction (Nehemiah 12:38-39).

Psalms 106:47-48 — 3. Concluding prayer for deliverance 106:47-48 This petition suggests that the psalmist lived and wrote during Israel’s Babylonian Captivity. It is a simple request for deliverance, claiming no merit to obtain this favor. The writer relied exclusively on the Lord’s covenant faithfulness

Psalms 30:1-12 — His anger is temporary but His favor is permanent. "This psalm is a quite clear example of the thanksgiving song, which Westermann labels as a declarative narrative. [Note: Claus Westermann, The Psalms: Structure, Content, and Message, chs. 2 and 4.] That is, the psalm tells the story of going into the trouble and coming out of the trouble." [Note: Brueggemann, p. 126.] The title of this psalm is subject to two interpretations. It may mean that the psalmist composed it for the occasion of

Leviticus 23:15-22 — 4. The Feast of Pentecost 23:15-22 This festival had several names: Harvest, Weeks (Heb. Shabuoth), and Pentecost (Gr. pentekostos). The Contemporary English Version translated it the Harvest Festival. It fell at the end of the spring harvest 50 days

Isaiah 19:19-22 — Abraham built an altar to express his gratitude and commitment to the Lord (Genesis 12:8; cf. Joshua 22:34; Joshua 24:26-27), and Jacob erected a pillar when he memorialized God’s covenant to him (Genesis 28:22). The Egyptians will do these things throughout their land to express those things in that day (Isaiah 19:19). Israelites during the Judges

Isaiah 32:20 — repent. Sennacherib was not able to take Jerusalem, even though he devastated much of Judah. In the far future, the Israelites will enjoy salvation from all their enemies because they will repent at the second coming of Christ (cf. Zechariah 12:10-14; Zechariah 14:14). This did not take place after the Exile or after Pentecost on the scale that Isaiah envisioned here. God does not wait for people to repent before He acts in mercy. Rather, the goodness of God leads people to repentance (cf. Romans

Isaiah 41:8 — peoples. Election rests on love (cf. Deuteronomy 7:7-8). The reference to Jacob recalls the unworthiness of the Israelites, and the mention of Abraham the fact that Abraham loved God (Genesis 18:17-19), the proper response to electing love (cf. 1 John 4:19). Both references also connect to God’s covenant with the patriarchs. God had called Israel to be His servant. This is the first of 31 references to a servant of the Lord in Isaiah. [Note: See Allan A. MacRae, "The Servant of the Lord

Isaiah 63:10 — though the Israelites pledged themselves to follow the Lord faithfully, they rebelled against Him and so grieved His Holy Spirit. This verse helps us understand what grieving the Holy Spirit involves, namely, rebelling against the Lord (cf. Ephesians 4:30). This verse, the next, and Psalms 51:11 are the only places in the Old Testament where "holy" describes God’s "Spirit." We offend the holiness of God when we rebel against Him. Of course, we also offend His love since we

Ezekiel 44:24 — Zadokite priests were also to serve as judges for the people and to make decisions in harmony with the Lord’s laws (cf. Deuteronomy 17:9; Deuteronomy 19:17; Deuteronomy 21:5). Not only will the prince serve as an administrator under Messiah (Ezekiel 44:3), but the priests will also serve under His authority. [Note: See Douglas K. Stuart, "The Prophetic Ideal of Government in the Restoration Era," in Israel’s Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 283-305.]

Deuteronomy 12:32-5 — praised God) to arise in Israel and perform miracles (Deuteronomy 12:1), even though they advocated apostasy from Yahweh. The primary meaning of "prophet" (Heb. nabi’) is "proclaimer" or "forth-teller" (cf. Exodus 4:15-16; Exodus 7:1) [Note: J. Blenkinsopp, A History of Prophecy in Israel, pp. 36-38.] A prophet was, then, a spokesman for God who represented Him before other people. [Note: Merrill, Deuteronomy, p. 230.] God permitted prophets to utter false prophecies

Deuteronomy 5:16 — they are children. When they cease to be children the responsibility to obey ends, but the duty to honor continues. The second part of the verse contains a promise. God promised the Israelites long life in the Promised Land of Canaan (cf. Deuteronomy 4:40; Deuteronomy 5:9-10). He has promised Christians long life on earth (Ephesians 6:1-3).

Deuteronomy 5:20 — "witness" (Heb. ed) refers to testimony given in legal cases. "Neighbor" (Heb. rea’) focuses on a fellow member of the covenant community but is broad enough to include all other human beings (cf. Exodus 11:2; Leviticus 19:18; Leviticus 19:34). Integrity, honesty, and faithfulness in speech are in view, especially situations in which testimony determines a person’s fate. The more general prohibition against lying appears elsewhere (Leviticus 19:11-12). The ninth commandment deals with

Joshua 24:2-13 — 2. Historical prologue 24:2-13 Joshua introduced what follows as the words of Yahweh, Israel’s God (Joshua 24:2). Then he reviewed God’s great acts on behalf of His people, going back to the call of Abraham in Mesopotamia. The "River" (Joshua 24:2) is the

Judges 6:1-32 — pattern:     A    6:1-10         B    6:11-32             C    6:33-7:18         B’    7:19-8:21     A’    8:22-32" [Note: Tanner, p. 151.] Other scholars divide the Gideon narrative into three parts: God’s punishment and deliverance of Israel (Judges 6:1 to Judges 8:3), Gideon’s punishment and subjugation of Israel (Judges 8:4-28), and Gideon’s legacy (Judges 8:29 to Judges 9:57). [Note: Block, Judges . . ., pp. 250-307. See also O’Connell, p. 139.] "The history of Gideon and his family is related very fully, because the working of the grace and righteousness

1 Samuel 1:21-28 — The parents’ thanksgiving 1:21-28a "Scenes 3 [1 Samuel 1:19-20] and 4 [1 Samuel 1:21-28 a] are a pair, not unlike the pairing of 1 [1 Samuel 1:3-8] and 2 [1 Samuel 1:9-19]. They are the two scenes of resolution. . . . These two scenes are concerned not with the birth, but with Hannah coming to terms with

1 Samuel 25:1 — this time. David took his place as God’s major channel of blessing to the nation. It is appropriate that the notice of Samuel’s death occurs here since Saul had just admitted publicly that David would be Israel’s next king (1 Samuel 24:20). Samuel’s ministry of providing a transition to the monarchy had therefore ended. People all over Israel mourned Samuel’s death. Samuel was the last of the judges. David would probably have continued Samuel’s ministry and become

2 Samuel 5:22-25 — David’s prayer, the Lord prescribed an attack from the rear (2 Samuel 5:23). The sound of marching in the treetops among which the Israelites took cover (wind?) would be the sign that the Lord was going before his army to strike the enemy (2 Samuel 5:24; cf. Acts 2:2). The name "Gibeon" replaces "Geba" in the text in the parallel account of this battle (1 Chronicles 14:16). Gibeon is probably correct. If David pursued the Philistines through the Aijalon valley, he probably went