Bible Commentaries

2 Kings 17:7-23 — for the captivity 17:7-23 In this section the writer catalogued Israel’s transgressions of God’s Word that resulted in her going into captivity. Ironically, Israel’s last king had sought help from Egypt, from which Israel had fled 724 years earlier. They feared other gods (2 Kings 17:7; cf. Exodus 20:3; Judges 6:10). They adopted Canaanite customs (2 Kings 17:8; cf. Leviticus 18:3; Deuteronomy 18:9). They adopted customs condemned by the Mosaic Law (2 Kings 17:8; cf. 2 Kings 16:3;

Psalms 68:7-10 — The Canaanites also credited Baal with lightning, thunder, rain, and earthquakes. However, Yahweh sent these to confirm His presence among His people in their wilderness wanderings and to provide for them. In the Pentateuch, Moses did not record God sending rain in the desert. Nevertheless Deborah, as well as David, revealed that this was one way He met His people’s needs (cf. Judges 5:4). The Lord’s inheritance (Psalms 68:9) was His people (cf. Deuteronomy 4:20).

Psalms 73:4-12 — The writer next described the ways the wicked behave. They seem more carefree (Psalms 73:4-5), proud and violent (Psalms 73:6), as well as unrestrained (Psalms 73:7). They speak proudly (Psalms 73:8-9), lead others after themselves (Psalms 73:10), and act as if God does not care how they live (Psalms 73:11; cf. Psalms 94:7). With few cares, they continue to prosper (Psalms 73:12; cf. Psalms 73:4-5).

Isaiah 6:4 — The praise of one and then another of the seraphim was so powerful that it shook the heavenly temple to its foundations. Isaiah also saw smoke billowing throughout the space, suggestive of God’s power to consume (cf. Isaiah 33:14; Exodus 19:18; Deuteronomy 4:24; Hebrews 10:26-31; Hebrews 12:29; Revelation 9:2), and of prayer (Revelation 8:4). It evidently arose from the altar of incense (Isaiah 6:6).

Amos 5:14 — Again the prophet urged the Israelites to seek good rather than evil so they could live (cf. Amos 5:4-6). Then the sovereign, almighty Yahweh would truly be with them, as they professed He was even as they practiced their injustice (cf. Numbers 23:21; Deuteronomy 20:4; Deuteronomy 31:8; Judges 6:12; Isaiah 8:10; Zephaniah 3:15; Zephaniah 3:17). He would become their defender rather then their prosecutor.

Micah 4:13 — In the future Israel would be the Lord’s instrument to thresh the nations. He would strengthen Israel to overcome them and to turn over their wealth to Him, namely, to bring them into subjection to the sovereign Lord. Israel has not yet done this, so the fulfillment lies in the future, when Messiah returns to reign (cf. Zechariah 14:12-15). Universal peace (in the Millennium, Micah 4:3-4) will follow this judgment of the nations.

Zechariah 11:4-14 — The fate of the Good Shepherd 11:4-14 The reason for the devastation of the people and the land just described now becomes apparent. It is the people’s rejection of the messianic Shepherd-King (cf. Isaiah 42; Isaiah 49; Isaiah 50; Isaiah 53). The Lord would graciously give His people another good leader (Zechariah 11:4-6), but they would reject the good shepherd that He would provide for them (Zechariah 11:7-14).

Zechariah 7:4-7 — B. The Lord’s rebuke 7:4-7 This is the first of four messages that Zechariah received from the Lord that bear on the question just raised. That there were four separate messages seems clear since each one begins with the same preamble: "The word of the Lord came" (Zechariah 7:4; Zechariah 7:8; Zechariah 8:1; Zechariah 8:18). The first two, in chapter 7, are negative, and the last two, in chapter 8, are positive.

Matthew 24:7-8 — famines, and earthquakes will anticipate the end of the present age. "The horrors described are not local disturbances, but are spread over the known world; nations and kingdoms are in hostility with one another." [Note: M’Neile, p. 346.] The Jews believed that a seven-year period of time will immediately precede Messiah’s coming to rule the world. "Our Rabbis taught: In the seven-year cycle at the end of which the son of David will come . . . at the conclusion

Deuteronomy 8:1-6 — exclusively but, more comprehensively, to all that comes from God to man. [Note: See Gerhard von Rad, Deuteronomy, p. 72; Raymond Van Leeuwen, "What Comes out of God’s Mouth: Theological Wordplay in Deuteronomy 8," Catholic Biblical Quarterly 47 (January 1985):53-57; and Miller, p. 116.] "The third means of divine self-disclosure in the context of the Deuteronomic covenant [in addition to historical event and theophany] was by word. It is important to note, however, that in the ancient

Mark 4:35-6 — C. Jesus’ demonstrations of power and the Nazarenes’ rejection 4:35-6:6a In spite of demonstrations of supernatural power, the multitudes continued to miss seeing who Jesus really was. Why? Because enlightenment comes only as a gift from God (Matthew 16:17). This section presents more evidence of Jesus’ identity (Mark 4:35 to Mark 5:43) and the failure of those who knew Him best to understand who He really was (Mark 6:1-6 a).

Luke 1:14-15 — John and Jesus. The phrase "in the sight of" the Lord indicates God’s choice and approval. It translates a Greek word, enopion, which only Luke among the synoptic writers used. It appears 35 times in Luke and Acts. [Note: Martin, p. 204.] John used this word once, in John 20:30. "Filling [with the Holy Spirit] is a general Lucan term for presence and enablement." [Note: Bock, "A Theology . . .," p. 98.] The connection between control by drink and control by the

John 3:22-30 — 4. John the Baptist’s reaction to Jesus’ ministry 3:22-30 The writer next noted the parallel ministries of John the Baptist and Jesus in Judea. John the Baptist readily confessed Jesus’ superiority to him even though they were both doing the same things. This was further testimony to Jesus’ identity. This section constitutes the very core of the Apostle John’s testimony to Jesus’ identity in Jesus’ early ministry (chs. 2-4).

Acts 7:1 — The "high priest" probably refers to Caiaphas, the official high priest then, but possibly Luke meant Annas (cf. Acts 4:6). [Note: See my comments on 5:6.] Jesus had stood before both these men separately to face similar charges (John 18:13-14; John 18:24; Matthew 26:57). This was the third time that Christian leaders had defended their preaching before the Sanhedrin that Luke recorded in Acts (cf. Acts 4:15; Acts 5:27).

1 Timothy 4:4-5 — Everything God created is good (1 Timothy 4:4; Genesis 1:31). We can abuse God’s good gifts (e.g., fornication and gluttony), but marriage and food are essentially good, and we should enjoy them with thankfulness to God for giving them. Thankfulness is the only condition connected to their

Titus 1:15 — These "commandments of men" (Titus 1:14) involved abstaining from certain foods (asceticism; cf. 1 Timothy 4:1-4; Colossians 2:20-22). Paul reminded his readers that to the pure in heart all things, including foods, are pure (clean; cf. Matthew 15:11; Mark 7:15; Mark 7:20; Luke 11:39-41). However the impure in heart spread impurity wherever they go through their words and deeds (cf. Haggai 2:13-14).

Judges 4:17-22 — established very friendly relations with the Canaanites seems clear since Sisera felt perfectly safe in Heber’s tent as he hid from the pursuing Israelites. It is interesting that Jael commanded the Canaanite commander to "Turn aside" (Judges 4:18), as Deborah had commanded the Israelite commander to "March to Mt. Tabor" (Judges 4:6). God was using two women to lead His people to victory on this occasion. One writer suggested the following translation of the last part of Judges 4:18

Judges 6:1-10 — 25:1-2) who occupied the plains that bordered the Arabian Desert to the east of Moab and Ammon. They were raiders who descended on the Israelites at harvest times, stole their crops and possessions, and then retreated to their own land (cf. Isaiah 9:4; Isaiah 10:26; Isaiah 60:6). They did not want to kill the Israelites and take over their land. They preferred to let the Israelites sow and harvest their crops and then steal what God’s people had labored so hard to produce. The Midianites conducted

2 John 1:4-11 — II. THE IMPORTANCE OF THE TRUTH VV. 4-11 "In the central section of 2 John [2 John 1:4-11] . . . we have a brief summary of the great contrasts between truth and error, love and hatred, the Church and the world, which are dealt with at greater length in 1 John." [Note: Stephen S. Smalley, 1, 2, 3 John, p. 322. Cf. John R. W. Stott, The Epistles of John, p. 205.]

Revelation 16:4 — 4. The third bowl 16:4 All the fresh water sources (springs, rivers, lakes, etc.) become blood in this plague (cf. Revelation 8:11; Exodus 7:24; Psalms 78:43-44). If the water is literal water, should we not understand the blood as literal blood too? People cannot exist long without any water to drink. However other cataclysmic changes follow that will evidently make water available again (cf. Revelation 16:17-21).