Bible Commentaries

Genesis 17 overview — speeches become rarer and little new content is added to the promises, but the fulfillment of these promises becomes more visible." [Note: Wenham, Genesis 16-50, p. 16.] Really there are five divine speeches: Genesis 17:1 b, Genesis 17:2, Genesis 17:4-8, Genesis 17:9-14, Genesis 17:15-16, and Genesis 17:19-2. The third speech is the center of the chiastic structure of this chapter, which may also be read as two parallel panels, namely, 1-14 and 15-27. "The chapter is more of a theological treatise

Nehemiah 8 overview — II. THE RESTORATION OF THE JEWS CHS. 8-13 One writer viewed chapters 8-13 (really Neh 7:73-13:37) as the third part of the tripartite structure of Ezra-Nehemiah. Ezra 1:1-4 deals with "potentiality," the decree to the community to build God’s house. Ezra 1:5 -Nehemiah 7:72 records the process of "actualization." The community builds God’s house in response to the decree. Nehemiah 7:73 to

Leviticus 12:1-8 — portray the spread of ritual defilement in Israel’s camp as a reversal of God’s original plan of blessing." [Note: Sailhamer, p. 39. He offered charts comparing the laws in Leviticus with the Flood and Babel stories in Genesis on pp. 40-41 and pp. 338-39.] Two different situations caused uncleanness: moral transgression and ceremonial defilement. Moral transgressions caused spiritual defilement (moral uncleanness). However ceremonial defilement (ritual uncleanness) did not necessarily

Matthew 26 overview — Jesus’ conflict with Israel (chaps. 26-28). [Note: Footnote 10: For a more detailed treatment of the passion account in Matthew, see Frank J. Matera, Passion Narratives and Gospel Theologies: Interpreting the Synoptics through Their Passion Stories, chs. 4-6; and Donald Senior, The Passion of Jesus in the Gospel of Matthew.] Here the resolution of this conflict works itself out in dramatic detail." [Note: Kingsbury, Matthew as . . ., p. 84.] The narrative section consists of two parts, the crucifixion

Matthew 27 overview — Jesus’ conflict with Israel (chaps. 26-28). [Note: Footnote 10: For a more detailed treatment of the passion account in Matthew, see Frank J. Matera, Passion Narratives and Gospel Theologies: Interpreting the Synoptics through Their Passion Stories, chs. 4-6; and Donald Senior, The Passion of Jesus in the Gospel of Matthew.] Here the resolution of this conflict works itself out in dramatic detail." [Note: Kingsbury, Matthew as . . ., p. 84.] The narrative section consists of two parts, the crucifixion

John 5 overview — F. Jesus’ second visit to Jerusalem ch. 5 "In chapters 1-4 the subject is described from the standpoint of a spectator, ab extra, and we are thus enabled to see something of the impression created on others by our Lord as He deals with individuals in Jerusalem, Samaria, and Galilee. When, however, we turn to

Hebrews 1:8-9 — By contrast, the Son’s ministry is to rule, not to serve as angels do. His throne is eternal, not ending, and immutable, not changing. This fifth quotation, from Psalms 45:6-7, describes the final triumph of David’s Son, the Messiah, who is also God. The Son is superior to angels also because He is God. "This and the following quotation (Hebrews 1:10-12) are used to show that the Son is addressed in scripture

Hebrews 10:39 — along with himself, would not apostatize. "Destruction" (or ruin) could refer either to eternal damnation in hell or to temporal punishment. In view of what has preceded, the latter alternative is probably in view (cf. Matthew 26:8; Mark 14:4; Acts 25:16). The writer did not want his readers to be the objects of God’s discipline. [Note: See Dillow, pp. 336-37.] "I personally believe that ’waste’ is the best translation for this word ["destruction"] in

Hebrews 2:10 — captain of a company of followers (cf. Hebrews 12:2; Acts 3:15; Acts 5:31). [Note: See J. Julius Scott Jr., "Archegos in the Salvation History of the Epistle to the Hebrews," Journal of the Evangelical Theological Society 29:1 (March 1986):47-54.] However, it also views Him as originator or personal source. [Note: Moffatt, p. 31.] God perfected Jesus by charting His path to glory through suffering, and He does the same for Jesus’ followers. We must go through suffering before we get

Hebrews 8:1-2 — and paraenetic [i.e., exhortation] sections [of the epistle]. The theme of Christ as High Priest, however, is central to the epistle as a whole." [Note: David J. MacLeod, "The Doctrinal Center of the Book of Hebrews," Bibliotheca Sacra 146:583 (July-September 1989):300.] The writer again referred to the heavens where God abides and where Jesus Christ now serves as the real tabernacle, the only one that does not imitate something better than itself. In particular, the holy of holies

1 Peter 1:4 — (amianton), and unfading (amaranton). No one can ravage or pollute our inheritance, and it will not wear out or waste away. What is it exactly? Our inheritance is Jesus Christ Himself and the blessings that He has promised us (cf. 1 John 3:2; Colossians 3:4; Ephesians 1:14; Romans 8:11; Romans 8:18-23). All Christians will not obtain the same amount of inheritance (cf. 2 Timothy 2:12; Matthew 25:14-30; et al.), but every Christian will obtain much inheritance. Heaven will be the portion of all, but rewards

1 Peter 3:1-6 — revolutionary attitude for that culture." [Note: Davids, pp. 115-16.] This section, like the preceding one addressed to slaves, has three parts: an exhortation to defer (1 Peter 3:1-2; cf. 1 Peter 2:18), an admonition about pleasing God (1 Peter 3:3-4; cf. 1 Peter 2:18-20), and a precedent for the advocated attitude or action (1 Peter 3:5-6; cf. 1 Peter 2:21-25). The section on respect for everyone (1 Peter 2:13-17) contains the first two of these parts (1 Peter 2:13-17) but not the third. [Note:

2 Peter 1:9 — appreciated His forgiveness only superficially. "As is usual in the Bible, the idea of ’forgetting’ is not a mental process but a practical failure to take into account the true meaning and significance of something." [Note: Moo, p. 48.] Often it is both in our lives. Those who "have forgotten" have little motivation to grow in grace and thereby please God. They do not add the seven ingredients to their faith that Peter urged. Peter referred to this omission as forgetting

Jude 1:17-18 — refers to the end of the historical period that encompasses the church age and the Tribulation. After this "last time" God will rule directly over humankind, first during the Millennium and then in the new heavens and new earth (cf. 1 Timothy 4:1; 2 Timothy 3:1; et al.). It is the last time in relation to Jesus Christ’s return to reign on earth. The object of the "mockers" mocking seems to be the revealed will of God (cf. Psalms 35:16; Proverbs 14:6; Proverbs 19:25; et al.). "These

Revelation 1:13 — The man looked like "a son of man." This expression refers to the divine Messiah in Daniel 7:13-14 (cf. Daniel 3:25; Daniel 10:5-6; Daniel 10:18; Acts 7:56). "Son of Man" was Jesus’ favorite title for Himself according to the writers of the Gospels (cf. Mark 13:26). The person John saw looked like a human man. His clothing was that

Revelation 12:14 — The Israelites will receive divine assistance in fleeing from the dragon (passive "were given"). God bore the Israelites "on eagles wings" when He enabled them to escape from Pharaoh (Exodus 19:4; Deuteronomy 32:11; cf. Isaiah 40:31). Therefore we should probably understand the eagle to be metaphorical describing the way God will save them, namely, with strength and safety. Another possibility is that the eagle represents angelic assistance

Revelation 13:10 — God promised the saints that those He has destined for captivity (i.e., Antichrist, his followers, and the saints) will eventually end up as captives (cf. Jeremiah 15:2; Jeremiah 43:11). Those who kill others (the others being believers in Jesus Christ, Revelation 13:7) will die (cf. Matthew 26:52). This assurance that God will execute justice should encourage the saints to persevere steadfastly and to trust God during this period

Revelation 16:15 — Jesus Christ Himself evidently gave this parenthetic invitation and warning (cf. Revelation 3:3; Revelation 3:18). His second coming will be as a thief in that it will be sudden, and His enemies will not expect it (cf. Matthew 24:43; Luke 12:39; 1 Thessalonians 5:2). Believers who understand the revelation of this book, on the other hand, will be expecting His return. Christ’s coming for the church will not be as a thief because the church is looking for His return (1

Revelation 2:5-6 — 4. Exhortation 2:5-6 The corrective for a cold heart that the Lord prescribed was a three-step process. They needed to remember how they used to feel about Him, to repent (change their attitude), and return to the love that formerly motivated them. The

Revelation 22:18 — Jesus continued to speak. The high degree of authority of this statement, which continues in the next verse, supports this conclusion. This warning contrasts with the invitation that the Lord just extended (cf. Deuteronomy 4:2; Deuteronomy 7:15; Deuteronomy 12:32; Deuteronomy 28:27; Deuteronomy 28:60; Proverbs 30:5-6; Jeremiah 26:2). "This book" refers to the Book of Revelation. The prophecy of it summarizes the contents of the book. Those who hear it are everyone