Bible Commentaries

1 Chronicles 18:1-8 — (1 Chronicles 18:3-11), the Edomites (1 Chronicles 18:12-13), and the Ammonites (1 Chronicles 19:1 to 1 Chronicles 20:3). He also noted his defeat of the giants who came from the home of David’s first great adversary, Goliath (1 Chronicles 20:4-8). David’s wars were both aggressive and defensive (cf. ch. 19). [Note: See Zane C. Hodges, "Conflicts in the Biblical Account of the Ammonite-Syrian War," Bibliotheca Sacra 119:475 (July-September 1962):238-43.] The writer portrayed

2 Chronicles 19:1-11 — 4. Jehoshaphat’s appointment of judges ch. 19 Even though God had spared Jehoshaphat’s life in the battle, his close brush with death was the result of an unwise decision to help ungodly Ahab. A prophet rebuked him for this alliance (2 Chronicles

2 Chronicles 36:11-21 — 4. Zedekiah 36:11-21 In Zedekiah’s reign, Judah bottomed out spiritually. The king refused to humble himself before either Yahweh or Nebuchadnezzar, even though God repeatedly sent messages and messengers urging him to do so. Hardness of heart now

Psalms 42:1-11 — II. BOOK 2: CHS. 42-72 In Book 1, all the psalms except 1, 2, 10, and 33 claimed David as their writer. It is likely that he wrote these four as well, even though they do not bear his name (cf. Acts 4:25). In Book 2, the titles identify David as the writer of 18 psalms

Song of Solomon 2:3-6 — citron) tree in a forest of other trees: sweet, beautiful, and outstanding. "’Shade,’ ’fruit,’ ’apple tree’ are all ancient erotic symbols, and erotic suggestions are what she has in mind (Song of Solomon 2:3-4). . . . ’Shade’ speaks of closeness." [Note: Hubbard, p. 286.] ". . . if the lotus [lily, Song of Solomon 2:2] enhances the pleasure of visual form and beauty, the apple tree stimulates the taste and olfactory senses."

Isaiah 53:8 — The Servant’s treatment at the hands of others would be unjust from start to finish. Oppressive legal treatment and twisted justice would result in His being taken away to suffer and die (cf. Matthew 26:59-61; Luke 23:2-4; Luke 23:13-16). This was not the case in Israel’s suffering in captivity. That suffering was in harmony with what justice prescribed. However, it was for the transgressions of the prophet’s people that the Servant would suffer a fatal blow

Ezekiel 3:27 — personally responsible for their response (cf. Matthew 11:15; Matthew 13:10-17; Revelation 2:7; Revelation 13:9; Revelation 22:11; et al.). Evidently Ezekiel’s muteness lasted for several years, until the fall of Jerusalem (cf. Ezekiel 1:1-3; Ezekiel 24:25-27; Ezekiel 33:21-22). [Note: Block, The Book . . ., p. 151.] He was not entirely silent during this several-year period, from the present until Jerusalem fell, but he only spoke to the people when God gave him special messages to deliver (cf. Ezekiel

Daniel 11:36-4 — 3. The distant future 11:36-12:4 In the revelation given to Daniel about the 70 sevens (Daniel 9:24-27), we observed that what Gabriel told the prophet in Daniel 11:24-26 has already happened. Those verses described what would happen in the first 69 sevens. Daniel 11:27 predicts things

Daniel 11:37 — This verse gives more information about the ruler’s religious convictions. The phrase "the God of his fathers" is similar to one that occurs elsewhere in Scripture describing the God of the Jews (cf. Daniel 2:23; Exodus 3:15-16; Exodus 4:5; et al.). This has led some interpreters to conclude that this king will be a Jew. [Note: E.g., J. N. Darby, Studies in the Book of Daniel, pp. 107-14; Gaebelein, pp. 180-95; Young, p. 249; Ironside, p. 218; and Culver, "Daniel," p. 797.]

Daniel 12:1 — At the time of the end (Daniel 11:40), Michael, the angel responsible to protect Israel (cf. Daniel 10:13; Daniel 10:21), will arise in defense of this nation. This revelation focuses the reader’s attention again on the invisible and supernatural dimension to the events that will

Daniel 3:12 — gods and were not loyal to him. "In situations like this, no crime is greater then nonconformity, yet that is exactly what God asks of us when the things of the world are arrayed against the things of God (Romans 12:1-2)." [Note: Feinberg, p. 44.] Many Israelites worshipped idols in Palestine, and Moses had predicted that they would worship them in exile (Deuteronomy 4:27-28), but these young men were as scrupulous about their observance of the Mosaic Law as Daniel. For them, death was preferable

Daniel 3:17-18 — Abednego loved Yahweh more than life itself. Not only had they learned to recite the Shema-’Hear, O Israel: The LORD our God, the LORD is one. Love the LORD with all your heart and with all your soul and with all your strength’ (Deuteronomy 6:4-5)-but they made it the center of their lives. For them the will and glory of Yahweh meant more than fame, position, or security." [Note: Archer, "Daniel," p. 54. Cf. Acts 20:24.] "Those who believe the saying, ’Every man

Daniel 3:30 — faithful followers had claimed that He was. "This historical incident seems to have prophetic significance as well. In the coming Tribulation a Gentile ruler (Daniel 7:8) will demand for himself the worship that belongs to God (2 Thessalonians 2:4; Revelation 13:8). Any who refuse to acknowledge his right to receive worship will be killed (Revelation 13:15). Assuming political and religious power, he will oppress Israel (Revelation 13:7). Most of the people in the world, including many in Israel,

Daniel 3:4-7 — The musical instruments referred to (Daniel 3:5; Daniel 3:7) also have Persian names. [Note: Archer, A Survey . . ., p. 375; K. A. Kitchen, "The Aramaic in Daniel," in Notes on Some Problems in the Book of Daniel, p. 43; T. C. Mitchell and R. Joyce, "The Musical Instruments in Nebuchadnezzar’s Orchestra," in Notes on Some Problems in the Book of Daniel, pp. 19-27.] Some of these instruments were Greek as well. The Greeks had an influence on Babylonia

Obadiah 1:21 — finish will be complete then. Thus Obadiah’s prophecy, this tale of two mountains, ends on a climax with Yahweh’s kingdom dominating all the nations and with Yahweh as King of Kings and Lord of Lords (cf. Revelation 19:16; Revelation 20:4). The verse is clearly messianic. "None of the prophets has a more exalted close than this. . . . No man-ruled empire nor any nation of this world will endure forever. All will one day be merged into that eternal kingdom over which

Micah 6:8 — No, these sacrifices were not what the Lord wanted. He had already told the Israelites what would be good (beneficial) for them when they sinned (cf. Deuteronomy 10:12; Deuteronomy 10:18; 1 Samuel 12:24; Hosea 12:6). He wanted each of His people ("O man") to change his or her behavior. The address "O man" emphasizes the difference between God and man, particularly man’s subordination under God. It also connects Micah’s

Matthew 1:17 — Clearly the three groups of 14 generations Matthew recorded do not represent a complete genealogy from Abraham to Jesus (cf. Matthew 1:8). Luke recorded several names from the exile to Jesus’ birth that Matthew omitted (Luke 3:23-27). "All the generations" (NASB)

Matthew 11:9-11 — Malachi 3:1, and His quotation reflects an allusion to Exodus 23:20. The changes Jesus made in His quotation had the effect of making Yahweh address Messiah (cf. Psalms 110:1). This harmonizes with the spirit of Malachi’s context (cf. Matthew 4:5-6). By quoting this passage Jesus was affirming His identity as Messiah. [Note: R. T. France, Jesus and the Old Testament, p. 155.] He viewed John as potentially fulfilling the prophecy about Elijah preparing the way for Yahweh and the day of the

Matthew 12:3-4 — Jesus responded to the Pharisees’ question with another, in common rabbinic style (cf. Matthew 12:5; Matthew 19:4; Matthew 21:16; Matthew 21:42; Matthew 22:31). The record of the incident He cited is in 1 Samuel 21:1-6, and the law governing the use of consecrated bread is in Exodus 25:30 and Leviticus 24:5-9. The house of God that David entered was the tabernacle

Matthew 5:31-32 — ("and," NASB) that begins Matthew 5:31 ties this section in very closely with the one that precedes (Matthew 5:27-30). In Israel a man divorced his wife simply by giving her a written statement indicating that he divorced her (cf. Deuteronomy 24:1-4). It was a domestic matter, not something that went through the courts, and it was quite common. In most cases a divorced woman would remarry another husband, often for her own security. Jesus said that divorcing a woman virtually amounted to causing