Bible Commentaries

Genesis 1:28 — the light of previous revelation. For example, even though the dispensation of the Mosaic Law has ended, Christians are helped to discharge our responsibilities to God by being aware of what God required of the Israelites under the Law (cf. Romans 15:4; 2 Timothy 3:16-17). The purpose of each dispensation has been to place people under a specific rule of conduct, not as a condition for salvation but to demonstrate that people always fail to live up to God’s standards and so need to accept salvation

1 Kings 17:8-24 — God’s revelation of His power 17:8-24 God had a very unusual ministry for Elijah to perform in which he would stand alone against hundreds of opponents (1 Kings 18:16-40). This section reveals how the Lord prepared him for it. The site of Zarephath was between Tyre and Sidon in Phoenicia,

1 Kings 19:9-21 — (cf. 1 Kings 17:3; 1 Kings 17:9; 1 Kings 18:1). Elijah had fled to Horeb out of fear. God proceeded to reproduce demonstrations of His power that He had given Israel at Mt. Sinai (Exodus 19:16-18) and to Elijah at Mt. Carmel (1 Kings 18:38; 1 Kings 18:45). Nevertheless God was not in these in the sense that they were not His methods now. Rather, God was in the gentle blowing (1 Kings 19:12). One writer suggested that we should understand the Hebrew words translated "a gentle blowing" (NASB)

2 Kings 1:1-18 — 3. Ahaziah’s evil reign in Israel 1 Kings 22:51-2 Kings 1:18 (continued) Second Kings begins with Ahaziah’s reign that fell during the 33-year period of Israel and Judah’s alliance (874-841 B.C.; 1 Kings 16:29 -2 Kings 9:29). This period in turn fits within the larger context of the divided kingdom (931-722 B.C.; 1 Kings 12 -2 Kings 17). [Note: See the diagram of the period of alliance near my notes on 1 Kings 16:29.] "The typical

Numbers 2:1-34 — bore the figure of a lion, that of Reuben the likeness of a man or of a man’s head, that of Ephraim the figure of an ox, and that of Dan the figure of an eagle . . ." [Note: Keil and Delitzsch, 3:17. Cf. Ezekiel 1:10; Revelation 4:7.] The early Christians used these same symbols to represent the four Gospels. They used a lion to stand for Matthew, an ox for Mark, a man for Luke, and an eagle for John. These animals symbolize aspects of the life and ministry of Jesus Christ that

Philippians 4:3 — 69:28), and the book containing the names of God’s elect (i.e., all believers; Luke 10:20; Revelation 3:5; Revelation 13:8; Revelation 17:8; Revelation 20:12; Revelation 20:15; Revelation 21:27) and the names of faithful believers (Philippians 4:3).

1 Thessalonians 4:13 — "Cemetery" (koimeterion) comes from the word used here (koimao) and means "a place of sleep." The ancients commonly used "sleep" as a euphemism for "death" (e.g., 1 Kings 2:10). [Note: Bruce, p. 95; Martin, p. 143; Wanamaker, p. 167.] Knowing the future of believers who have died gives hope in the midst of grief. Paul did not deny that the death of a believer brings grief to his or her loved ones (cf. John 11:35). Nevertheless he insisted that Christians need

1 Timothy 1:5 — lives of his or her students so they manifest love in their daily living. This love should spring from a pure heart, a conscience void of shame, and a genuine trust in God. Faith and love often appear linked in the Pastoral Epistles (cf. 1 Timothy 1:14; 1 Timothy 2:15; 1 Timothy 4:12; 1 Timothy 6:11; 2 Timothy 1:13; 2 Timothy 2:22; 2 Timothy 3:10; Titus 2:2). "For Paul and the ancient Mediterranean culture in general, conscience was the internal judgment of one’s actions by that one’s

Philemon overview — and became a Christian (Phm_1:10). Following his conversion Onesimus became a valuable helper of the apostle (Phm_1:11). Paul desired to keep Onesimus with him but felt a greater responsibility to return the slave to his Christian master (Phm_1:13-14). Onesimus had to make things right with Philemon whom he had wronged. Paul and Onesimus both knew the danger the slave faced in returning since slave owners had absolute authority over their slaves and often treated them as property rather than as

Hebrews 12:1 — Covenant saints whom the writer just mentioned (ch. 11). They are "witnesses" not because they presently witness our actions, but because by their lives they bore witness to their faith in God. [Note: Bruce, The Epistle . . ., p. 346; Wiersbe, 2:322.] The description of them as a "cloud" is an interesting one since they are presently without resurrected bodies. They await the resurrection of their bodies at the Second Coming (Daniel 12:2). The writer’s point was

Hebrews 6:4-8 — 3. The dreadful alternative 6:4-8 The writer pointed out the consequences of not pressing on to maturity to motivate his readers to pursue spiritual growth diligently (cf. 2 Peter 1:5; 2 Peter 3:8). Christians have interpreted this passage in many different ways. Some believe that

James 1:27 — Taking care of orphans and widows (conduct) is a duty that lies close to the heart of God (cf. Exodus 22:22-24; Deuteronomy 10:18; Isaiah 1:17; Jeremiah 5:28; Ezekiel 22:7; Zechariah 7:10). Yet many who professed to love Him neglected it (Psalms 68:5; Ecclesiastes 4:1; Mark 12:40). [Note: See Richard D. Patterson, "The Widow, the Orphan, and the Poor in

1 Peter 1:10-11 — hear nothing of it [Christ’s sufferings] during the lifetime of Jesus, made Jesus’ suffering and death the very centre of his explanation of Jesus’ earthly work." [Note: Oscar Cullmann, The Christology of the New Testament, p. 74.] Many Christians do not realize that God intended our experience to include both suffering and glory. The title "Spirit of Christ" occurs elsewhere in the New Testament only in Romans 8:9. In both places it probably signifies not only that

Judges 13:1-25 — to 18, the author concentrates on the tribe of Dan, which had been one of the largest and most prominent tribes during the wilderness march (Numbers 2:25-31). In the period of the judges, however, Dan seemed helpless against the Amorites (Judges 1:34) and moved northward to find new territory (chs. 17-18). Contrasted with these failures are the exploits of Samson, whose personal achievements are detailed in four chapters. Yet his own life was a strange mixture of the strength and weakness that epitomized

2 Peter 3:8 — to forget, as the scoffers did (2 Peter 3:5). As far as God’s faithfulness to His promises, it does not matter if He gave His promise yesterday or a thousand years ago. He will still remain faithful and will fulfill every promise (cf. Psalms 90:4). The passage of a thousand years should not lead us to conclude that God will not fulfill what He has promised. The passing of time does not cause God to forget His promises. Peter was not saying that the "day of judgment" will last 1,000

1 John 1:3 — "You," the recipients of this epistle, must have been genuine believers in view of how John referred to them (cf. 1 John 2:12-14; 1 John 2:21; 1 John 2:27; 1 John 5:13). They had not known Jesus Christ in the flesh as the apostles had. John wrote so they could enter into and continue to enjoy the intimate fellowship with Him that the apostolic eyewitnesses enjoyed (cf. Acts 10:40-41).

Revelation 16:1 — chapter indicates the unusual severity and intensity of the bowl judgments. The NASB translators rendered this word "loud" here and in Revelation 16:17; "fierce" in Revelation 16:9; "great" in Revelation 16:12; Revelation 16:14; Revelation 16:18 (twice), and 19 (twice); and "huge" and "severe" in Revelation 16:21. The word also occurs nine times in chapter 18, which is an elaboration on the seventh bowl judgment introduced in Revelation 16:17-21. The relationship

Revelation 16:16 — "And" (Gr. kai) resumes the exposition of the sixth bowl judgment from Revelation 16:14. The demons will assemble the kings of the earth and their armies. They will go to what in Hebrew is called "Har-Magedon" (lit. mountain of Megiddo, Megiddo meaning either "place of troops" or "place of slaughter"). John

Revelation 3:15-17 — had cool, life-giving water that was refreshing as a beverage (Hemer)." [Note: Thomas, Revelation 1-7, p. 307. Cf. M. J. S. Rudwick and E. M. B. Green, "The Laodicean Lukewarmness," Expository Times 69 (1957-8):176-78; and Hemer, pp. 432-40.] The Lord’s spitting (lit. vomiting) His people out of His mouth (Revelation 3:16) does not mean they would lose their salvation. The Scriptures teach this possibility nowhere (cf. Revelation 3:19). This anthropomorphism simply indicates

Revelation 9:3 — What he saw was probably literal locusts (cf. Exodus 10:12-20). [Note: Newell, p. 129-32. Cf. Joel 1:6; 2:4-10.] Others have suggested that John saw modern instruments of warfare that looked like locusts. [Note: E.g., Hal Lindsey, The Late Great Planet Earth.] The Old Testament attests the destructive power of locusts (cf. Deuteronomy 28:38; 2 Chronicles