Bible Commentaries

Genesis 38 overview — what happened to his whole family, not just Joseph. The central problem with which the chapter deals is childlessness. The events of the chapter must span at least 20 years, years during which Joseph was lost to his family (cf. Genesis 37:2; Genesis 41:46-47; Genesis 45:6). Judah tried unsuccessfully to ensure the levirite rights of his daughter-in-law Tamar. As a last resort Tamar deceived him into having sexual intercourse with her by masquerading as a prostitute. She thereby maintained her right

Exodus 17:8-13 — (Exodus 17:8). The Amalekites were a tribe of Semites. They had descended from one of Esau’s grandsons (Genesis 36:12) and had settled in the part of Sinai the Israelites now occupied. They also inhabited an area in southern Canaan (cf. Genesis 14:7). They evidently opposed Israel in battle because they felt Israel was a threat to their security. This is the first biblical reference to Joshua (Exodus 17:9). Moses selected him to lead Israel’s warriors. Moses’ staff was the means God

Job 19:23-29 — despair because he believed God could vindicate him but would not do so before he died. [Note: Theophile J. Meek, "Job xix 25-27," Vetus Testamentum 6 (1956):100-103. James K. Zink, "Impatient Job," Journal of Biblical Literature 84:2 (June 1965):147-52.] "One might even call Job the first Protestant, in the fullest sense of the word. He takes his stand upon individual faith rather than yielding to pious dogma." [Note: Philip Yancey, "When the Facts Don’t

Leviticus 1 overview — ISRAELITES CHS. 1-16 Leviticus continues revelation concerning the second of three elements necessary for any nation to exist, namely, a people (Genesis 12:10 - Exodus 19), their law (Exodus 20 - Numbers 10:10), and their land (Numbers 10:11 - Joshua 24). The first major section of Leviticus deals with how the Israelites were to conduct their public life as an expression of worship to God. "The fact that the covenant between Yahweh and Israel was modeled after those of the ancient Near East in

Joel overview — Testament. We know little about Joel, whose name means "Yahweh is God." He was the son of Pethuel, who does not appear to have been an especially famous person. Eleven other individuals in the Old Testament bore the name Joel (1Sa_8:2; 1Ch_4:35; 1Ch_5:4; 1Ch_7:3; 1Ch_11:38; 1Ch_15:7; 1Ch_26:22; 1Ch_27:20; 2Ch_29:12; Ezr_10:43; Neh_11:9). UNITY All the extant Hebrew manuscripts and the ancient versions of Joel attest to the unity of the book. Critics who deny its unity and argue for two

Numbers 6:1-21 — that involved dedication to God’s service. The vow itself required three commitments. These were not the vow but grew out of it as consequences. 1.    The separated one abstained from any fruit of the grape vine (Numbers 6:4). Perhaps God commanded this because, ". . . its fruit was regarded as the sum and substance of all sensual enjoyment." [Note: Keil and Delitzsch, 3:35. Cf. Riggans, p. 53.] Other passages link strong drink with neglect of God’s law

Matthew 6:9-13 — second temple Judaism, Sirach 51:10). In the New Testament numerous references to God as Father can be found." [Note: Mark L. Bailey, "A Biblical Theology of Paul’s Pastoral Epistles," in A Biblical Theology of the New Testament, p. 342. Cf. H. F. D. Sparks, "The Doctrine of the Divine Fatherhood of God in the Gospels," in Studies in the Gospels: Essays in Memory of R. H. Lightfoot, pp. 241-62; and James Barr, "Abba Isn’t Daddy," Journal of Theological Studies

Acts 16:31 — Christian? Most evangelicals believe that to become a Christian one need only trust in the person and finished work of Jesus Christ. It is not necessary to submit to Him completely as personal Master to be saved. [Note: E.g., Lewis S. Chafer, Salvation, pp. 42-53; Ryrie, So Great Salvation; Hodges, Absolutely Free!; Toussaint, "Acts," p. 400; and Constable, "The Gospel . . .".] Some contend that the sinner must also yield his life completely to Jesus as Master as well as Savior to be

Philippians 2:6 — commentators, however, took this section as an early Christian hymn, but Fee’s rebuttal of this view is convincing. [Note: See Gordon D. Fee, "Philippians 2:5-11: Hymn or Exalted Pauline Prose?" Bulletin for Biblical Research 2 (1992):29-46; and idem, Paul’s Letter . . ., pp. 40-43. See Carson and Moo, pp. 499-503, for discussion of the controversy.] The parallels in thought and action between these verses, which describe Jesus’ humility, and John 13:3-17, which records Jesus

1 Timothy 5:13-15 — typical Christian wife (cf. Titus 2:5). The Greek word oikodespotein, translated "keep house" in the NASB, means "rule the house(hold)." Since the husband is ultimately responsible to God for what happens in his home (1 Timothy 3:4; Genesis 3:16), Paul must have meant that the wife is to rule over the household under his authority. By remarrying, the younger widows would not give the enemy (any accuser of believers) an opportunity to criticize them for going back on their pledge

1 Timothy 6:11 — attitude. Paul evidently called him a "man of God" to remind Timothy of his calling and commitment to follow God. The Old Testament writers used the title "man of God" of prophets (i.e., Moses, Deuteronomy 33:1; David, Nehemiah 12:24; Elijah, 1 Kings 17:18; and Elisha, 2 Kings 4:7). God used it only of Timothy in the New Testament. Paul was giving Timothy a great honor and encouragement by calling him a man of God. The title describes one who stands for God faithfully against opposition

2 Peter 3:16 — "These things" probably refers generally to future events (cf. 2 Peter 3:11; 2 Peter 3:14) and the importance of Christians living godly lives in view of them (e.g., 1 Corinthians 15:51-58; 1 Thessalonians 4:13-18; 2 Thessalonians 2:1-12). "It is not only possible, but probable, that St. Peter received every one of St. Paul’s

1 John 2:19 — Those who were opposing Christ had gone out from "us." "Us" may mean the apostolic eyewitnesses, as often elsewhere in this epistle (cf. 1 John 1:1-5; 1 John 4:6). This would mean that these false teachers had gone out from among the apostles, not that they were apostles themselves, claiming that their message was what the apostles endorsed (cf. Acts 15:1; 2 Corinthians 11:5). "Us" elsewhere in this

1 John 2:2 — satisfaction for our sins, as a priest, though He did that. He is the satisfaction Himself, as a sacrifice (cf. Romans 3:25). The Septuagint translators used the same Greek word translated "propitiation" here (hilasmos, satisfaction, cf. 1 John 4:10) to translate the "mercy seat" on the ark of the covenant. Jesus’ body was the site where God placated His wrath against sin. 1 John 2:1-5; 1 John 2:2 all have Old Testament tabernacle connotations. Jesus’ death not only expiated

1 John 4:1-3 — Christ. "The test of the presence of the Divine Spirit is the confession of the Incarnation, or, more exactly, of the Incarnate Saviour. The Gospel centres in a Person and not in any truth, even the greatest, about the Person." [Note: Westcott, p. 140.] Notice that John did not say we can tell false spirits by their works. He said we can identify that they are false spirits by their message. This was the acid test of a false prophet under the Old Covenant as well (Deuteronomy 13:1-5). "According

1 John 5:14-15 — Prayer is another expression of the believer’s trust in Jesus Christ and confidence toward God (cf. 1 John 3:21). To do something in the name of another means to act on the authority of that person (cf. John 5:43; John 10:25). "Prayer is not a battle, but a response; its power consists in lifting our wills to God, not in trying to bring his will down to us . . ." [Note: Smalley, p. 295. Cf. Law, p. 301.] "Jesus teaches us to pray:

Revelation 14 overview — I. Supplementary revelation of Preparations for the final judgments in the Great Tribulation chs. 14-15 [Note: For a study of the many parallels between chapters 14 and 15 and Exodus 19-24, see William H. Shea, "Literary and Theological Parallels Between Revelation 14-15 and Exodus 19-24," Journal of the Adventist Theological Society (Autumn

Revelation 22:2 — John also saw the tree of life. Several commentators take the reference to the "tree" (singular) as generic. They believe that John really saw many trees. [Note: E.g., Thomas, Revelation 8-22, p. 484).] I think it is better to interpret the reference as one tree since this is the normal meaning of the singular noun. When Adam and Eve fell, they lost their access to the tree of life in the Garden of Eden (cf. Genesis 2:9; Genesis 3:22-24). In the

Revelation 22:6-21 — and caution his readers and to affirm the authority of this book. "The concluding paragraphs of the Revelation sum up and press home on the reader’s conscience the foremost practical lessons of the book." [Note: Beasley-Murray, p. 334.] This section consists of verbal exchanges between an angel and John, and between Jesus and John. Three emphases mark this epilogue. [Note: Thomas, Revelation 8-22, p. 493.] First, this prophecy is genuine (Revelation 22:6-9; Revelation 22:16; Revelation

2 Samuel 24:18-25 — 4. David’s repentance 24:18-25 David proceeded to offer sacrifices in response to the prophet Gad’s instructions (2 Samuel 24:18). David needed to commit himself again to God (the burnt offering) and to renew his fellowship with God (the peace