Bible Commentaries

Psalms 107:17-22 — Third, when God’s people were sick because of their sins and they cried out to Him, He restored them to health (cf. Matthew 9:1-8). The reference to God’s Word having a part in their healing (Psalms 107:20) shows that spiritual nourishment plays a vital part in physical restoration (cf. Deuteronomy 8:3; Matthew 4:4; James 5:14-16). Such salvation should move God’s people to make sacrifices to express their gratitude and to tell other people about the Lord’s goodness.

Ecclesiastes 4:7-12 — Greed for self 4:7-12 The reader cannot miss the folly of working just to accumulate more in this powerful description. "Such a man, even with a wife and children, will have little time for them, convinced that he is toiling for their benefit although his heart

Ecclesiastes 7:2-4 — The point of these verses is that it is wise to bear the brevity of life in mind as one lives (cf. Ecclesiastes 12:1). The "heart," mentioned in all three verses, is where we make moral decisions (cf. Proverbs 4:23). Thoughtful rather than thoughtless living is wise (cf. Psalms 90:12). Sobriety contrasts with self-indulgence. "A sorrow shared may bring more inner happiness than an evening with back-slapping jokers (Ecclesiastes 7:3-4)." [Note: J.

Jeremiah 16:19 — Jeremiah composed a song to the Lord. He addressed Him as his "strength," his "stronghold," and his "refuge" in a time (the day) of distress (cf. Psalms 18:2). He foretold that the nations would come to the Lord from the ends of the earth, confessing the futility of their lives and the lives of their forefathers (cf. Jeremiah 4:2; Genesis 12:1-3; Psalms 2; Isaiah 2:1-3; Isaiah 42:4; Isaiah 49:6; Zechariah 8:20-23; Zechariah 14:16-17).

Ezekiel 12:11-12 — Ezekiel was to explain to his audience that he was a sign to them of others who would go into captivity. He was not representing his fellow exiles who would leave Babylon and return to Judea. He represented what Zedekiah and the people of Jerusalem would do. Zedekiah would try to escape under cover of darkness through a hole in a wall with his face covered to make himself unrecognizable (cf. 2 Kings 25:4-6; Jeremiah 39:4-5; Jeremiah 52:7-8).

Ezekiel 16:48-50 — The people of Sodom were not as bad as the people of Jerusalem (cf. Ezekiel 22:15; 2 Kings 15:37; 2 Kings 16:6; 2 Kings 24:2; 2 Chronicles 28:18-19; Isaiah 3:9; Jeremiah 23:14). The Sodomites were arrogant, affluent, selfish, and great sinners. Material abundance and physical security fostered sexual perversion (Genesis 13:13; Genesis 18:20; Genesis 19:4-5). The Lord removed them when He saw their sins (cf. Lamentations 4:6; Matthew 11:23-24).

Ezekiel 41:1-2 — Beyond the vestibule was the nave, the holy place. It had a doorway 6 cubits (10 feet) deep and 10 cubits (16 feet 8 inches) wide. The projecting wall on either side of this entrance, which also formed part of the wall of the vestibule and the holy place, projected inward 5 cubits (8 feet 4 inches) from the side walls of the main temple structure. The holy place was 40 cubits (66 feet 8 inches) deep and 20 cubits (33 feet 4 inches) wide.

Daniel 9:4 — Daniel’s prayer (Daniel 9:4-19) began with confession. This is only the second time in the book that Daniel used the name Yahweh for God (cf. Daniel 9:2; Daniel 9:8; Daniel 9:10; Daniel 9:13-14; Daniel 9:20). He also addressed God as Adonai (master) in Daniel 9:4; Daniel 9:7. It is natural that he would do this, since this chapter describes the most intimate contact that Daniel enjoyed with His God, namely: through Bible study and prayer.

Hosea 4:1-3 — IV. THE THIRD SERIES OF MESSAGES ON JUDGMENT AND RESTORATION: WIDESPREAD GUILT 4:1-6:3 The remaining messages that Hosea recorded in this book continue to expound the themes introduced in the first two series (chs. 1-3). All five series of messages major on Israel’s guilt and coming judgment, but all conclude on a positive

Zechariah 6:8 — horseman among the myrtle treesYahweh’s sovereignty over Israel’s restoration2Zechariah 1:18-21The four horns and the four smithsThe triumph of Israel over her enemies3Zechariah 2The surveyorPreparations for Israel’s future restoration4Zechariah 3The cleansing and restoration of JoshuaThe renewal of Israel’s priestly ministry5Zechariah 4The gold lampstand and the two olive treesIsrael’s testimony under Messiah as priest and king6Zechariah 5:1-4The flying scrollJudgment

Luke 17:10 — that they were totally worthless people. They meant that they were unworthy of any reward because all the service they had rendered was simply their duty to their Master. In the context the particular duty in view was forgiving generously (Luke 17:3-4), but the teaching applies generally to all the duties that disciples owe God. Jesus and the apostles taught elsewhere that the prospect of reward should motivate disciples to serve the Lord (Matthew 6:19-21; 1 Corinthians 3:10-15; 1 Corinthians 9:24-27;

Luke 4:31-32 — notation, and the mention that Capernaum was a city of Galilee, were undoubtedly for Luke’s original readers’ benefit many of whom were unfamiliar with Palestinian geography. Again Luke recorded that Jesus was teaching in the synagogue (cf. Luke 4:16). There He demonstrated the liberating work that Isaiah wrote that Messiah would do (Luke 4:18). "Teaching [Gr. didache] in Luke-Acts is seen as a broad term encompassing much more than the offer of the gospel, whereas preaching [kerygma] in

John 16:23 — The context indicates that the day in view is the time when the disciples’ joy would have become full. That would be after Jesus’ resurrection and ascension (cf. Luke 24:50-53). The disciples would ask Him no questions then because He would be bodily absent from them. They would have to request answers to their questions from the Father in prayer (cf. Acts 1:14). Jesus encouraged the disciples to ask the Father for

John 17:24 — John 3:2). This appears to be a reference to Jesus’ essential preexistent glory. His humiliation in the Incarnation was only temporary. Glorification will begin for Christians initially at death or the Rapture, whichever comes first (cf. John 14:2-3; 2 Corinthians 5:6-8). Our glorification includes being with Jesus forever (cf. Colossians 3:4; 1 Thessalonians 4:17). Since Jesus’ will (Gr. thelo) was identical with the Father’s will (cf. John 4:34; John 5:30; John 6:38), we can know

1 Corinthians 4:14-21 — A final appeal and exhortation 4:14-21 Paul concluded this first major section of the epistle (1 Corinthians 1:10 to 1 Corinthians 4:21) by reasserting his apostolic authority, which had led to his correcting the Corinthians’ shameful conduct and carnal philosophy. He changed the metaphor again and now appealed to them as a father to his children. He ended by warning them that if they did not respond to his gentle approach he would have to be more severe.

2 Corinthians 11:19-21 — The apostle was most ironical in these verses (cf. 1 Corinthians 4:10). The Corinthians considered themselves unusually wise, but they were being unusually foolish by not only humoring the fools in their midst but doing so gladly. They were absurdly tolerant. They submitted to the teaching of the false apostles even

1 Timothy 4:15 — As Timothy concentrated on (i.e., attended to, cared for, practiced) these responsibilities (1 Timothy 4:6-16), his personal progress in godliness would become evident to his fellow saints in Ephesus. There is a play on words at the beginning of 1 Timothy 4:14-15. "Do not neglect" (Gr. amelei) contrasts with "Take pains" (meleta). "No

2 Timothy 4:3-4 — cf. 2 Timothy 3:6). Paul pictured people who would be bored by, apathetic to, and annoyed by sound doctrine. "In other words, they have made themselves the measure of who should teach them and what teaching is acceptable." [Note: Knight, p. 455.] Moreover they would choose to believe myths rather than the truth (e.g., atheistic evolution, humanism, reincarnation, etc.; cf. 1 Timothy 1:4; 1 Timothy 4:7; Titus 1:14). The context seems to indicate that these people were believers (cf. Luke

Revelation 7:13 — Occasionally in prophetic visions a dialogue takes place involving one of the characters in the vision and the person receiving it (cf. Jeremiah 1:11; Jeremiah 1:13; Amos 7:8; Amos 8:2; Zechariah 4:2; Zechariah 4:5). Here one of the elders asked John a question anticipating the question that was in John’s mind. This led to a clarification of the identity of the multitude in this vision (cf. Revelation 5:5; Joshua 9:8; Jonah 1:8).

2 Samuel 16:1-4 — The kindness of Ziba 16:1-4 "David now encounters Ziba (2 Samuel 16:1-4), the first of two men with links to the house of Saul (the other is Shimei [2 Samuel 16:5-14]). Although Ziba attempts to ingratiate himself to him and Shimei curses him, David treats each with courtesy.