Bible Commentaries

Genesis 1:26-27 — "Us" is probably a plural of intensification (see my comment on Genesis 1:1 above), though some regard it as a plural of self-deliberation (cf. Genesis 11:7; Psalms 2:3). [Note: E.g., Claus Westermann, Genesis 1-11 : A Commentary, p. 145.] Others believe that God was addressing His heavenly court (cf. Isaiah 6:8). [Note: The NET Bible note on 1:26.] This word involves "in germ" the doctrine of the Trinity. However, we should not use it as a formal proof of the Trinity since

Genesis 11:27-32 — that Ur was the greatest commercial capital that the world had yet seen . . . ." [Note: W. F. Albright, "Abram the Hebrew: A New Archaeological Interpretation," Bulletin of the American Schools of Oriental Research 163 (October 1961):44. See The Macmillan Bible Atlas, map 25.] God first called Abram to leave his home when the patriarch still lived in Ur (Genesis 12:1-3; cf. Genesis 15:7; Nehemiah 9:7; Acts 7:2). Abram’s family members were polytheists (Joshua 24:2). "Several

Genesis 40 overview — 5. The prisoners’ dreams and Joseph’s interpretations ch. 40 When Pharaoh’s cupbearer and baker had disturbing dreams in prison, Joseph foretold the cupbearer’s restoration and the baker’s execution, but Joseph remained in prison because the cupbearer forgot him. The cupbearer and baker were

Exodus 33 overview — contrasts between the narrative of the original giving of the covenant and this narrative that describes the renewal of the covenant. [Note: Adapted from ibid., pp. 313-17.] The Giving of the Covenant(Exodus 20-31)The Restoring of the Covenant(Exodus 33-34)All the people were to be priests (Exodus 19:5-6).Only the Levites would be priests (Exodus 32:29).Moses ascended Mt. Sinai and God spoke with him there while the people waited below (Exodus 19:20).Moses ascended Mt. Sinai and God spoke with him there

Ezra 7 overview — II. THE SECOND RETURN UNDER EZRA CHS. 7-10 A period of 58 years separates Ezra 6 from Ezra 7 (515-458 B.C.). During this time the events in the Book of Esther took place in Persia and, in particular, Susa, one of the Persian capitals. Darius I (Hystaspes; 521-486 B.C.) became a very capable ruler who united the vast reaches of the Persian Empire under

Nahum overview — Patterson, Nahum, Habakkuk, Zephaniah, pp. 7-8.] This may explain Nahum’s familiarity with things Assyrian. UNITY Some scholars have tried to prove that someone other than Nahum wrote sections of the book (Nah_1:1; Nah_1:1 to Nah_2:3; Nah_1:2-10; Nah_2:4 to Nah_3:19), but their arguments are largely speculative. Jewish and Christian authorities have long held that Nahum was responsible for the whole work. "Every one of the forty-seven verses of this short prophecy has been attacked by higher critics

Romans 1:26-27 — described in these verses does not characterize females and males of other animal species, only human beings. Homosexuality is a perversion because it uses sex for a purpose contrary to those for which God created and intended it (Genesis 1:28; Genesis 2:24). "This need not demand the conclusion that every homosexual follows the practice in deliberate rebellion against God’s prescribed order. What is true historically and theologically is in measure true, however, experientially." [Note:

Romans 12:2 — experiencing God’s will. Dedication results in discernment that leads to delight in God’s will. The initial dedication and the subsequent reaffirmation both please God (Romans 12:1-2, "acceptable" or "pleasing"; cf. Philippians 4:18; Hebrews 13:16). "Good" means essentially good. "Acceptable" means pleasing to God. "Perfect" means it cannot get any better. Romans 12:1-2 are extremely important verses for Christians. They express our most important

Romans 6:13 — do], feet [where we go], hearts [what we love], minds [what we think about], wills [the decisions we make], etc.) as His tools to fulfill His will (cf. Romans 12:1). The believer has a choice. We can present ourselves to sin or to God (cf. Ephesians 4:17-32). The unbeliever only has this choice to a limited extent since he is the slave of sin. "Some commentators think that Paul . . . pictures this ’presenting’ as a ’once-for-all’ action, or as ingressive (’start

1 Corinthians 15 overview — doctrinal essay,’ and it is the only part of the letter which deals directly with doctrine." [Note: Robertson and Plummer, p. 329.] Evidently most of the Corinthian church believed in the resurrection of Jesus Christ (1 Corinthians 15:3-4), but belief in His resurrection did not necessarily involve believing that God would raise all believers in Christ. Christ’s resurrection gave hope to believers about the future, but that hope did not necessarily involve the believer’s

2 Corinthians 1:21-22 — seal in the Roman world signified ownership, authentication, and security. God stamps His own invisible mark on every believer (i.e., the Holy Spirit) and guarantees his or her preservation as God’s child and servant (Ephesians 1:13; Ephesians 4:30; cf. John 6:27). Thus the seal of God, in addition to the promise of God, guarantees the believer’s eternal security. [Note: See Eldon Woodcock, "The Seal of the Holy Spirit," Bibliotheca Sacra 155:618 (April-June 1998):139-63.] Third,

Philippians 2:8 — prospects, becoming a servant of the cross in Egypt. There, having given what he could in service, he was obedient ’unto death.’" [Note: Alva J. McClain, "The Doctrine of the Kenosis in Philippians 2:5-8," Biblical Review 13:4 (October 1928):524-25.] "The test of the submissive mind is not just how much we are willing to take in terms of suffering, but how much we are willing to give in terms of sacrifice." [Note: Wiersbe, The Bible . . ., 2:76. See also

Philippians 3:5 — birth, as the Law of Moses prescribed (Leviticus 12:3; cf. Genesis 17:12). He had not received circumcision in his thirteenth year, as Ishmaelites did, nor later in life, as many Gentiles did who converted to Judaism (e.g., Acts 16:3). [Note: Robertson, 4:452.] Second, Paul was an Israelite by birth, not a Gentile proselyte to Judaism. He was a pure Jew by race and descent. When the Jews wanted to stress their special relationship to God in its most unique sense, they used the word "Israelite"

Colossians 1:24 — Paul’s sufferings 1:24 This verse is ". . . probably the most controversial in the letter." [Note: Johnson 475:229.] It might have seemed ironical that Paul was in prison, in view of what he had just said about the success of the gospel. Therefore he quickly explained

Hebrews 1:1-2 — God spoke . . ." [Note: Moffatt, p. 2.] God’s most recent revelation had come through His own Son. [Note: See Nathan D. Holsteen, "The Trinity in the Book of Hebrews," Bibliotheca Sacra 168:671 (July-September 2011):334-46.] The writer was not denying divine revelation to the apostles. He was stressing the culminating character of God’s revelation in Jesus Christ compared with what He had given the Old Testament prophets. His statement establishes the fact of

Hebrews 2:1 — closer attention" (Gr. prosechein) to what their teachers had taught them and to what they had read in the Scriptures. This Greek word means not only to turn the mind to something but also to act upon what one perceives (cf. Acts 8:6; Acts 16:14). The readers were apparently regarding these things too lightly. "God’s speaking is the basis for the writer’s own ’word of exhortation’ (Hebrews 13:22)." [Note: Ibid., p. 134.] The writer illustrated their position.

Hebrews 6:8 — Timothy 1:19-20). The purpose of the burning (chastening) is restoration to fruitfulness (cf. Hebrews 13:1-9; Hebrews 13:18-23). [Note: See Charles C. Bing, "Does Fire in Hebrews refer to Hell?" Bibliotheca Sacra 167:667 (July-September 2010):342-57.] The history of the interpretation I have offered in this passage, and in Hebrews generally, is as follows. Robert Govett was one of the earliest modern authors who wrote on the theme of the Christian’s rewards. [Note: See Robert Govett,

James 2:13 — unmerciful favoritism (2 Corinthians 5:10; cf. Matthew 5:7; Matthew 6:15; Matthew 7:1; Matthew 18:23-25). On the other hand, if we are merciful in dealing with our fellowmen God will be merciful in dealing with us when we stand before Him (cf. Matthew 25:34-40). Mercy triumphs over judgment just as love triumphs over partiality. We should accept one another with courtesy, compassion, and consistency. [Note: Blue, p. 825.] In modern life, partiality sometimes arises because of differences in economic levels,

Revelation 3:20-22 — 4. Promise 3:20-22 In the context we note that God addressed well-known Revelation 3:20 to Christians. "The first thing which a person must get fixed in his mind when studying the message to the Church in Laodicea is the fact that the Spirit of God

1 Samuel 15:1-35 — 5. Yahweh’s final rejection of Saul ch. 15 "In the short pericope 1 Samuel 13:7-15 a obedience was the stone on which Saul stumbled; here it is the rock that crushes him." [Note: Ibid., p. 142.] Chapter 15 records one of the battles Saul fought with the Amalekites, Israel’s enemy to the south (cf. 1 Samuel 14:48). The Amalekites were descendants of Esau (Genesis 36:12; 1 Chronicles 1:36) and, therefore, linked with the Edomites. They