Bible Commentaries

Genesis 20 overview — the Promised Land to become a great nation, he immediately jeopardizes Sarah in Pharaoh’s harem. Now, immediately before the birth of the promised seed, he jeopardizes the matriarch in Abimelech’s harem." [Note: Waltke, Genesis, p. 284.] The writer composed chapter 20 as another chiasm with the focal point being Abimelech warning his servants (Genesis 19:8). Two dialogues constitute the main parts of the story: the one between God and Abimelech (Genesis 19:3-7) and the one between

Genesis 22:9-19 — in his [Abraham’s] heart, and he had fully satisfied the requirements of God." [Note: Keil and Delitzsch, 1:250.] "The test, instead of breaking him, brings him to the summit of his lifelong walk with God." [Note: Kidner, pp. 142-43. See Donald Campbell, "Passing the Test," Kindred Spirit 9:2 (Summer 1985):9-10.] Abraham gained a greater appreciation of God as the One who will provide or look out for him (Yahweh-jireh, lit. "the Lord sees") as a result

Genesis 3:7-8 — sacrifice of Christ. As a period of testing for humanity, the dispensation of conscience ended with the Flood. However people continued to be morally responsible to God as He added further revelation of Himself and His will in succeeding ages (cf. Acts 14:14-16; Romans 2:15; 2 Corinthians 4:2). Eve did not die at once physically, but she did die at once spiritually. She experienced alienation in her relationship with God. Death means separation in the Bible, never annihilation. Sin always results in

Genesis 32:22-32 — joins the Jordan River about midway between the Sea of Chinnereth (Galilee) and the Salt (Dead) Sea. [Note: On the location and significance of the Jabbok River, see Bryant G. Wood, "Journey Down the Jabbok," Bible and Spade (Spring 1978):57-64.] It was when Jacob was alone, having done everything he could to secure his own safety, that God came to him (Genesis 32:24). An unidentified man assaulted Jacob, and he had to fight for his life. The "man" was the Angel of the Lord (Genesis

Exodus 19:1-11 — B. The establishment of the Mosaic Covenant 19:1-24:11 The Lord had liberated Israel from bondage in Egypt, but now He adopted the nation into a special relationship with Himself. "Now begins the most sublime section in the whole Book. The theme of this section is supremely significant, playing

Exodus 25:10-40 — 3. The tabernacle furnishings 25:10-40 One writer identified three major problems the interpreter faces as he or she seeks to understand God’s revelation concerning the tabernacle. [Note: Davis, pp. 246-51.] 1.    What was the length of the cubit, the standard

1 Kings 12:25-33 — Jeroboam’s idolatry 12:25-33 During its history the Northern Kingdom had three capitals: first Shechem (1 Kings 12:25), later Tirzah (1 Kings 14:17; 1 Kings 15:33), and finally Samaria (1 Kings 16:23-24). Perhaps the king strengthened Penuel in west-central Gilead as a transjordanian provincial center. Like Shechem, Penuel (Peniel) was an important site in patriarchal times (Genesis 32:30).

1 Kings 17:1-7 — Elijah’s announcement of God’s judgment 17:1-7 Again God raised up a prophet to announce what He would do. Evidently Ahab’s apostasy had been going on for 14 years before God raised up His prophetic challenge. [Note: Merrill, Kingdom of . . ., p. 346.] Normally God gives sinners an opportunity to judge themselves and repent before He sends judgment on them (cf. 1 Corinthians 11:31; 2 Peter 3:9-10). The three

Isaiah 40 overview — IV. ISRAEL’S CALLING IN THE WORLD CHS. 40-55 This part of Isaiah picks up a theme from chapters 1-39 and develops it further. That theme is God’s faithfulness to His promises to give His people a glorious future after He disciplined them for their unfaithfulness. The Lord did not have

Daniel 2:41-43 — empire we find iron mixed with miry clay, or brittle pottery-speaking of an attempted union between imperialism and democracy." [Note: Ironside, pp. 36-37. Cf. A. C. Gaebelein, The Prophet Daniel, p. 31.] The reference to the seed of men (Daniel 2:43) seems to stress the amalgamation of people where everyone is equal, at least in theory. "The figure of mixing by seed is derived from the sowing of the field with mingled seed, and denotes all the means employed by the rulers to combine the different

Daniel 7 overview — future world history ch. 7 "As interpreted by conservative expositors, the vision of Daniel [in chapter 7] provides the most comprehensive and detailed prophecy of future events to be found anywhere in the Old Testament." [Note: Walvoord, p. 145.] "The vision’s setting in the Book of Daniel makes it the book’s central hinge. In language [i.e., Aramaic], it belongs with the preceding chapters, while structurally it rounds off a chiasm begun in chap. 2:     2

Haggai 2:23 — When He did that, the Lord promised to make Zerubbabel His servant. The title "my servant" is often messianic in the Old Testament (cf. 2 Samuel 3:18; 1 Kings 11:34; Isaiah 42:1-9; Isaiah 49:1-13; Isaiah 50:4-11; Isaiah 52:13 to Isaiah 53:12; Ezekiel 34:23-24; Ezekiel 37:24-25). Zechariah, Haggai’s contemporary, used another messianic title to refer to Zerubbabel: the branch (Zechariah 3:8; Zechariah 6:12;

Malachi 1:2-3 — I have hated." Dr. Gaebelein replied, ’I have a greater problem with Malachi 1:2, where God says, "Jacob, I have loved."’" [Note: Warren W. Wiersbe, "Malachi," in The Bible Exposition Commentary/Prophets, p. 479.] Normally in the ancient Near East the father favored the eldest son, but God did what was abnormal in choosing to bless Jacob over Esau. God’s regard for individuals does not depend ultimately on their behavior or characters. It rests on

Acts 2:16-21 — commentators express considerable difference of opinion on this point. This is an interpretive problem because not only Joel but other Old Testament prophets prophesied that God would give His Spirit to individual believers in the future (Isaiah 32:15; Isaiah 44:3; Ezekiel 36:27; Ezekiel 37:14; Ezekiel 39:29; Zechariah 12:10). Moreover John the Baptist also predicted the pouring out of God’s Spirit on believers (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33). Some commentators believe that Peter was claiming

Romans 1:16 — Paul’s third basic attitude toward the gospel now comes out. Not only did he feel obligated (Romans 1:14) and eager (Romans 1:15) to proclaim it, but he also felt unashamed to do so. This is an example of the figure of speech called litotes in which one sets forth a positive idea ("I am proud of the gospel") by expressing its negative opposite

Joshua 6:15-21 — as they circled the city each time except the last. God evidently used this strategy to impress on the people of Jericho, as well as the Israelites, that the deliverance was not by human might or power. It was by the Spirit of the Lord (cf. Zechariah 4:6). He commanded the final shout on the seventh day to announce His destruction of the wall. It was a shout of victory and joy for the Israelites. "To emphasize the divine intervention, no secondary causes for the collapse of the wall are mentioned.

1 Peter 3:7 — 4. Husbands’ respect for their wives 3:7 Why did Peter write more about the conduct of women (1 Peter 3:1-6) than of men (1 Peter 3:7)? He evidently did so because his concern was for Christian wives who were married to pagan husbands. A Christian

Judges 19:27-30 — does not appear to have influenced him until he realized that she was dead, when he lifted her body on to one of the asses and continued his journey." [Note: Cundall and Morris, p. 198.] "That the woman is put on a donkey recalls Judges 1:14, where the woman Achsah is also riding on a donkey. The two scenes form a tragic envelope-structure for the book of Judges. Whereas Achsah is an active subject, stating her desire for ’a present’ or ’a blessing’ from her father,

1 John 3:6 — in him,’ using the present tense) precludes the practice of sin . . ." [Note: Smalley, pp. 158-59. Cf. John 15:5.] There was no sin whatsoever in Jesus Christ (1 John 3:5). He consistently abode in (obeyed) the Father (cf. John 14:9). The Christian who consistently "abides" in a sinless Person does not sin (1 John 3:6). If we could abide in Christ without interruption, we would be sinless. Unfortunately we cannot do that. Some Christians have used this verse to support

2 Samuel 20:1-22 — constitute the major part of the narrative that comprises chapters 13-20 (more precisely, 2 Samuel 13:1 to 2 Samuel 20:22), the longest definable literary section of the Court History of David (chs. 9-20 . . .)." [Note: Youngblood, p. 1042.] Not all the people of Israel followed David. Some lined up behind Sheba, a discontented Benjamite who sought to split the kingdom as Jeroboam did 45 years later. He sounded his rebel call in Gilgal and then proceeded north gathering supporters. "It