Bible Commentaries

Exodus 32:30-35 — willingness to die for them (cf. Romans 9:3). Being blotted out of God’s book may refer to physical death. Alternatively the book could refer to the register of those loyal to Yahweh and thereby deserving His special blessing (cf. Psalms 69:28; Isaiah 4:3; Ezekiel 13:9; Daniel 12:1; Malachi 3:16). [Note: Durham, p. 432.] God explained a principle of His dealings with people here. Individual sin brings individual responsibility that leads finally to individual judgment (cf. Ezekiel 18:4). God was not

Ezra 9:1-4 — The news of apostasy 9:1-4 The Mosaic Law strictly forbade intermarriage with the native Canaanites (Exodus 34:11-16; Deuteronomy 7:1-5). Furthermore, intermarriage with other non-Israelites had resulted in tragic consequences in Israel’s earlier history (cf. 1 Kings 11:1-8). "Thus

Leviticus 19:1-10 — Respect for parents and Sabbath observance (Leviticus 19:3) were the foundations for moral government and social wellbeing respectively. Compare the fourth and fifth commandments. Idolatry and image making (Leviticus 19:4) broke the first and second commandments. This verse recalls the golden calf incident (Exodus 32). Regarding the sacrifices, the main expression of worship, as holy (Leviticus 19:5-8), revealed true loyalty to God contrasted with the idolatry of Leviticus

Ezekiel 43:17 — The second tier was 14 cubits (23 feet 4 inches) square. It too had a curb around its upper edge that formed a gutter, and that curb was half a cubit high (10 inches, cf. Ezekiel 43:13). There were to be steps up to the altar from the east. Formerly the Lord had forbidden

Hosea 12:1 — efforts that do not satisfy (cf. Hosea 8:7; Hosea 13:15). Reference to the east wind suggests the hot desert wind that no one in his right mind would pursue. Ephraim also multiplied lies and violence, evidences of internal social injustice (cf. Hosea 4:2; Hosea 7:1). She made covenants (treaties) with Assyria and Egypt rather than trusting in God (cf. Hosea 5:13; Hosea 7:8; Hosea 7:11; Hosea 8:8-9; 2 Kings 17:3-4; 2 Kings 18:21; Isaiah 30:7). Carrying oil to Egypt probably pictures Ephraim fulfilling

Micah 7:19 — Yahweh would again have compassion (tender, heartfelt concern, Heb. rehem) on the Israelites, as He had done so often in their history (cf. Psalms 102:13; Psalms 103:4; Psalms 103:13; Psalms 116:5; Psalms 119:156; Hosea 14:4; Zechariah 10:6). He would subdue their iniquities as though they were insects that He stepped on and obliterated. He would do away with their sins as surely as someone gets rid of something permanently

Deuteronomy 3:1-11 — 4. The conquest of the kingdom of Og 3:1-11 This record is also very similar to the previous account of this conquest in Numbers 21:33-35, though Moses provided more information here. Moses interpreted Israel’s history to emphasize God’s faithfulness.

Luke 10:4 — carrying a purse was that they should depend on the hospitality and gifts of believers to sustain them, but most importantly on God. In ancient Near Eastern culture people often gave very long greetings that tied them up sometimes for days (cf. Judges 19:4-9; 2 Kings 4:29). Jesus did not mean that His disciples should be unfriendly or unsociable but that they should not allow these greetings to divert them from their mission. They were to pursue their work and not waste their time on lesser things.

Luke 18:1-8 — disciples about His return. He told them a parable designed to encourage them to continue praying while they lived in the interval before His second coming. Luke mentioned widows more than all the other Gospel evangelists combined (Luke 2:37-38; Luke 4:25-26; Luke 7:11-17; Luke 18:1-8; Luke 20:45-47; Luke 21:1-4; cf. Exodus 22:22-24; Deuteronomy 14:28-29; Deuteronomy 16:9-15; Psalms 146:9; Isaiah 1:17; Isaiah 1:23; Jeremiah 7:6; Acts 6:1; 1 Timothy 5:3-10; James 1:27).

John 18:38-40 — 3. The Jews’ request for Barabbas 18:38b-40 (cf. Matthew 27:12-21; Mark 15:3-11; Luke 23:4-19) John condensed the scene in which Pilate declared Jesus innocent, the Jews accused Jesus further, Jesus replied nothing, and Pilate marveled at Jesus’ silence (Matthew 27:12-14; Mark 15:3-5;

John 3:27 — John replied to the implied question with an aphorism, a general maxim. He meant that no one can receive anything unless God in His sovereignty permits it (cf. John 6:65; John 19:11; 1 Corinthians 4:7). Regarding Jesus this statement expressed belief that God had permitted Jesus to enjoy the popularity that He was experiencing. It also expressed John’s satisfaction with that state of affairs. John demonstrated an exemplary attitude. He recognized

John 4:6 — The Greek words that John used to describe this well were pege (here), meaning a spring, and phrear (John 4:11-12), meaning a cistern. Evidently Jacob’s well was both. It was a hole that someone had dug in the ground that a spring fed. The site is still a popular tourist attraction, and the deep spring still flows. Edersheim estimated (in 1886) that

Acts 4:32-11 — 2. Internal compromise 4:32-5:11 As was true of Israel when she entered Canaan under Joshua’s leadership, failure followed initial success in the early church. The source of that failure lay within the company of believers, not their enemies. "The greater length

Romans 4:16 — This verse summarizes the thought of Romans 4:13-15. God gave His promise to make Abraham the father of many nations (Romans 4:13) unconditionally ("in accordance with grace") after the patriarch stood justified. Abraham obtained the promise simply by believing it (i.e., by faith), not

Romans 4:22 — This verse brings Paul’s argument concerning Abraham’s justification to a climax. The apostle had proved the point he set out to demonstrate, and he restated Genesis 15:6 as a conclusion (cf. Romans 4:4). "The spiritual attitude of a man, who is conscious that in himself he has no strength, and no hope of a future, and who nevertheless casts himself upon, and lives by, the word of God which assures him of a future, is the necessarily and eternally

1 Corinthians 9:1 — specific. Certainly he enjoyed the liberty that every other believer had. Furthermore he possessed the rights and privileges of an apostle. The proof of his apostleship was twofold. He had seen the risen Christ (Acts 1:21-22) on the Damascus road (Acts 22:14-15; Acts 26:15-18), and he had founded the church in Corinth, which was apostolic work (cf. Romans 15:15-21). Clearly Paul’s apostleship was at stake in Corinth (cf. 1 Corinthians 1:1; 1 Corinthians 1:12; 1 Corinthians 4:1-5; 1 Corinthians 4:8-21;

Ephesians 4:24 — rather than the desires of the flesh. God has created the new self (the Christian) in regeneration after the image of our spiritual parent, God Himself. Righteousness and holiness mark our new life rather than sensuality, impurity, and greed (Ephesians 4:18-19). Moreover it is a life based on the truth rather than on ignorance (Ephesians 4:18). [Note: See Don Matzat, Christ-Esteem.]

Titus 1:3 — it on (Acts 26:16-18; cf. 1 Corinthians 9:16), and He has commanded us to do the same (Matthew 28:19-20). Paul’s reference to God as "our Savior" introduces the thought of salvation, which is a key theme in this epistle (cf. Titus 1:4; Titus 2:10-11; Titus 2:13; Titus 3:4-6). Salvation is a present reality in the life of the church.

Titus 3:15 — wrote it, but obviously he was in the company of other Christians. Paul sent greetings to the faithful in Crete and closed with a benediction for them. The second "you" is plural in the Greek text. "As in 1 Timothy 6:21 and 2 Timothy 4:22, the plural betrays that the letter was expected to be read out publicly." [Note: Kelly, p. 259.]   Paul opened and closed this epistle with references to faith and grace (Titus 1:4). "Grace" appears in the first and last chapters

2 Peter 3:7 — the creation of the new heavens and new earth (cf. Revelation 20:11-15; Revelation 21:1). [Note: See Gangel, p. 876.] The world is presently "reserved" for fire in the sense that this is its inevitable destiny (cf. Deuteronomy 32:22; Isaiah 34:4 LXX; Isaiah 66:15-16; Zephaniah 1:18; Malachi 4:1).