Bible Commentaries

Psalms 136:26 — contains a title for God unique in the Psalter: the God of heaven. It highlights His sovereignty and was a favorite of the postexilic community (2 Chronicles 36:23; Ezra 2:1; Ezra 5:11-12; Ezra 6:9-10; Ezra 7:12; Ezra 7:21; Ezra 7:23 [twice]; Nehemiah 1:4-5; Nehemiah 2:4; Nehemiah 2:20; Daniel 2:18-19; Daniel 2:28; Daniel 2:37; Daniel 2:44). Its occurrence here suggests a postexilic origin of this psalm, though it does occur three times in pre-exilic writings (Genesis 24:3; Genesis 24:7; Jonah 1:9). God’s

Psalms 44:23-26 — 4. A prayer requesting divine intervention 44:23-26 The psalmist cried out to God to act for His people. He pictured God as asleep and in need of arousing (cf. Mark 4:38). Yahweh could not be angry because His people had not sinned by turning to another

Isaiah 29:1 — Isaiah addressed this oracle to Ariel (lit. altar hearth, cf. Ezekiel 43:15-16). Another meaning, "lion of God" (cf. Isaiah 31:4; Genesis 49:9; 2 Samuel 23:20; 1 Kings 10:19-20; 1 Chronicles 11:22), was probably not intended here since Isaiah described Ariel as the place were Israel’s religious festivals

Isaiah 51:1-8 — Listening to the Servant 51:1-8 This section of Isaiah, like the preceding one, reflects on the third Servant Song (Isaiah 50:4-9). Here the emphasis is on the expectations of those who will listen to the Servant, as well as encouragement for those who are followers of righteousness. From this point through Isaiah 52:12, the Servant theme builds to its climax in Isaiah 52:13

Isaiah 52:1 — awake and to be strong (in the strength that God provides). The Israelites did not need to call on Him to awake and to be strong, as they had done (Isaiah 51:9). He was ready to save them. But were they ready to trust Him for their salvation (cf. Isaiah 40:27-31; Isaiah 42:23-25; Isaiah 43:22-24; Isaiah 45:9-13; Isaiah 45:15; Isaiah 45:18-19; Isaiah 46:8-13; Isaiah 48:1-22; Isaiah 49:14 to Isaiah 50:3)? The Lord instructed the people of Zion to put on the beautiful garments of salvation that God would

Hosea 9:15 — What the Israelites did at Gilgal caused the Lord to hate them. This is covenant terminology meaning He opposed them; personal emotion is not the main point. At Gilgal the Israelites practiced the pagan fertility cult (cf. Hosea 4:15; Hosea 12:11). Gilgal epitomized the syncretistic worship of Hosea’s day. Yahweh would drive His people out of the land, as He had expelled Adam and Eve and the Canaanites, because they had sinned and had adopted the ways of sinners. He would

Amos 4:4 — Ironically the Lord told these sinful Israelites to go to Bethel but to transgress, not to worship. Such a call parodied the summons of Israel’s priests to come to the sanctuary to worship (cf. Psalms 95:6; Psalms 96:8-9; Psalms 100:2-4). Bethel was the most popular religious site in the Northern Kingdom, but the Lord looked at what the people did there as transgressing His law rather than worshipping Him. Gilgal, another worship center, was evidently the Gilgal where the Israelites

Jonah 1:6 — remind Jonah of his duty. The words the captain used are the same as the ones God had used (Jonah 1:2, Heb. qum lek). Jonah should have been praying instead of sleeping in view of the imminent danger that he and his companions faced (cf. Luke 22:39-46). The normal reaction to danger, even among pagans, is to seek divine intervention, but this is precisely what Jonah wanted to avoid. Jonah did not care if he died (Jonah 1:12). "It is well known how often sin brings insensibility with it also.

Micah 5:2 — In contrast to the humiliation of Israel’s judge (king) Zedekiah, a greater ruler would emerge later in Israel’s history (cf. Micah 4:7). He would be Yahweh’s representative (cf. John 17:4; Hebrews 10:7) and would arise from the comparatively insignificant town of Bethlehem (House of Bread) Ephrathah (Fruitful). Ephrathah (Ephrath) was an old name for the district in which Bethlehem

Matthew 3:1-12 — Jesus in His birth, in His public appearance, and in His death. "As Jesus’ forerunner, John foreshadows in his person and work the person and work of Jesus. Both John and Jesus are the agents of God sent by God (Matthew 11:10; Matthew 10:40). Both belong to the time of fulfillment (Matthew 3:3; Matthew 1:23). Both have the same message to proclaim (Matthew 3:2; Matthew 4:17). Both enter into conflict with Israel: in the case of the crowds, a favorable reception ultimately gives way to

Mark 2:1-2 — These two verses are an introduction to what follows. Mark frequently used summaries such as this one (cf. Mark 1:14-15; Mark 1:39; Mark 2:13; Mark 3:7-12; Mark 3:23; Mark 4:1; Mark 4:33-34; Mark 8:21-26; Mark 8:31; Mark 9:31; Mark 10:1; Mark 12:1). They are a characteristic of his literary style. "Several days afterward" translates a Jewish phrase that

Luke 6:6-8 — Luke again noted the primacy of Jesus’ teaching over His performing miracles (cf. Luke 4:15-16; Luke 4:31-33). He also mentioned that it was the right hand of the man that was useless, a detail of particular interest to a doctor. This detail shows the seriousness of the man’s case. Most people are right-handed. By now the religious

Galatians 4:28-31 — The practical application 4:28-31

Philippians 4:2-3 — 1. Restoring unity 4:2-3

Joshua 4:1-14 — The Pentateuch in its Cultural Environment, p. 157.] It was a common method of preserving the memory of important events (cf. Genesis 8:20; Genesis 12:7; Genesis 35:7; et al.). There were apparently two piles of 12 stones each, one at Gilgal (Joshua 4:3-8; Joshua 4:20) and one in the Jordan River bed (Joshua 4:9). Some scholars believe there was only one pile of stones, which the NIV translation also suggests. [Note: E.g., Hess, p. 109.] The Israelites probably constructed two memorials because the

1 Thessalonians 1:4-10 — 2. Specific reasons 1:4-10

1 Thessalonians 4:9-12 — 3. Brotherly love 4:9-12

1 Timothy 6:6-8 — godliness and one’s material possessions. Material things are transitory. As we entered the world without any, so we shall leave it (cf. Job 1:21; Ecclesiastes 5:15). Possessions are simply tools we can use to bring glory to God (cf. 1 Timothy 4:3-4; 1 Timothy 6:17). Having the basic necessities of life, food and clothing, we can and should be content (cf. Matthew 6:24-34; Luke 12:16-32; Hebrews 13:5-6). Food and clothing are a synecdoche for all the necessities of life. Paul had learned this

2 Timothy 4:11-13 — Luke was Paul’s only companion, perhaps among his inner circle of co-laborers or day to day. Timothy was to pick up Mark (Acts 15:36-40) and bring him with him because Paul believed Mark could be useful to him (cf. Philemon 1:11). Mark had, of course, previously left Paul and Barnabas in Perga and had returned to Jerusalem for unexplained reasons (Acts 13:13). Tychicus had gone to

Revelation 22:6 — The angel who had been revealing the new creation to John, one of the angels who had the seven bowls (Revelation 21:9), continued to speak to him. [Note: Swete, p. 302; Beckwith, p. 772; Robertson, 6:481; Beasley-Murray, p. 334.] He assured John that the things prophesied to happen soon (Revelation 4:1 to Revelation 22:5), which John had just seen, were faithful and true (cf. Revelation 22:6; Daniel 8:26). [Note: Alford, 4:746; Swete, p. 302; Lee,