Bible Commentaries

Psalms 115:12-18 — 4. The result of trusting in the Lord 115:12-18

Psalms 59:14-17 — 4. David’s joy in view of certain deliverance 59:14-17

Jeremiah 23:25 — prophets were falsely claiming to have had dreams in which they received messages from Him (cf. Zechariah 10:2). Dreams were one way that Yahweh communicated His revelations to people in ancient times (cf. Genesis 28:10-17; Genesis 37:5-11; Genesis 40; Genesis 41:1-45; Numbers 12:6-8; 1 Kings 3:5-15; Daniel 2; Daniel 4:4-27; Daniel 7; Joel 2:28; Zechariah 1:7 to Zechariah 6:8). The pagans also viewed dreams as a way the gods communicated with them. Consequently it was possible to claim a revelation

Jeremiah 4:11-18 — The intensity and severity of the coming judgment 4:11-18

Jeremiah 9:26 — circumcision as well as Israel. There was no essential difference between these nations and Israel, since they all practiced the superficial requirement of the Mosaic Law, but had not really devoted themselves to the Lord wholeheartedly (cf. Genesis 17:9-14). They were the circumcised of body but not of heart (cf. Jeremiah 4:4; Jeremiah 6:10; Leviticus 26:41; Deuteronomy 10:16; Deuteronomy 30:6; Romans 2:25-29). It was only what circumcision symbolized that Yahweh accepted, not just the practice of the

Jonah 4:3 — Jonah felt so angry that he asked God to take his life (cf. Jonah 1:12; Jonah 4:8-9). Elijah had previously voiced the same request (1 Kings 19:4), but we must be careful not to read Elijah’s reasons into Jonah’s request. Both prophets obviously became extremely discouraged. Both evidently felt that what God had done

Zephaniah 1:2-8 — earth, Judah, Israel’s neighbors, Jerusalem, and all nations. The arrangement of this judgment section of the book is chiastic. A    Judgment on the world Zephaniah 1:2-3 B    Judgment on Judah Zephaniah 1:4 to Zephaniah 2:3 C    Judgment on Israel’s neighbors Zephaniah 2:4-15 B’    Judgment on Jerusalem Zephaniah 3:1-7 A’    Judgment on the all nations Zephaniah 3:8

Zechariah 11:2 — A judgment that would affect the whole land of Palestine and all its people, including its rulers, is in view. "Perhaps next in prominence to shepherd as metaphor for king is that of a plant, especially a tree [cf. Judges 9:7-15; Isaiah 10:33-34; Ezekiel 31:3-18; Daniel 4:10; Daniel 4:23]." [Note: Merrill, p. 285.] The cedar tree, in particular, is a metaphor for a king (cf. 2 Kings 14:9; Isaiah 14:8; Ezekiel 17:3; Amos 2:9).

Malachi 3:17 — Almighty Yahweh announced that He would honor those who feared Him as His own on the day He prepared His own possessions. This probably refers to the day of the Lord (cf. Malachi 3:2; Malachi 4:1; Malachi 4:3) when He will resurrect Old Testament saints and judge them (cf. Daniel 12:2). This will be when Jesus Christ returns to rule and reign on the earth. The faithful will receive a reward in His kingdom for their submission (Daniel 12:3).

Matthew 10:9-10 — take an extra tunic either. In other words, they were to travel lightly and to remain unencumbered by material possessions. As a general principle, those who minister spiritual things have a right to expect physical recompense in return (Deuteronomy 25:4; 1 Corinthians 9:4-18; 1 Timothy 5:17-18). That is the principle Jesus wanted to teach His disciples. Itinerant philosophers and teachers typically expected board, room, and a fee from their hearers. [Note: France, The Gospel . . ., p. 384.]

Matthew 25:6-9 — Midnight probably also has significance since it is often the time of judgment in Scripture (e.g., Exodus 11:4). When someone announced the arrival of the groom, the virgins all woke up and trimmed their lamps. However the lamps of the foolish soon began to go out (present tense in the Greek text). The preparations of the wise virgins did the unwise no good.

Matthew 27:39-40 — an example to others. Evidently the site of Jesus’ crucifixion was beside a road. Israel’s leaders had charged Jesus with being a blasphemer because of His claim to be the One they would see seated at God’s right hand (Matthew 26:64). Matthew pointed out that the people passing by were really the ones blaspheming since they charged Jesus unjustly (cf. Matthew 9:3; Matthew 12:31; Matthew 26:65). Their derision fulfilled prophecy (Psalms 22:7; Psalms 109:25; Lamentations 2:15). These

John 5:3-4 — This section of the text has doubtful authenticity. No Greek manuscript before A.D. 400 contains these words. [Note: Blum, p. 289; Tenney, "John," p. 62.] Evidently scribes added these statements later to explain the troubling of the waters that occurred periodically (John 5:7). [Note: For defense of the authenticity of John

Acts 14:20-21 — Ministry at Derbe 14:20-21a Paul and Barnabas next moved about 60 miles farther to the southeast to Derbe (meaning juniper, modern Kerti Hüyük) on the eastern border of the Galatian province. [Note: See M. Ballance, The Site of Derbe: A New Inscription.] Many

Acts 27:33-37 — All on board needed to eat to gain strength for the work of getting ashore that lay ahead. Paul gave thanks to God publicly for the food (cf. 1 Timothy 4:4-5). This would have helped all present to connect their deliverance with God. This meal was evidently not a celebration of the Lord’s Supper, as some commentators suggested. [Note: E.g., Neil, p. 252.] The circumstances of the occasion argue

Acts 7:17-18 — ahead of himself briefly in Acts 7:16. Now he returned to his history of Israel just before the Exodus. "The promise" God had made to Abraham was that He would judge his descendants’ enslaving nation and free the Israelites (Genesis 15:14). This was a particular way that He would fulfill the earlier promises to give Israel the land, to multiply the Israelites, and to curse those nations that cursed Israel (Genesis 12:1-3; Genesis 12:7). The Israelites increased in Egypt until another

Acts 7:51 — it, they were uncircumcised in their affections and responsiveness to God’s Word. They were resisting the Holy Spirit rather than allowing Him to control (fill) them. They were similar to the apostates in Israel’s past (cf. Leviticus 26:41; Deuteronomy 10:16) whom former prophets had rebuked (cf. Jeremiah 4:4; Jeremiah 9:26). By resisting Stephen, who was full of the Holy Spirit (Acts 6:3; Acts 6:5), they were resisting the Holy Spirit.

Revelation 11:12 — The witnesses, and probably those beholding them before they ascend, will hear the "voice from heaven." It probably belongs to Jesus Christ (cf. Revelation 4:1). "The cloud" evidently refers to the shekinah in which Jesus Christ ascended (Acts 1:9). Their ascension is also similar to that of Elijah (2 Kings 2:11) and to Christians at the Rapture (1 Thessalonians 4:17). In the case of the two witnesses,

Revelation 13:4 — The apparent resurrection of this nation will be so amazing to the world that many people will give their allegiance and their worship to Antichrist (cf. Revelation 13:8; Revelation 13:12; Revelation 14:9; Revelation 14:11; Revelation 20:4). In so doing they will also submit to Satan who is behind him. Antichrist’s ability to revive this nation will make him appear invincible. The expression, "Who is like the beast?" (Revelation 13:4)

Revelation 15:8 — The smoke probably symbolizes the presence of God (cf. Exodus 19:18; Exodus 40:34; 1 Kings 8:10-11; 2 Chronicles 5:11-14; 2 Chronicles 7:1-3; Isaiah 6:4; Ezekiel 11:23; Ezekiel 44:4). No one could enter God’s presence until He had finished judging the earth-dwellers. This indicates the climactic nature of these judgments. This