Bible Commentaries

Psalms 18:6-15 — The figures of speech in Psalms 18:7-15 picture a violent storm with lightning, thunder, high winds, torrential rains, black skies, and flooding. [Note: See Michael E. Travers, "The Use of Figures of Speech in the Bible," Bibliotheca Sacra 164:655 (July-September 2007):277-90.] All of this illustrates God’s dramatic intervention for David, punishing those who opposed His anointed. "The most vivid descriptions of God as warrior occur in so-called theophanic passages, which depict

Psalms 34:4-7 — The psalmist’s recent experience of God answering his prayer for help and delivering him (Psalms 34:4; Psalms 34:6) was only one example to him. Those who trust in the Lord never experience disappointment (Psalms 34:5; Psalms 34:7). "If the sequence in Psalms 34:2-3 was in essence ’I have reason to praise Him; join me’, here [in Psalms

Proverbs 26:4-5 — These pieces of advice do not contradict each other because each is wise in its own way. Proverbs 26:4 means that in replying to a fool one should not descend to his level by giving him a foolish response (e.g., 2 Kings 18:36). Proverbs 26:5 means that one should correct a fool so he will not conclude that he is right (e.g., Nehemiah 6:8; Job 2:9-10).

Ecclesiastes 2:12-17 — 4. Solomon’s evaluation of his investigation of pleasure 2:12-17 The king realized that few people would be able to check the results of his experiments. Few if any would have the resources he had at his disposal to duplicate his experiments (Ecclesiastes

Jeremiah 1:6 — he had not yet learned how to speak confidently and effectively. Jeremiah’s age at his call is not clear except that he was a youth (Heb. na’ar, a word that elsewhere in the Old Testament describes children through young men; cf. Genesis 14:24; Genesis 22:3; Genesis 34:19; Exodus 2:6; Exodus 33:11; 1 Samuel 4:21; Judges 8:14). Jeremiah was probably about 20 years old. The estimates of several reliable commentators range from about 16 to 25 years old. Jeremiah’s response to his call

Daniel 1:17 — these matters (cf. James 1:5). They may have thought that Nebuchadnezzar had designed their curriculum, but really God had. Like Moses and Paul, Daniel had an excellent educational background and an unusually brilliant mind (cf. Acts 7:22; Philippians 3:4). God also gave Daniel the supernatural ability to understand visions and dreams (Daniel 1:17). Visions and dreams were the primary means God used to communicate His revelations to prophets in the Old Testament (Numbers 12:6). From the writer’s

Daniel 1:2 — Daniel wrote that the Lord was responsible for Nebuchadnezzar’s success in defeating Jehoiakim. He viewed God as sovereignly controlling the past affairs of His chosen people (cf. Ephesians 1:4). As the book unfolds, this appreciation for God’s sovereignty continues as Daniel described God’s future dealings with the Jews and the Gentiles. Daniel used the name "Shinar" to describe Babylon (Daniel 1:2). Shinar is a biblical

Joel 2:26-27 — The people would have plenty to eat and would feel satisfied physically. They would also be full spiritually and praise Yahweh their God for working wonders for them (cf. Exodus 3:15; Exodus 15:11; Exodus 34:10; Joshua 3:5; Judges 6:13; Psalms 77:14). They would never be put to shame, again assuming that they continued in their attitude of humble trust and obedience (cf. Joel 2:19). God’s blessings would evidence His presence among them and the intimacy

Amos 5:22 — offering was partly burned up and partly eaten by the offerer. And the offerer, the priest, and God shared the peace offering. God said He would not accept (lit. smell) or take any notice of any of these offerings, which represent all the others (cf. Amos 4:4-5). In Amos 5:21-22 of the Hebrew text the plural pronouns "you" and "your" appear indicating that God was addressing the whole nation.

Jonah 2:1 — This is the first mention of Jonah praying (cf. Jonah 4:2). In both this verse and Jonah 4:2 the usual Hebrew word hitpallel, "to pray," appears. In Jonah 1:5 and Jonah 3:8 the Hebrew word qara’, "to call," occurs. Until now Jonah had been fleeing from God and hiding from Him. Now

Matthew 17:10 — The disciples in view seem to be Peter, James, and John (cf. Matthew 17:14). It seems unlikely that the disciples viewed Elijah’s appearance in the Transfiguration as the fulfillment of Malachi 4:5-6. If they did, their question would have been, Why did Messiah appear before Elijah when the scribes taught the reverse

Matthew 4:12-16 — 1. The setting of Jesus’ ministry 4:12-16 Comparison of John’s Gospel and Matthew’s shows that Jesus ministered for about a year before John the Baptist’s arrest. John had criticized Herod Antipas for having an adulterous relationship with his brother Philip’s

Matthew 7:1 — Jesus taught His disciples not to be judgmental or censorious of one another in view of the high standards He was clarifying (cf. Romans 14:10-13; James 4:11-12). He did not mean that they should accept everything and everyone uncritically (cf. Matthew 7:5-6; Matthew 7:15-20; John 7:24; 1 Corinthians 5:5; Galatians 1:8-9; Galatians 6:1; Philippians 3:2; 1 John 4:1). Neither did he mean,

Matthew 8:29 — The demoniacs hated and feared Jesus. They recognized Him as Messiah, calling Him by the messianic title "Son of God" (cf. Matthew 3:17; Matthew 16:16; Luke 4:41). The disciples in the boat did not know who He was, but the demoniacs taught them. The demoniacs may have known Jesus from some previous contact (cf. Acts 19:15), or perhaps the demons were already speaking through them (cf. Matthew 8:31). Their

Luke 1:76-77 — These verses focus on John and his ministry. This description of John clearly links him with Elijah (cf. Isaiah 40:3; Malachi 3:1; Malachi 4:5). Even though Luke omitted the conversation about Elijah that followed the Transfiguration (cf. Matthew 17:10-13; Mark 9:11-13), he undoubtedly recognized John’s role as the fulfillment of the Elijah prophecies. [Note:

Luke 14:21-22 — invitation and sacrificial preparations. Rejection constituted a personal insult. He decided to open the banquet to anyone who would come, not just the people who considered themselves the privileged few who were the most obvious choices (cf. Romans 9:4-5). These people correspond to the religious leaders of Jesus’ day. The other people the host included correspond to those in Jesus’ day whom the self-righteous Jews regarded as deficient, including the publicans, the sinners, and the Gentiles

Luke 21:10-11 — earthquakes, plagues, famines, terrors, and great heavenly signs that will precede the Second Coming (Revelation 6-18). The Old Testament prophets had predicted this time of turmoil on the earth, namely, the Tribulation (cf. Isaiah 13:10; Isaiah 13:13; Isaiah 34:4; Jeremiah 30:4-7; Ezekiel 14:21; Ezekiel 32:7-8; Daniel 9:26-27; Amos 8:9; Haggai 2:6; et al.). However, Jesus’ hearers did not know when it would come.

Luke 4:16-30 — 2. Jesus’ teaching in Nazareth 4:16-30 In contrast to most people, the inhabitants of Jesus’ hometown did not praise Him. When Jesus began to speak of God extending salvation to the Gentiles, a particular interest of Luke’s, the Jews there opposed Him violently. Perhaps

Joshua 1:6 — ’inherit’ ["possession" in the NASB] used to describe the future possession of the land, is of rich theological significance. It has subsequently become a NT term for the enjoyment of the spiritual blessings of salvation (e.g., 1 Peter 1:4)." [Note: Martin H. Woudstra, The Book of Joshua, p. 61. See Joseph C. Dillow, The Reign of the Servant Kings, pp. 43-91, for an excellent explanation of the Old and New Testament revelation concerning believers’ inheritance.] The same Hebrew

1 Samuel 22:3-4 — David’s flight to Moab 22:3-4 Moab was a reasonable place for David’s parents to seek protection since David’s great-grandmother, Ruth, was a Moabitess. The exact location of Mizpah (lit. watchtower) of Moab is unknown. David may have wanted to secure the support of