Bible Commentaries

Genesis 11:27-11 — the rest of the Pentateuch flows. [Note: See Gordon J. Wenham, Genesis 16-50, p. 169.] Walter Kaiser labeled the three things promised Abram as an heir, a heritage, and an inheritance. [Note: Walter Kaiser, Toward an Old Testament Theology, pp. 35, 84-99.] David Clines called them posterity, relationship with God, and land. [Note: David Clines, The Theme of the Pentateuch, pp. 29, 45-60.] J. Dwight Pentecost and Robert L. Saucy referred to them as seed, blessing, and land. [Note: J. Dwight Pentecost,

Exodus 20:15 — The eighth commandment 20:15 Since stealing of any kind and under any circumstances was wrong, clearly God approved of private ownership of goods in Israel. Israel was somewhat socialistic economically, but it was not communistic (cf. Ephesians 4:28).

1 Chronicles 4:24-43 — 2. The family of Simeon 4:24-43 The writer may have listed Simeon’s descendants next because the Simeonites shared the tribal territory God gave to Judah. The Judahites absorbed many of them through intermarriage shortly after settlement in the land.

Psalms 138:4-5 — 2. Praise from all kings 138:4-5 David anticipated that when other monarchs heard about the Lord’s greatness, they would worship Him too. This was the reaction of the Queen of Sheba in Solomon’s day (1 Kings 10:1-13).

Psalms 59:8 — David knew that God felt no intimidation when He heard their threats. Even the wranglings of the nations did not disturb Him (cf. Psalms 2:4). "From his perspective evil is ridiculous; it is self-destructive." [Note: VanGemeren, p. 411.]

Psalms 80:3 — This cry for restoration is a refrain that the writer also used in Psalms 80:7; Psalms 80:19. The figure of the face shining on another suggests favorable inclination toward that one (cf. Psalms 4:6; Numbers 6:25).

Leviticus 8:1-5 — The assembling of the congregation 8:1-5 Evidently a representative group of the Israelite congregation, likely the elders, responded to Moses’ summons to witness Aaron’s ordination in the tabernacle courtyard. [Note: See my comments on the "congregation" at 4:13.]

Isaiah 2:5-1 — 2. God’s discipline of Israel 2:5-4:1 In contrast to the hopeful tone of the sections that precede and follow it, this one is hopeless. In contrast to the dignity of humanity there, Isaiah presented its folly here.

Jeremiah 6:3 — The enemy leaders and their soldiers would encamp around Jerusalem like shepherds with their sheep (cf. Jeremiah 4:17; Jeremiah 12:10). Even though Jerusalem lay in a pleasant pastoral setting, its beauty would not deter the Lord from destroying her.

Jeremiah 7:28 — Jeremiah was to tell the people that they were a disobedient nation. They refused to accept correction from their Lord. They were not faithful (Heb. ’emuna, cf. Jeremiah 5:1; Jeremiah 5:3; Habakkuk 2:4) to Him and His covenant.

Lamentations 4:11 — Yahweh had executed His wrath by punishing Jerusalem (cf. Lamentations 1:12; Lamentations 2:2-4; Lamentations 2:6; Lamentations 3:1). Like a fire, His anger burned among His people (Lamentations 2:3). Ironically, He consumed the city with fire.

Ezekiel 12:17-18 — The Lord also instructed Ezekiel to eat his bread and drink his water while trembling and visibly anxious. The prophet appears to have been eating still the symbolic rations that God had prescribed for him earlier (Ezekiel 4:9-17).

Ezekiel 44:4-14 — The ordinary priests and their service 44:4-14 The emphasis on the holiness of God that has marked this vision continues strong in this pericope and the next. God’s holiness will determine who serves as priests and how they serve.

Zechariah 4:11-14 — 3. The interpretation of the vision 4:11-14 Though some help understanding the vision came through the preceding oracles concerning Zerubbabel, Zechariah still had some questions about what he had seen in the vision. The angel helped him further.

Matthew 27:61 — The Romans did not permit friends to mourn the deaths of criminals they executed. These women then witnessed Jesus’ burial along with Joseph and Nicodemus (cf. 1 Corinthians 15:4). Matthew’s notation of what they saw prepares for Matthew 28:1.

Matthew 3:16-17 — private affair with no one present but John and Jesus. The phrase "the heavens were opened" or "heaven was opened" recalls instances of people receiving visions from God. In them they saw things unseen by other mortals (e.g., Isaiah 64:1; Ezekiel 1:1; cf. Acts 7:56; Revelation 4:1; Revelation 19:11). The phrase implies that new revelation will follow to and through Jesus. What Jesus saw was the Holy Spirit in the form of a dove, not in a dove-like fashion, descending on Him (cf. Luke

Matthew 4:12-29 — II. THE AUTHORITY OF THE KING 4:12-7:29 Having introduced the King, Matthew next demonstrated the authority of the King. This section includes a narrative introduction to Jesus’ teaching and then His teaching on the subject of His kingdom.

Mark 5:21 — Having withdrawn from Galilee to the southeastern Decapolis region (Mark 4:35 to Mark 5:20), Jesus and His disciples now returned to the northwestern side of the lake and to Galilee. Immediately a multitude of Jews gathered around Him again.

Mark 9:9-13 — 4. The coming of Elijah 9:9-13 (cf. Matthew 17:9-13) The appearance of Elijah on the mountain led to a discussion of his role as Messiah’s forerunner. This conversation developed as the disciples followed Jesus down the mountain.

Galatians 5:1-10 — IV. PRACTICAL APPLICATION TO CHRISTIAN LIVING 5:1-6:10 Paul moved next from theology (chs. 3-4) to ethics, from doctrine to practice. This is a change in degree of emphasis, however, rather than a totally new emphasis.