Bible Commentaries

Genesis 3:9-13 — God’s confrontation of the sinners 3:9-13 This section begins to relate the effects of the Fall. We now see the God who was creator and benefactor in chapters 1 and 2 as judge (cf. Genesis 1:3-4). He first interrogated the offenders to obtain a confession, then announced new conditions for life, and finally provided for the sinners graciously. The sinners’ responsibility was to confess their sins and to accept and trust in God’s

2 Kings 10:1-17 — Luckenbill, 1:213; Gray, p. 500.] Jehu then proceeded to execute the nobles who had killed Ahab’s sons. However, in this purge Jehu demonstrated too much zeal. God judged Jehu’s own dynasty later for these unlawful assassinations (cf. Hosea 1:4). Jehu was wise and obedient to kill Ahab’s sons (cf. 2 Samuel 1:14-15), but he overstepped his authority by killing the nobles. "Jehu’s killings exceed reform and become atrocities, . . . a fact Hosea 1:4-5 makes clear. Eventually,

Esther 3:8-9 — 2. Haman’s request 3:8-9 Perhaps Haman did not mention the Jews by name since Ahasuerus’ predecessors, Cyrus and Darius I (Hystaspes), had issued proclamations favorable to them (Ezra 1:1-4; Ezra 6:3-5; Ezra 6:8-12). In any case, his failure to mention them by name, set him up for Esther’s revelation that it was her people whom Haman planned to destroy (Esther 7:4). The Jews did indeed live a separated life, as Haman said (cf. Numbers

Job 25:1-6 — emphasized the sinfulness and insignificance of all people, and God’s greatness. Perhaps he hoped Job would admit to being a sinner, since the whole human race is unclean. He felt Job was absurd in thinking that he could argue before God. Job 25:4 restates a basic question that had come up earlier in the debate (Job 4:17; Job 9:2 b; Job 15:14). The answer did not come in this book, but it came later with subsequent good news of God’s grace. Perhaps Bildad raised it here to convince Job

Job 32:1-24 — F. Elihu’s Speeches chs. 32-37 Some critical scholars believe that a later editor inserted chapters 32-37 in the text of Job. [Note: See William Ewart Staples, The Speeches of Elihu: A Study of Job XXXII-XXXVII, pp. 12-24, and David Noel Freedman, "The Elihu Speeches in the Book of Job," Harvard Theological Review 61:1 (January 1968):51-59, for support of this view. See John Peter Lange, ed., Commentary on the Holy Scriptures, vol. 4. Chronicles-Job, pp. 268-73,

Psalms 127:3-5 — Children are one of these great gifts. God gives them to a couple or withholds them, as He chooses, regardless of how much a husband and wife may strive to obtain them. Under the Mosaic economy God promised to bless the godly with children (Deuteronomy 28:4), but He gave no such promise to Christians. Therefore it is a mistake to conclude that the more children a Christian couple has the more godly they are. In Solomon’s day, grown children normally cared for their parents in their old age. They

Song of Solomon 3:6-1 — III. THE WEDDING 3:6-5:1 Weddings in Israel took place in front of the local town elders, not the priests (e.g., Ruth 4:10-11). They transpired in homes, not in the tabernacle or temple (or synagogue, in later times). They were civil rather than religious ceremonies. There were three parts to a wedding in the ancient Near East. First, the groom’s parents selected

Isaiah 7:7-9 — reference to the "son of Remaliah" being over Samaria, which was Ephraim’s capital. An additional point may be that these nations would remain as they were without the addition of Judah. They would not conquer Judah. [Note: See Young, 1:274.] God promised that Israel would not be a people (i.e., would be destroyed as a nation) within 65 years. The Northern Kingdom suffered defeat in 722 B.C., only about 13 years from then. To make matters worse, in 671 B.C., about 62 years after this prophecy,

Numbers 13:26-33 — He would give the land to His people. It was the people and cities in Canaan that discouraged the spies (Numbers 13:28). These Hittites (Numbers 13:29) were probably one of the native tribes in Canaan, not the great Anatolian Hittites (cf. Joshua 1:4; Judges 1:26; 2 Samuel 11:3). As they had despised God’s provisions and plans (chs. 11-12), the 10 spies now disbelieved God’s promises that He would give the land and its people into their hands. They reckoned only on their own natural

Zechariah 10:4 — From the house of Judah would come the cornerstone of the building (kingdom) He would build, namely, Messiah (cf. Zechariah 3:9; Genesis 49:10; Psalms 118:22; Isaiah 28:16; Jeremiah 30:21; Acts 4:11; Ephesians 2:20; 1 Peter 2:1-8). The cornerstone (Heb. pinnah) was a figure of a leader who would stabilize a nation and keep it from sliding down a slippery slope (cf. Judges 20:2; 1 Samuel

Malachi 3:6 — Jacob," the Lord was connecting their behavior with that of their notorious patriarch. Promises are only as good as the person who makes them, so the fact that Yahweh does not change strengthens the certainty of their fulfillment (cf. Deuteronomy 4:31; Ezekiel 36:22-32). The Apostle Paul gave the same reason for expecting Israel to have a future (Romans 3:3-4; Romans 9:6; Romans 11:1-5; Romans 11:25-29). The statement that Yahweh does not change (cf. 1 Samuel 15:29; Hebrews 13:8) may seem to contradict

Matthew 14:34-36 — 3. The public ministry at Gennesaret 14:34-36 (cf. Mark 6:53-56) This short section summarizes Jesus’ public ministry at this stage of His ministry. It shows that even though Jesus was withdrawing from unbelievers (Matthew 13:54 to Matthew 14:12) and giving special attention to the

Matthew 16:23 — Evidently Jesus turned to confront Peter face to face. "Get behind me, Satan" probably means, Do not stand in my way as a stumbling block. Jesus had used similar language when rebuking Satan himself (Matthew 4:10). "Satan" means "adversary." Jesus viewed Peter’s comment as coming from Satan ultimately. "It does not matter how one interprets the rebuke to Peter. Jesus’ main point is one that demands a response from his

Matthew 18:19-20 — It should be obvious from the context that this promise does not refer to whatever two or three disciples agree to ask God for in prayer. The Bible contains many promises concerning prayer (cf. Matthew 7:7-8; Matthew 21:22; John 14:13-14; John 15:7-8; John 15:16; 1 John 5:14-15; et al.), but this is not one of them. In the context "anything" refers to any judicial decision involving an erring disciple that the other disciples may make corporately. God has always stood

Matthew 20:18-19 — Gentiles with authority to crucify; the Jews did not have this power under Roman rule. Three days later Jesus would be raised up to life. This was Jesus’ third and most specific prediction of His death (Matthew 16:21; Matthew 17:22-23; cf. Matthew 12:40; Matthew 16:4; Matthew 17:9). He mentioned for the first time the mode of His death, crucifixion, and the Gentiles’ part in it. Jesus’ ability to predict His own death was another indication of His messiahship. His willingness to proceed

Deuteronomy 27:1-8 — Upon entering Canaan the Israelites were to assemble at Mt. Ebal (the hill that flanked Shechem to the north) near the center of the land and set up several large stones as monuments (cf. Exodus 24:4-8). They were to plaster these with lime (or gypsum) and then write the law on the monuments. This was a common way of posting important public announcements in Canaan. [Note: J. Hoftijzer and G. van der Kooij, Aramaic Texts from Deir ’Alla,

1 John 5:5 — Continuing to overcome is not automatic for the Christian. Not all Christians continue to overcome the world (cf. 2 Timothy 4:10). Only those who continue to live by faith (i.e., trust and obey God) do. However, no one can overcome the world unless he or she believes that Jesus is the Son of God. It is in this sense that John refers to overcomers here; every Christian overcomes essentially because we believe in Jesus Christ.

Ruth 1:22 — left during a famine, but she returned to Bethlehem (lit. house of bread, the place of blessing) at the beginning of harvest. This is probably a reference to the barley harvest, which began the harvest season in Israel. [Note: Keil and Delitzsch, p. 476.] Throughout the book the writer frequently referred to Ruth as "Ruth the Moabitess" (Ruth 1:22; Ruth 2:2; Ruth 2:6; Ruth 2:21; Ruth 4:5; Ruth 4:10). This is one way in which he drew attention to the fact that God used even a non-Israelite,

1 Samuel 2:18-21 — though he was very young and his service was probably menial at this time (cf. 1 Samuel 3:15), Samuel lived sensitively before God. The writer did not stress this sensitive spirit here; he only hinted at it. However it comes out clearly later (e.g., ch. 4). In the central part of this section (1 Samuel 2:18-19) the writer documented the support and encouragement to serve the Lord that Samuel received from his parents. The linen ephod was a priestly garment, as was the robe (cf. Exodus 28:31; 2 Samuel

1 Samuel 20:18-23 — to communicate with David because it was convenient and secure, evidently near Gibeah. The shooting of arrows was probably just a practical way to signal David. Jonathan reminded David of their agreement as they parted (1 Samuel 20:23; cf. Genesis 31:48-53). [Note: For discussion of a minor textual problem in 1 Samuel 20:23, see Emunah Finkelstein, "An Ignored Haplography in Samuel," Journal of Semitic Studies 4:4 (October 1959):356-57.] "Friendships are one of the most enriching of