TO

FROM

ON

YOUR WOR D
I S A LA M P TO G UI DE
M Y F E E T A N D A L IG H T
F OR M Y PAT H.
PSALM 119:105
DEDICATION
N LT S T U DY B I B L E
 NLT
STUDY
BIBLE ®

New Living
Translation®
SECOND EDITION

Tyndale House Publishers, Inc.

Carol Stream, Illinois
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Unless otherwise indicated, all Scripture quotations are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004,
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Bible. English. New Living Translation. 2008.
NLT study Bible.
p. cm.
Includes bibliographical references and index.
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ISBN 978-1-4143-2448-7 (bndd blk : alk. paper)
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 CONTENTS

Introduction . . . A7
Features Guide . . . A8
How to Study the Bible with the NLT Study Bible . . . A17
Master Timeline . . . A20
Overview Maps . . . A26
NLT Study Bible Contributors . . . A29
A Note to Readers . . . A31
Introduction to the New Living Translation . . . A33
NLT Bible Translation Team . . . A38
Weights, Measures, and Coins . . . A40

O L D T E S TA M E N T

Introduction to the Old 1 Samuel (1 Sam) . . . 464 Introduction to the Books of the
Testament . . . 3 2 Samuel (2 Sam) . . . 516 Prophets . . . 1101
Archaeology and Sources Isaiah (Isa) . . . 1104
Chronology of Israel’s
for Old Testament Jeremiah (Jer) . . . 1204
Monarchy . . . 562
Background . . . 7 Lamentations
1 Kings (1 Kgs) . . . 566
Introduction to the (Lam) . . . 1300
2 Kings (2 Kgs) . . . 626
Pentateuch . . . 11 Ezekiel (Ezek) . . . 1310
1 Chronicles (1 Chr) . . . 682
Genesis (Gen) . . . 14 Daniel (Dan) . . . 1388
2 Chronicles (2 Chr) . . . 726
Hosea (Hos) . . . 1422
Chronology of Abraham to
Historical Background of Joel (Joel) . . . 1440
Joshua . . . 118
Israel’s Exile and Amos (Amos) . . . 1450
Exodus (Exod) . . . 122
Return . . . 782 Obadiah (Obad) . . . 1468
Leviticus (Lev) . . . 192
Ezra (Ezra) . . . 786 Jonah (Jon) . . . 1474
Numbers (Num) . . . 246
Nehemiah (Neh) . . . 808 Micah (Mic) . . . 1480
Deuteronomy (Deut) . . . 312
Esther (Esth) . . . 834 Nahum (Nah) . . . 1494
Introduction to the Old Habakkuk (Hab) . . . 1502
Introduction to the Books of
Testament Historical Zephaniah (Zeph) . . . 1510
Poetry and Wisdom . . . 849
Books . . . 369 Haggai (Hag) . . . 1518
Job (Job) . . . 852
Joshua (Josh) . . . 372 Zechariah (Zech) . . . 1524
Psalms (Ps) . . . 900
Malachi (Mal) . . . 1544
Chronology of the Time of Proverbs (Prov) . . . 1026
the Judges . . . 414 Ecclesiastes (Eccl) . . . 1070 Historical Background of
Judges (Judg) . . . 416 Song of Songs the Intertestamental
Ruth (Ruth) . . . 456 (Song). . . 1084 Period . . . 1552

N E W T E S TA M E N T

Introduction to the New Luke (Luke) . . . 1694 2 Corinthians

Testament . . . 1557 John (John) . . . 1764 (2 Cor) . . . 1954
Introduction to the Four Chronology of the Apostolic Galatians (Gal) . . . 1976
Gospels . . . 1561 Age . . . 1818 Ephesians (Eph) . . . 1994
Chronology of the Life of Acts (Acts) . . . 1820 Philippians (Phil) . . . 2010
Jesus . . . 1564 Introduction to the Letters of Colossians (Col) . . . 2020
NLT Harmony of the Four Paul . . . 1887 1 Thessalonians
Gospels . . . 1567 Romans (Rom) . . . 1888 (1 Thes) . . . 2030
Matthew (Matt) . . . 1572 1 Corinthians 2 Thessalonians
Mark (Mark) . . . 1642 (1 Cor) . . . 1924 (2 Thes) . . . 2040
Introduction to Paul’s Letters to Hebrews (Heb) . . . 2080 3 John (3 Jn) . . . 2152
Timothy and Titus . . . 2047 James (Jas) . . . 2110 Jude (Jude) . . . 2156
1 Timothy (1 Tim) . . . 2048 1 Peter (1 Pet) . . . 2120 Revelation (Rev) . . . 2160
2 Timothy (2 Tim) . . . 2060 2 Peter (2 Pet) . . . 2132
Titus (Titus) . . . 2068 1 John (1 Jn) . . . 2138 Introduction to the Time After
Philemon (Phlm) . . . 2076 2 John (2 Jn) . . . 2148 the Apostles . . . 2201

REFERENCE HELPS

NLT Study Bible Reading Plan . . . 2209

Hebrew–Greek Word Study Dictionary and Index . . . 2215
Subject Index for the Study Materials . . . 2227
NLT Dictionary/Concordance . . . 2369
 N LT S T UDY BIB LE
INTRODUCTION

All of us at Tyndale House Publishers are pleased to present the NLT Study Bible. It brings
together the best of scholarship in both the Bible translation and the study notes and
features. We think you will find that the biblical text comes to life in a fresh, new way
as a result of this Bible.
The creation of a study Bible represents a huge effort by many people. In this instance,
a team of sixty scholars, writers, reviewers, editors, and designers worked together to
bring you the study notes, introductions, maps, timelines, profiles, and theme notes
in this Bible.
The Bible text used in the NLT Study Bible is the New Living Translation, second
edition. The NLT was first published in 1996, and it quickly became one of the most
popular English translations. Readers have especially appreciated the clarity of the
language. The second edition text was first published in 2004. The NLT combines the
best features of its predecessor, The Living Bible, with the world-class scholarship of the
ninety scholars who worked on the translation.
The study notes and other features in the NLT Study Bible are designed to help today’s
readers understand the meaning and significance of the Bible in light of the world in
which the text was first written. Our approach as writers and editors has been to help
people understand the Bible clearly and accurately. We trust the Holy Spirit to be at
work, bringing to people’s minds and hearts the applications that he has for them. He
does this in millions of different ways every day. As the editors of this study Bible, we
hope to provide a context within which the Holy Spirit can work.
The rain and snow come down from the heavens
and stay on the ground to water the earth.
They cause the grain to grow,
producing seed for the farmer
and bread for the hungry.
It is the same with my word.
I send it out, and it always produces fruit.
It will accomplish all I want it to,
and it will prosper everywhere I send it. Isaiah 55:10-11
In the pages that follow, we describe the features of the NLT Study Bible and how to
make the most use of them. We challenge you to try it. Come, walk through God’s word,
understand it for yourself, and let it change your life.
Study this Book of Instruction continually. Meditate on it day and night so you will be sure
to obey everything written in it. Only then will you prosper and succeed in all you do.
Joshua 1:8
I will study your commandments and reflect on your ways. Psalm 119:15
T HE E D ITOR S

A7
 NLT STUDY B I BLE

BOOK INTRODUCTIONS
Each book introduction helps readers understand that book as its original readers first
understood it in their world. The book introduction discusses the book’s setting, gives a
summary of its literary
structure, discusses histori-
cal issues such as author-
ship and date of writing,
and explains the meaning
and message of the book THE BOOK OF

G ENESIS
for its readers.
Genesis is the book of beginnings—of the universe and of
OVERVIEW humanity, of sin and its catastrophic effects, and of God’s
The Overview helps readers to find plan to restore blessing to the world through his chosen
people. God began his plan when he called Abraham and
out quickly what this book of the
made a covenant with him. Genesis traces God’s promised
Bible is about and why it is impor- blessings from generation to generation, to the time of
tant. It gives a thumbnail sketch bondage and the need for redemption from Egypt. It lays the
of the book and its contents and foundation for God’s subsequent revelation, and most other
purpose. books of the Bible draw on its contents. Genesis is a source
of instruction, comfort, and edification.

SETTING
SETTING When Genesis was written, the children of Israel had been slaves in Egypt
for 400 years. They had recently been released from bondage and guided
What is the story behind each through the desert to meet the Lord at Mount Sinai, where he had estab-
book of the Bible? What was the lished his covenant relationship with them and had given them his law
through Moses. Israel was now poised to enter the Promised Land and
need for each book in its setting? receive the inheritance that God had promised Abraham.
Every book of the Bible was writ- While enslaved in Egypt, the Israelites had adopted many pagan ideas
and customs from their Egyptian masters (e.g., Exod 32:1-4). They were
ten by flesh-and-blood people liv- influenced by false concepts of God, the world, and human nature (e.g.,
Exod 32), and were reduced to being slaves rather than owners and
ing in a particular time and place managers of the land. Perhaps they had forgotten the great promises that
in history. They faced real chal- God had made to Abraham, Isaac, and Jacob, or perhaps they had con-
cluded that the promises would never be fulfilled.
lenges and difficulties. They wrote Before entering the Promised Land, the Israelites needed to understand
the nature of God, his world, and their place in it more clearly. They needed
to other real flesh-and-blood to embrace their identity as descendants of Abraham, Isaac, and Jacob.
people living at their own time Genesis provided the needed understanding.

in history. They wrote to address Hattusha

U R A RT U ( A R
�The Ancient Near East, about 2100 BC. Humanity
spread out from the mountains of URARTU (ARARAT) and

specific problems in their world, Ha

l ys i ve r
R
A R AT
)
populated the early centers of civilization. By the time
of the patriarchs (Abraham, Isaac, and Jacob), many of
the cities were ancient.
to help their readers understand Alalakh
Haran Tigris
Carchemish
R
Nineveh
ASSHUR 2:14; 10:22; 25:3; 25:18
ive

ASSYRIA 10:11
God’s mind regarding the issues Aleppo
r

Ugarit BABYLON (BABEL), BABYLONIA 10:9-10; 11:1-9; 14:1, 9

Arvad Hamath Asshur
Se
a CANAAN 9:18-27; 10:18-19; 12:5-10
and problems that they faced. a n Gebal
phr
Eu

at e DAMASCUS 14:15; 15:2

ra ne Tyre Damascus sR
ter
i ve r EGYPT 12:10–13:1; 15:18; 37:28-36; 39:1–50:26
The world of the Bible is very Me
di
Beersheba
Babylon (Babel) Susa ELAM 10:22; 14:1, 9
ERECH 10:10; Ezra 4:9
different from our world today, Noph Erech
Ur
HAMATH 10:18; 2 Sam 8:9-10; 2 Kgs 14:28; 23:33
HARAN 11:26-32; 12:4-5; 27:43; 28:10; 29:4; Acts 7:2-4
but people are the same every- 0 200 400 mi SUSA Ezra 4:9; Neh 1:1; Esth 1:2; Dan 8:2
UR 11:28, 31; 15:7; Neh 9:7
Nile River Tema 0 300 600 km
where. If we understand the set- URARTU (ARARAT) 8:4

ting in which each book of the

Bible was written, we will be
in a much better position to MAP
understand what problems it The book introductions include maps of the set-
addressed, what actions it was ting to show where the events in each book of
prompting, and what message the Bible took place and how the places men-
it communicates. tioned in that book fit into the world. Each map
includes a caption that describes the map and
how it relates to the book’s setting. Along with
a caption, most of these maps include a short
index of places mentioned in the book.

A8
F E AT U R ES G UID E
SUMMARY
What is the structure and flow
of ideas in each book of the
Bible? The Summary provides
just that—a brief summary
of the contents of the book.
If the book is narrative, the
Summary tells its story. If the
TIMELINE
book is a letter, the Summary
2166 / 1990 BC*
Abraham is born explains its contents and the
2091 / 1915 BC
Abraham moves to
flow of its reasoning. If the
SUMMARY
Canaan
book is an anthology, the Sum-
2080 / 1904 BC
Genesis traces God’s work to overcome with blessing the curse that came on
humankind because of sin. The book arranges family traditions, genealogies,
Ishmael is born mary describes the structure
historical events, and editorial comments into a single, sustained argument. 2066 / 1890 BC
Sodom and Gomorrah
and contents of the collection.
Every section but the first has the heading, “This is the account” (or These
are the generations; Hebrew toledoth); each of the toledoth sections explains
are destroyed,
Isaac is born
If we have in mind the flow of
OUTLINE
the history of a line of descent. In each case, a
deterioration of well-being is followed by an in-
2006 / 1830 BC the book, we can better under-
1:1–2:3
Creation
creasing focus on God’s plan to bless the world.
Jacob and Esau are born
1898 / 1722 BC
stand each individual passage.
This plan is the basis for God’s covenant with his
Joseph is sold into
2:4–4:26 people; as the blessing develops, the covenant slavery
What Happened to the is clarified. By the end of the book, the reader
Creation 1885 / 1709 BC
is ready for the fulfillment of the promises in Joseph begins
5:1–6:8 Israel’s redemption from bondage (see Exodus). governing Egypt
The Account of Adam’s The first section (1:1–2:3) does not have the
1876 / 1661 BC
Descendants toledoth heading, and logically so—it is the ac- Jacob moves to Egypt
count of creation “in the beginning” (1:1). The
6:9–9:29 1446 / 1270 BC
work of creation is wrapped in God’s approval
The Account of Noah’s Israel leaves Egypt
Family and blessing as he fulfills his plan. (the Exodus), moves to
The next section (2:4–4:26) focuses on the Mount Sinai
10:1–11:9 creation of human life (2:4-25) and traces what 1406 / 1230 BC
The Account of Noah’s Sons became of God’s creation because of Adam’s Israel enters Canaan
11:10-26 and Eve’s sin (3:1-13), the curse on their sin
* The two dates harmonize
The Account of Shem’s (3:14-24), and the extension of sin to their with the traditional “early”
Descendants descendants (4:1-24). Humanity no longer en- chronology and a more
joyed God’s rest; instead, they experienced guilt recent “late” chronology of
11:27–25:11 the Exodus. All dates are
The Account of Terah’s and fear. So they fled from God and developed
approximate. Please see
Descendants a proud civilization. “Chronology: Abraham to
Independence from God resulted in the Joshua,” p. 118.
25:12-18 downward drift of human life (5:1–6:8). The
The Account of Ishmael’s genealogy of 5:1-32 begins by recalling that
Descendants
human beings were made in God’s image and
25:19–35:29 were blessed by him (5:1-2). As the genealogy
The Account of Isaac’s is traced, the death of each generation reminds
Descendants the reader of the curse, with Enoch provid-
36:1–37:1 ing a ray of hope that the curse is not final. In
The Account of Esau’s 6:1-8, we learn that God regretted having made
humans and decided to judge the earth. Noah,
TIMELINE
Descendants
37:2–50:26
however, received God’s favor and provided a A timeline can be found in the mar-
The Account of Jacob’s
source of hope (5:29; 6:8).
The next section (6:9–9:29) brings the curse
gin of nearly all book introductions.
Descendants
of judgment through the flood followed by The timelines show when the events
blessing in a new beginning. A renewed creation began, purged of the
abominable evil that had invaded and ruined the human race. in each book of the Bible took place
The world’s population expanded into various nations (10:1–11:9) whose
people were bent on disobedience. The population of the earth by Shem,
and what was going on at the time.
We can refer to the timeline while
reading the setting and summary for
the book, and again while reading
OUTLINE the book, to help clarify and reinforce
Each book includes an outline with up to three lev- how the events fit into the flow of
els of headings. In the introduction, we provide the history.
first level of the outline to give the reader an over-
view. The full outline is embedded in the NLT text
as running headings. These book outlines follow
the literary structure of the book—how the authors
themselves thought about the organization and flow
of ideas.

A9
 G E N E S I S I N T R O D U C T I O N . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16

Ham, and Japheth seemed fruitful (10:1-32), but the nations were
divided by languages and boundaries (10:5, 20, 31). Because of their
rebellion, God dispersed them to prevent greater wickedness (11:1-9).
After the chaos of the scattered nations, 11:10-26 brings the focus to
Abram, through whom God chose to bring blessing to all. The rest of
the book (11:27–50:26) tells of God’s blessing Abram and his descen-
dants. God first made a covenant with Abram (11:27–25:11), promising
him a great nation, land, and name. As time went on, God made the
specific terms of the covenant clearer, and Abram’s faith grew deeper.
In each generation, Genesis gives a brief account of the families
G Ethat
N E are
S I Snot
I NIsrael’s
TRODU C T I O N .before
ancestors . . . . turning
. . . . . to
. .the
. . line
. . .of. Israel.
. . . . .After
. . . . . . . . . . . . . . . . . . 18

AUTHOR, DATE, AND briefly reporting what became of Ishmael (25:12-18), Genesis traces in
Modern philosophies of history exclude the supernatural as an expla-
detail what happened to Isaac and his family (25:19–35:29).
OTHER HISTORICAL nation of historical events, but there is no reason to do so arbitrarily.
True to the pattern of the book, Esau’s line (Edom) is dealt with
If God exists and is able to act, then he might very well be the ulti-
ISSUES briefly (36:1–37:1) before the chosen line of Jacob the heir. The final
mate cause of all historical events and the immediate cause of specific
section (37:2–50:26) concerns Jacob’s family, centering on the life
historical events. The Israelites were not as distrustful of supernatural
What do we know about who of Joseph. In the land of Canaan,
events asthearefamily
modern became
critics;corrupt under
they experienced such events frequently as
Canaanite influence to theGod point of beginning to merge
to fulfiwith
ll thethem
wrote this book and when (ch 38). To preserve the line It
acted among them
ofisblessing,
true thatGod sent the
no direct family of
evidence
promises recorded in Genesis.
into
the patriarchs or the events in
it was written? What are Egypt where they could flourish,
Genesisremain
has been separate
found,(43:32; 46:34), and
but archaeology confirms the plausibility of
become a great nation. TheGenesis book closes
by showing that the historicalLord’s
with the promise of the
the difficulties in determin- coming to rescue his people from Egypt (50:24-26).
situation in that era (Middle
Bronze I, 2000–1800 BC) corresponds closely to what Genesis portrays.
ing the historical facts? Even “God rested on the
AUTHORSHIP
It is unlikely that this would be so if Genesis were not an accurate
record of the facts. When all the archaeological and historical data are
though these issues might seventh day from Both Scripture and tradition attributearound
assembled the Pentateuch (Genesis—Deu-
the events, they fit perfectly within the setting, and
not be familiar ground, they all his work that he teronomy) to Moses. No one the was better
details qualifi
of the ed thanmake
narratives Mosesperfectly
to have good sense.
written this book. Since he was educated in all the wisdom of the Egyp-
are important. Understand- had done. And he Theological
tians (Acts 7:22), he had the Interpretation.
literary skills to collect andGenesis was not intended as a chronicle of
edit Israel’s
blessed the seventh traditions and records andthe lives of the
to compose patriarchs,
this theologicala history
treatise.for history’s sake, or a complete
His
ing these things can help us unique communion with God biography.
gave himIt isthe
clearly a theological
spiritual illumination,interpretation
un- of selected records
day. . . .” And we of the nation’s ancestors, buthadthisgood
doesreason
not destroy its historicity. In-
appreciate the complexity of ourselves will be a
derstanding, and inspiration
to write this work—to provide
needed
terpretations
to guide
Israel withof the
him. He
an event can differ,
theological but the offering of interpretations
and historical
the Bible. Far from under- “seventh day” when foundation for the Exodusisanda good witness toatthe
the covenant actuality
Sinai, and toofestablish
the events. The author retold the
events theinpromises
his own madeway, but he did not invent them.
mining confidence in Scrip- we shall be filled
the new nation in accord with
Most scholars, however, do not accept thatwas
Moses
to their
wrote
ancestors.
Genesis.toThe
Tradition. What thus committed writing is tradition in the rev-
ture, the issues discussed with his blessing prevailing critical view, called thecare
erent Documentary
of literaryHypothesis, is that Genesis
genius. Scholars prefer words such as “traditions”
was compiled from variousor sources by different groupsthese
of people. In
here give us a greater appre- and remade by his such approaches, there is seldom
even “sagas”
a word
claim that
to describe
theabout
storiesdivine
narratives.
revelation
preserve or
the memory
Doing so only makes the
of the people of Israel; it
ciation of how magnificent sanctification. . . . inspiration. For those who makes
understand the Bible
no claim as God’s
that the eventsinspired word,are historical. The bibli-
themselves
such theories often seem unnecessarily complicated
cal understanding, andisconjectural.
however, that these stories were recorded under
Scripture truly is. At the Only when we are Genesis can be understooddivinemuch inspiration
more straightforwardly as the product
and are therefore historically true and reliable.
same time, we learn to be remade by God of Moses’ genius under God’sIn inspiration with later
all probability, Abrameditorial
broughtadjust-
the primeval accounts and the
ments. (See further “Introduction
family genealogies from Mesopotamia,p.and
to the Pentateuch: Authorship,” 12).stories about the family
humble in how we interpret and perfected by a
were added to these collections. Joseph could easily have preserved all
greater grace shall
God’s word. COMPOSITION the traditions, both written and oral, in Egypt with his own records.
Biblical scholars of all stripes
Moseshave always
could thenacknowledged
have compiled that vari-
the works substantially in their pres-
we have the eternal
ous sources were used in writing
ent formGenesis
while and other
adding hishistorical
editorial texts in
comments. Since he worked under
stillness of that rest the Bible (such as Kings and God’s inspiration
Luke). Moses used andcollections
guidance, the narratives record exactly what God
of fam-
in which we shall ily records, oral traditions,wanted
ancientwritten
accounts andofcorrespond precisely
primeval events, andto reality.
genealogies to write Genesis. Those sources could have been incorpo-
see that he is God. Instructional Literature. Since Genesis is the first book of the Pentateuch
rated as received, or the author may have changed their style and word-
(the “Torah” or Law), it may be best to classify it as “Torah Literature”
ST. AUGUSTINE ing, stitching them together with additional material for the particular
(Hebrew torah, “instruction, law”). Genesis is instructional literature that
City of God, sec. 22.30 purpose of tracing the foundations of Israelite faith.
lays the foundation for the Law. It is theological interpretation of the his-
torical traditions standing behind the covenant at Sinai. In the way it is
written, one may discern that Moses was preparing his readers to receive
God’s law and the fulfillment of the promises made to their forefathers.
Genesis is therefore a unique work. Theology, history, and tradition
come together to instruct God’s people and prepare them for blessing.

MEANING AND MESSAGE

Israel’s most important questions were answered by the Genesis nar-
ratives. Life and death, the possession of the land of Canaan, and how
Israel ended up in Egypt are explained as God’s providential working
in history. Israel was part of God’s plan in this world. His plan had

MEANING AND
MESSAGE
What is the message
of each book of the Bible? What is its significance now? Here’s where the rubber meets
the road. Everything in a book’s introduction—setting, summary, author, date,
genre—is intended to prepare us to understand what that book of the Bible has to
say, its message and significance. Reading these paragraphs carefully and reflectively
will give us the keys to understanding that book of the Bible.

A 10
 17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S I N T R O D U C T I O N

Genesis also includes passages and expressions that are obviously

later editorial glosses. Some sections (such as the list of Edomite kings,
36:31-43) could have been added during the early days of the monar-
chy. There is no conflict in saying that Genesis was authored by Moses
and augmented by subsequent editors whose work was guided by the
Holy Spirit. Given these considerations, conservative scholars find it
plausible that the biblical material accurately records actual events.

LITERARY CHARACTER
Genesis includes various types of literature. Several suggestions have
been made as to the nature of the materials.
Myth. Mythological literature explains the origins of things symboli-
cally through the deeds of gods and supernatural creatures. For ancient
peoples, myths were beliefs that explained life and reality. Whole
19 . . . . . . . . . . . . . systems
. . . . .of. ritual
. . . . activities
. . . . . .were
. . .developed
. . . . . . to
. G ensure
E N E S Ithat
S I Nthe
T Rforces
O D U CofT I O N
fertility, life, and death would continue year by year. Some of these
a starting point at creation rituals gavehave
and will rise to
ancult
endprostitution
point in the(see 38:15, 21-22).
future
when the promises are completelyIt wouldfulfibe lled.
very difficult to classify the material in Genesis as myth.
Israel had one God, not a multitude. The nation of Israel had a begin-
Israel, the Chosen People. The central theme of Genesis is that God
ning, a history, and a future hope. They saw God, rather than gods and
made a covenant with Abraham and his descendants. He promised to
other supernatural creatures, as the primary actor in the world. Their
make them his own people, heirs of the land of Canaan, and a blessing
worship was not cosmic, magical, or superstitious, but a reenactment
to the world. Genesis gave Israel the theological and historical basis for
EPIGRAPHS
of their own rescue from Egypt and a celebration of God’s factual inter-
its existence as God’s chosen people.
vention in history and their hope in his promises. Sometimes other authors
Israel could trace its ancestry to the patriarch Abraham and its des-
If Genesis uses elements of mythological language, it is to display
tiny to God’s promises (12:1-3; 15:1-21; 17:1-8). Because the promise say insightful things about
a deliberate contrast with pagan concepts and to show that the Lord
of a great nation was crucial, much of Genesis is devoted to family con-
God is sovereign over such ideas. For example, the ancients worshiped
cerns of the patriarchs and their wives, their sons and heirs, and their
a book of the Bible, or they
the sun as a god, but in Genesis the sun serves the Creator’s wishes
birthrights and blessings. The record shows how God preserved and
(1:14-18). The book of Genesis is a cemetery for lifeless myths and
make a poignant observa-
protected the chosen line through the patriarchs. Israel thus knew that
dead gods. Genesis is not myth.
they had become the great nation promised to Abraham. Their future Genesis is not
tion about something that
was certainly not in slavery Etiology. A number but
to the Egyptians, of scholars describe
in Canaan, where thethey
Genesis narratives as etiolo-
interested in a given book discusses. The
would live as a free nation gies,
andstories
as thethat explain
people the living
of the causesGod,
of factual
and reality or traditional beliefs.
where they could mediateThe implication
God’s blessingsisto that
thesuch stories
people were
of the made up for explanatory pur-
world. parading Abraham, editors have gathered some
poses and do not describe historical events. For example, if one says that
Blessing and Curse. The entire message of Genesis turns on the motifs
the story of Cain and Abel was made up to explain why shepherds and
Isaac, and Jacob as of the best quotations they
of blessing and cursing. The promised blessing would give the patri-
farmers do not get along, the account loses its integrity as factual history. examples of morality.
archs innumerable descendants and give the descendants the land of
could find about each book
Etiological elements certainly occur in Genesis, because the book
promise; the blessing would make them famous in the earth, enable
gives the foundation and rationale for almost everything that Israel
Therefore, it does and put them in the margins
them to flourish and prosper, and appoint them to bring others into the
would later do. For example, the creation account of Gen 2 ends
covenant blessings. The curse, meanwhile, would alienate, deprive, and
not moralize on of the book introductions,
with the explanation, “This explains why a man leaves his father and
disinherit people from the blessings. The effects of the curse are felt by them. [Genesis] is to stimulate thinking and to
mother. . . .” The event as it happened explains why marriage was
the whole race as death and pain and as God’s judgment on the world.
conducted the way it was, but to say that a story explains something is bringing together promote meaningful inter-
These motifs continue throughout the Bible. Prophets and priests
quite different from saying that the story was fabricated to explain it. the promises of God
spoke of even greater blessings in the future and an even greater curse
The stories of Genesis are not fictional tales invented to explain later action with each book of
for those who refuse God’s gift of salvation and its blessings. The Bible
customs and beliefs. to the patriarchs
reminds God’s people not to fear human beings, but to fear God, who
and the faithfulness
the Bible.
has the power to bless and History.
to curse. Many scholars object to regarding Genesis as history, for two
basic reasons: (1) Genesis explains events as caused by God, and the
Good and Evil. In Genesis, that which is good is blessed by God: It of God in keeping
inclusion of the supernatural is regarded as proof that the material is
produces, enhances, preserves, and harmonizes with life. That which is
theological reflection and thus not historically reliable; and (2) the those promises.
evil is cursed: It causes pain, diverts from what is good, and impedes
events in Genesis cannot be validated from outside sources; no other VICTOR P. HAMILTON
or destroys life. Genesis traces the perpetual struggle between good
records have demonstrated that Abraham existed or that any of his The Book of Genesis: Chapters
and evil that characterizes our fallen human race. God will bring about
family history occurred. 1–17, p. 46
the greater good, build the faith of his people, and ultimately triumph
over all evil (cp. Rom 8:28).
God’s Plan. Genesis begins with the presupposition that God exists
and that he has revealed himself in word and deed to Israel’s ancestors.
FURTHER READING
It does not argue for the existence of God; it simply begins with God
VICTOR P. HAMILTON
FURTHER READING
and shows how everything falls into place when the sovereign God
works out his plan to establish Israel as the means of restoring blessing
The Book of Genesis (1990) Where can we learn more about each
DEREK KIDNER
to the whole world. Genesis (1967) book of the Bible? The NLT Study Bible
God’s Rule. Genesis is the fitting introduction to the founding of theoc-
racy, the rule of God over all creation that was to be established through
KENNETH A. MATHEWS
Genesis (1996) has plenty of resources for a lifetime
his chosen people. Genesis lays down the initial revelation of God’s sov- ALLEN P. ROSS
Creation and Blessing (1988)
journey of reading, studying, and dis-
ereignty. He is the Lord of the universe who will move heaven and earth
to bring about his plan. He desires to bless people, but he will not toler-
Genesis in Cornerstone Biblical
Commentary, vol. 1 (2008)
covering the riches of Scripture. Some
ate rebellion and unbelief. His promises are great, and he is fully able GORDON WENHAM readers, however, will want to go even
to bring them to fruition. To participate in his plan has always required Genesis 1–15 (1987)
faith, for without faith it is impossible to please him (Heb 11:6). Genesis 16–50 (1994) further. At the end of each book intro-
duction, the editors have recommended
some of the resources that have helped
them the most in studying and under-
SECTION INTRODUCTIONS standing that particular book of the
For each major section of the Bible, the section introduction Bible. They’ve chosen materials that are
gives an overview of the books in that section and discusses available in the general market—no
issues that affect the interpretation of those books. (Not shown) seminary required! Nearly all of these
books are as close as a visit to a local or
CHRONOLOGY ARTICLES
online Christian retailer.
For each major period of biblical history, the chronology article
provides a historical overview and discusses key issues regarding
historical context. Each article includes a timeline of events dur-
ing that period of history. (Not shown)
A11
 1 K I N G S 2 : 3 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 576 577

son of Ner, commander of the army of would surely die? And you replied, ‘The sen- 2:33
2 Sam 3:29
3:6
2 Sa
Israel, and of Amasa son of Jether, com- tence is fair; I will do as you say.’ 43Then why 2:35 1 Kg
2 Ch
mander of the army of Judah. 33May their haven’t you kept your oath to the Lord and 1 Chr 29:22 e
khe
blood be on Joab and his descendants for- obeyed my command?” 2:36 �P
2 Sam 16:5 3:7
ever, and may the Lord grant peace forever 44The king also said to Shimei, “You cer- 1 Kgs 2:8
1 Ch
to David, his descendants, his dy nasty, and tainly remember all the wicked things you 2:37 Jer 1

his throne.” did to my father, David. May the Lord now 2 Sam 15:23 3:8
Gen
2:39
34So Benaiah son of Jehoiada returned bring that evil on your own head. 45But may 1 Sam 27:2 22:1
Exo
to the sacred tent and killed Joab, and he I, King Solomon, receive the Lord’s bless- 2:44 1 Sam 25:39
Deu
was buried at his home in the wilderness. ings, and may one of David’s descendants 2 Sam 16:5-13 3:9
2 Sa
35Then the king appointed Benaiah to com- always sit on this throne in the presence of 2:45 1 Kg
PARALLEL PASSAGES mand the army in place of Joab, and he the Lord.” 46Then, at the king’s command, 2:46
2 Sam 7:13 2 Ch
Ps 7
installed Zadok the priest to take the place Benaiah son of Jehoiada took Shimei out- 1 Kgs 2:12 Prov
The NLT text indicates of Abiathar. side and killed him. 2 Chr 1:1
Jas 1
3:12
So the kingdom was now firmly in Solo- 3:1
parallels with passages in 36The king then sent for Shimei and told
him, “Build a house here in Jerusalem and mon’s grip.
1 Kgs 7:8; 9:24
3:2
1 Kg
1 Jn
f
leb

other books. For example, the

�1
Lev 17:3-5
live there. But don’t step outside the city Deut 12:13-14 3:13
to go any where else. On the day you so
37 Solomon’s Great Wisdom (3:1–4:34) 1 Kg
3:3
Gospel of Matthew has many Solomon Asks for Wisdom
much as cross the Kidron Valley, you will 1 Kgs 3:1-15 // 2 Chr 1:1-13 Deut 6:5
1 Kgs 9:4; 11:4, 6, 38
10:2
3:14

3
surely die; and your blood will be on your Solomon made an alliance with Pha- Ps 31:23 Ps 9
parallels in Mark, Luke, and own head.” raoh, the king of Egypt, and married 3:4-15 //2 Chr 1:2-13
Prov
3:15
38Shimei replied, “Your sentence is fair;
John. Similarly, the books of one of his daughters. He brought her to live 3:4
I will do whatever my lord the king com- in the City of David until he could finish 1 Chr 16:39; 21:29
1 Kg
. .
mands.” So Shimei lived in Jerusalem for a building his palace and the Temple of the 2 Chr 1:2-3
2 Samuel through 2 Kings long time. Lord and the wall around the city. 2At that 1Matt
3:5
Kgs 9:2-3

have many parallels to the 39But three years later two of Shimei’s
time the people of Israel sacrificed their
slaves ran away to King Achish son of Ma- offerings at local places of worship, for a
1:20
1K

books of 1–2 Chronicles. The

34;
acah of Gath. When Shimei learned where temple honoring the name of the Lord had Exo
they were, 2 Ch
G E N Ehe S Isad
S 1dled: 1 his
. . don
. . key
. . .and
. . went
40
. . . . not
. . yet
. . .been
. . .built.
parallel references are use- to Gath to search for them. When he found
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
3Solomon loved the Lord and followed
Ps 7
127
them,1. heCREbrought them back to Je ru sa lem. all theDay
decrees of hisWafa ther, David, except Eccl
ful for making comparisons 41Sol
Inomon
the Be
ATION (1:1–2:3)
heard
ginning that(1:1-2)
Shimei had left Je- that Sol 6Then
Two: Sky,
omon, God too,
ters
offered
said, sacribe
“Let there ficaesspace
and
1:1
Ps 89:11; 102:25
Isa 42:5; 48:13
Isa
Jer

between different versions of 1

John 1:1-2
rusalem and In had the gone
begin toning
Gath andGodreaturned.
created burned
the in cense atthe
between the
walo cal to
ters, plac esarate
sep of wor-the bara’ (1254)
a Mat
42So the king Jas
bheav sent
ensfor
and Shimtheeicearth.
and de2mand
The earthed, was
ship. 4The mostofim
waters por
the tantens
heav of from
thesethe plac waesters of shamayim�Gen 1:27
b
(8064)
the same events and gaining a “Didn’tform
warn the
I make
less you
you deep
not to
and swear
wago
empty,by
ters.anyAnd
and
where
thedark
the delse
Lord nessand
Spiritorofyou
of worship
covered thewas
there andGod
God was sacmade
at Gib
earth.” 7
rificedthis
eon,that
And
1,000
so the
spaceburnt
kinghap
is what
to sepofafer
went
rate
pened.
ings.
the
�Exod 16:4
’erets (0776)
�Gen 9:11
c

deeper, fuller understanding . . . .hov

. .er. ing
. . over
. . .the . .sur. .face
. . of
. .the. .wa. ters.
. . . . . . . .waters
. . . .of. the
. . earth
. . . from
. . . the
. . .wa . ters
. . .of. . . .1:2 . . . . .
Isa 45:18
the heavens. 8God called the space “sky.” ruakh (7307)
of what was happening.
d

2:36-38Six
TheDays
confiof Creaof
nement tion (1:3-31) dynasty. The alliance was mutually ben- is narrated as a chiasm (a symmetrical
Shimei �Gen 45:27

Dayhim
prevented One: Light,
from Darkhis
reaching ness
kins- And evening
eficial: Pharaoh gained access to trade passed and morn
arrangement ing sections A and
in which 1:3
men in3Benjamin
Then God to stir
said, up “Let
trouble for beroutes
there and Israel,came,
light,”through marking
while Solomon in-theBsecareond day. by sections B’ and
mirrored Isa 45:7
A’),
2 Cor 4:6
the king. creased security on his southern border.
there was light. 4And God saw that the Day
Apparently, Solomon hadThree: Land, Sea, drawing
previously Vegetation the focus in on Solomon’s
transaction with the Lord: Job 26:10
1:6

RUNNING OUTLINES 2:39-46 Shimei’s

light was journey to Gath,
good. Then he separated the
ostensibly to recover his runaway slaves,5 married the Ammonite
light from the dark ness. God called
11:42-43
9Then God said, “Let the waters beneath

with 14:21). the ●

Naamah (see
Citysky flow togetherthe
of David:
A: While he sacrificed at Gibeon
into one
Lord place, so
appeared to Solomon 1:9 in a
...
Ps 136:5-6
violated his agreement. Technically,
The NLT text of each book includes he did notthe cross
in going to Gath,
light
Andbut
“day” Valley
the Kidron
evening
and the dark ness “night.”
passed and morn
the penalty
This section
Jebusite
of Jerusalem
ingcity in the southern
dry ground may appear.”
was
what hap
the
portion
old
pened.
dream
of 10God called
And
B: Solomon
that is
(3:4-5).
the dry
Ps 95:5
Prov 8:29
prayed for wisdom
Jer 5:22 to

a running outline to show how the was understood

came,bymarkingboth parties
the to
apply to Shimei’s going anywhere else.
the eastern ridge. When Solomon ex-
first day.tended his building activities groundnorthward,
“land” and the wa ters his
govern people equitably
“seas.”
efficiently (3:6-9).
2 Pet and
3:5
. .
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
sections of that book fit together. Because Shimei violated his oath to he built a special palace
daughter (7:8; 9:24; 2 Chr 8:11).
for Pharaoh’s B’: The LORD favorably answered
his request and granted addi-
3:6

The numbered top level of the out- The Creation

the LORD (2:42) and because of his past
hostilities toward David (2 Sam 16:5-13; 3:2-3 The Ark of the
19:16-23), Solomon instructed Benaiah
(1:1–2:3)
Covenant sat in
David’s tent in Jerusalem before the
tional blessings (3:10-14).
A’: Solomon awoke from the dream
ful
tre
The creation account in built,
Genesis hu
Ps 33:6-9
to execute him. Temple was andisthefoundational
people . . . to the messageand offered ofadditional
the entiresacrifi
Bible,ces not
to just
line matches the short outline in Prov 3:19; 8:22-31
3:1 As was common45:11-
Isa 40:26-28;
of Genesis
in the ancient Near or sacrifi
the Pentateuch.
ced their offeringsUnderstanding
at local places the early the Lord (3:15).
chapters of Genesis is thus crucial to cov
3:7
forming of worship
a biblical (see note on 8:1). However,
worldview.
the book introduction. The second- East, Solomon
12, 18-19sealed a political
with theJerking
10:11-16
of Egypt by marrying
Johndaughters.
1:1-4
alliance
This part ofthis detracted
Genesis dealsfrom unifi
with ed worship questions:
fundamental
at a central sanctuary (12:1-24) and
3:4 The city of Gibeon lay six miles
northwest Whoofcreated
Jerusalem. theItsworld,
altar, the
and for litt
wh
one of his The bestowal of most important [local] questions,
of these these places
and third-level headings describe Rom 8:18-25
an Egyptian
2 Cor 5:17
Gezer toColSolomon
what purpose?increased
princess and the city of
dispelling the
Why is the
idolatry that
world in
the danger
Israel
its present
of mixing
had
Canaanite religious practices. Israel’s
with condition?
acquired from
Genesis answers
of worship (literally the great high
place), accommodated sacrifices ofIn the
their pagan masters in Egypt.
sio
hu
1:15-20 as a wedding present
the book’s structure in greater (9:16) demonstrated Promised Land,
Rev 4:11; 21:1-5the Egyptians’ high
regard for him. The pharaohand was worshiped
prob-
worship
(Deut
they at such places
would
12:1-14).
created
also bewas forbidden by people
surrounded
things rather than the Creator. siteGenesis
who believed
royal proportions. in many
Gibeon
taught Israel
of the Tabernacle
was also
(1 Chrthat
false
the gods
the one true
16:39-40;
and
hea
detail, down to the level of individ- ably Siamun, of Egypt’s weakened 21
God createdst
3:4-15
and hasGod’s gift ofauthority
absolute wisdom toover Solomon 21:29;
all things; he2alone
Every worldview attempts to explain where the world came from, what is wrong with the
Chr 1:2-6).
is worthy of worship. ple

ual passages. These outlines follow world, and how it can be set right again. The creation account in Genesis teaches that as God
made the world, it was “very good” (1:31). Through creation, God turned disorder into restful
the literary structure of the book, order and emptiness into the fullness of abundant life. In this environment, humans enjoyed
so they show what the author of unbroken fellowship with their Creator until their rebellion severed that fellowship and im-
planted evil in human hearts (ch 3; see chs 4–6). The world’s evil does not come from some
the book thought about how the 11-1 Kings.indd 576-577 defect in creation; God put the world under a curse because of human rebellion.
Since that first rebellion, humans have been alienated from the Creator and no longer
book was put together. recognize his presence and authority. This alienation results in shame, fractured relationships
with God and other humans, estrangement from the rest of creation, and death (3:7-19).
Since that time, God has been working purposefully in history to restore humans to fellow-
ship with him, which he is doing through Jesus Christ. Restored humans are a new creation
THEME NOTES (Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see
Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).
How does the NLT Study Bible . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
explain the themes of the Bible? 1:1–2:3 These verses introduce the Pen- ate the heavens and the earth, . . .): This
tateuch (Genesis—Deuteronomy) and statement summarizes the entire cre-
expressed by this verb. It describes
the making of something fresh and
Theme notes develop the main teach Israel that the world was created, ation account (1:3–2:3). Already a key
ordered, and populated by the one true question—Who created the world?—is
new—notably the cosmos (1:1, 21; 2:3),
humankind (1:27), the Israelite nation
themes and topics that arise in God and not by the gods of surround- answered (see also Prov 8:22-31; John
ing nations. God blessed three specific 1:1-3). Although the modern naturalistic
(Isa 43:1), and the future new creation
(Isa 65:17). The heavens and the earth
each book. They are placed along- things: animal life (1:22-25), human
life (1:27), and the Sabbath day (2:3).
mindset rejects this question and that
of creation’s purpose, Genesis affirms
are the entire ordered cosmos.
1:2 This verse gives the background for
side particularly relevant passages This trilogy of blessings highlights the
Creator’s plan: Humankind was made in
God’s role and purpose in creation.
The common name for God (Hebrew
the summary in 1:1 and the detailed
description in 1:3–2:3. God’s creative
God’s image to enjoy sovereign domin-
but go beyond the passage at hand ion over the creatures of the earth and
to participate in God’s Sabbath rest.
’elohim) emphasizes his grand suprem-
acy. The word ’elohim is plural, but the
utterances bring order to the chaotic
state of the universe. formless . . .
verbs used with it are usually singular, empty (Hebrew tohu . . . bohu): This
and extend to other books of the 1:1 In the beginning God created the reflecting the consistent scriptural terse idiom means something like “wild
heavens and the earth (or In the begin- proclamation of a single, all-powerful and waste.” It sets a stark contrast to
Bible. References for further study ning when God created the heavens and
the earth, . . . or When God began to cre-
God. created (Hebrew bara’ ): In the
OT, God is always the agent of creation
the final ordered state of the heavens
and the earth (1:1). deep waters
are included in the margin.
The topics in the theme notes
have been chosen based on the
major themes that occur in Scrip-
ture. They provide the first steps in developing a biblical theology without attempting to formu-
late a specific doctrinal system (such as reformed, charismatic, or Baptist). Because of this, the
theme notes are designed to make us think and will stretch us to consider the teaching of Scrip-
ture more fully, whatever our doctrinal background.

A 12
 5The Lord observed the extent of human This is the account of Noah and his family. 6:8
Exod 33:17
wickedness on the earth, and he saw that Noah was a righteous man, the only dblame-
6:9
everything they thought or imagined was less person liv ing on earth at the time, and Job 1:1
Ezek 14:14
consistently and totally evil. 6So the Lord he walked in close fellowship with God. d
tamim (8549)
was sorry he had ever made them and put 10Noah was the father of three sons: Shem, Gen 17:1
6:11
them on the earth. It broke his heart. 7And Ham, and Japheth. Deut 31:29
the Lord said, “I will wipe this human race I 11Now God saw that the earth had be- Judg 2:19
Ezek 8:17
have ccreated from the face of the earth. Yes, come corrupt and was filled with violence.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

NOAH (6:8-22)
Gen 5:28–10:1
1 Chr 1:4
Isa 54:9
Noah was the son of Lamech, a descendant of Seth (5:3-29). Lamech might have hoped that
Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the PERSON PROFILES
Ezek 14:12-20
Matt 24:37-38
ground (see note on 5:29). God used Noah to help relieve the world of evil.
God intended to destroy creation because of pervasive human wickedness (6:1-7; see Matt
The NLT Study Bible includes person
Luke 3:36; 17:26-27
Heb 11:7
1 Pet 3:20-21
24:37-39; Luke 17:26-27), but he decided to preserve Noah (6:8). God gave Noah, a righteous
and blameless man (6:9), precise instructions for building the ark in which only the eight peo-
profiles that describe the lives of the
2 Pet 2:5
ple of his family would be saved, along with every kind of creature (6:14–8:19). When Noah individuals who inhabit the pages of
and his family finally emerged from the ark after the flood, Noah pleased God by building an
altar and sacrificing burnt offerings. God promised that he would never again flood the whole Scripture. Each of these people contrib-
earth or disrupt the sequence of the seasons, despite human sin (8:20–9:17).
Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from utes significantly to the story and mes-
them (9:18-19). When Noah became drunk on wine from his vineyard, his sons and their
descendants were cursed or blessed in accord with how they responded to him (9:22-27).
sage of the Bible. Their lives instruct us
Noah lived for 950 years, including 350 years after the flood (9:28-29); he is an example of with examples and counter-examples,
righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . and their stories help us better under-
society and allow human wickedness
to run its full course. Others think it
people and would also be destroyed
(see also Deut 2:11, which connects the
humankind would be expunged from
God’s good creation. every living thing:
●
stand the Bible, its world, and its mes-
means that God would withdraw his life- Anakite nephilim with another group
giving breath from humans at an earlier called the rephaim).
Human sin had so corrupted the earth
that judgment fell on the animals and
sage. Their relationship with God, or
age (ruakh, the Hebrew term for “spirit,” 6:5 everything they thought or imag-
can also mean “breath”; see 6:17; 7:22; ined (literally every intention of the
birds over which they had dominion
(see 1:28 and note). The special role of
lack of it, helps us to understand how
see also Ps 104:29-30). normal lifespan thoughts of their hearts): In the OT, the
we can have a relationship with God.
●
humans in the created order (1:28-30)
will be no more than 120 years (literally heart is the core of volition, thought, means that nature is affected by human
his days will be 120 years): It is possible and morality (see Prov 4:23). Wicked moral choices (see 8:1; Job 38:41; Hos
that this was a new restriction on the actions stem from a corrupt inner life. 4:3; Rom 8:19-22).
number of years individuals would
generally be allowed to live (so the
●
consistently and totally evil: Strong
language captures the pervasiveness,
6:8 Noah and his godly life stand in STUDY NOTES
stark contrast to the sinfulness of the
NLT). However, for generations after the
flood, humans lived well beyond 120
depth, and persistence of human wick-
edness. Human nature continued to be
rest of the people. Sometimes readers look at a note in a
years (see, e.g., 11:10-26). An alternative
interpretation sees this as a 120-year
grace period before the arrival of the
corrupt even after the flood (see 8:21).
6:6 the LORD was sorry: The extent
6:9 the account: See note on 2:4 a
righteous man, the only blameless
●

study Bible to understand the meaning

flood (see Jon 3:4; Matt 24:37-38; 1 Pet
3:20; 2 Pet 2:5).
of human wickedness made the Lord
regret having created them (see also 6:7;
person: The text does not claim that
Noah was without sin (see Rom 5:12-14). of a verse and find themselves asking,
6:4 giant Nephilites (Hebrew nephilim):
The term may mean “fallen ones.” The
cp. 1 Sam 15:11, 35). It broke his heart:
●

The evil in humanity’s heart (6:5) pained

Noah’s righteousness and blamelessness
came about because he walked in close “So what?” about a seemingly unre-
fellowship with God. See also 7:1; 17:1;
context implies that they were the off-
spring of the “sons of God” and would
God greatly. Sending the flood was a
heart-wrenching act on God’s part. Heb 11:7. lated fact. The notes in the NLT Study
be destroyed in the flood. Num 13:31- 6:7 wipe . . . from the . . . earth: As 6:11-13 See 6:5-7. violence (Hebrew
Bible have been developed with the “So
●

33 uses the same term to describe other Adam and Eve were banished from khamas): Murder had especially cor-
giants who were hostile toward God’s the garden sanctuary (3:23), all of rupted the line of Cain (4:8, 23-24).
what?” test in mind—the editors’ goal
is that the study notes will clearly help
us as readers to understand the verse
or passage better.
01-Genesis.indd 32 9/25/2007 4:47:12 PM
The notes focus on the meaning and
CROSS-REFERENCE SYSTEM message of Scripture, not just facts. This
Some cross-reference systems are based on connections between means that there are notes on words,
individual words, without regard to whether there is any connec- phrases, sentences, verses, paragraphs,
tion in meaning between the two verses or passages. With the and whole sections. The editors have
NLT Study Bible, the cross-references relate to the meaning of the included historical and literary notes to
whole verse or passage, so the cross-references are always directly help draw us into the world of the Bible
applicable. and the context in which it was origi-
To compare specific ideas within a verse, the study notes at the nally read and heard.
bottom of the page often include cross-references for individual Also included in the study notes is
words and phrases, along with a brief explanation of the nature the full NLT textual footnote apparatus,
of the connection. which identifies variations in the
In the cross-reference system, parallel lines (//) show that a Hebrew and Greek text as well as pro-
particular cross-reference is a parallel passage that describes the viding alternate translation possibilities.
same events or says much the same thing. Every excerpt from the NLT text is
An asterisk (*) is used to indicate where the NT quotes the OT. easily identified in bold italic type.
WORD STUDY SYSTEM
The NLT Study Bible includes a word study system in the cross-reference column. Because the NLT
is a dynamic translation, a particular word in Greek or Hebrew is not always translated the same
way, but is translated in a manner that is appropriate for the context. This makes word studies
richer and more productive, because the range of meaning for a particular Greek or Hebrew word
becomes very clear, and it is easier to avoid common misunderstandings about what the word
means.
There are word studies for 100 Hebrew words and 100 Greek words. For each word, the editors
have included enough occurrences to illustrate the range of meanings for that word. Each
occurrence is indicated in the NLT text with a superscript letter (a, b, c, etc.). The same super-
script letter occurs in the cross-reference column under that verse. After the superscript letter the
Hebrew or Greek word is given, followed by a reference number that matches the glossary at the
back and many widely available study tools, such as Strong’s Concordance. On the next line is a
chain-reference link to the next highlighted occurrence of the word. The word study system thus
opens up a whole world of Greek and Hebrew word study. A13
 21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 : 2 1

1:10
Ps 33:7; 95:5
And God saw that it was good. 11Then days, and years. 15Let these lights in
1:11 God said, “Let the land sprout with the sky shine down on the earth.” And
Gen 2:9 vegetation—every sort of seed-bearing that is what happened. 16God made two
Ps 104:14
Matt 6:30 plant, and trees that grow seed-bearing great lights—the larger one to govern
VISUAL AIDS 1:14
Ps 74:16; 104:19
fruit. These seeds will then produce the
kinds of plants and trees from which
the day, and the smaller one to govern
the night. He also made the stars. 17God
If a picture is 1:15
Gen 1:5 they came.” And that is what happened.
12The land produced vegetation—all
set these lights in the sky to light the
earth, 18to govern the day and night, and
worth a thousand 1:16
Ps 8:3; 19:1-6;
136:8-9
sorts of seed-bearing plants, and trees to separate the light from the darkness.
with seed-bearing fruit. Their seeds And God saw that it was good.
words, the NLT 1 Cor 15:41
1:18
Jer 33:20, 25
produced plants and trees of the same 19And evening passed and morning

Study Bible has 1:20

Gen 2:19
kind. And God saw that it was good.
13And evening passed and morning
came, marking the fourth day.
Day Five: Birds, Fish
tens of thousands Ps 146:6
e
nepesh (5315)
�Gen 2:7
came, marking the third day. 20Then God said, “Let the waters swarm
Day Four: Sun, Moon, Stars with fish and other elife. Let the skies
of words’ worth 1:21
Ps 104:25-28 14Then God said, “Let lights appear in the be filled with birds of every kind.” 21So
sky to separate the day from the night. God created great sea creatures and
of visual informa- Let them be signs to mark the seasons, every liv ing thing that scurries and
tion. These visual . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
�The Structure of the
aids include maps, Creation Account
two collections of water (cp. Job 37:18;
Ezek 1:22). In the ancient Near East, the
(1:1–2:3). God transformed cosmos was understood as a three-tier
timelines, illustra- chaos into the present
cosmos. In the first three
system, with rain originating from the
outermost tier (see 7:11-12 and note).
tions, charts, and days, he transformed the
formless void into the
1:9-10 Let the waters . . . flow together:
Other ancient cultures viewed the sea
diagrams. structured universe—the
HEAVENS (outer space), the
as a hostile force. Genesis shows God as
further restraining chaos (see note on
WATER and SKY, and the EARTH
1:2) by prescribing specific boundaries
(cp. Exod 20:11; Ps 135:6).
for the sea. The flood—an act of God’s
In the second three days,
judgment (6:7)—undid these boundaries
he populated each empty
and returned the earth to chaos (7:1-24).
realm. The seventh day
(2:1-3) stands apart: As God’s 1:14-31 On days 4–6, God filled the
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . GENESIS : day of rest, it provides the domains that had been formed during
weekly pattern for human days 1–3 (1:3-13).
activity (Exod 20:8-11; 31:12- 1:14 Let them . . . mark the seasons,
19:13
Gen 18:20
the city ” they asked. “Get them out of this don t you see how small it is Then my life 17) and speaks of the rest
1 Chr 21:15 place—your sons-in-law, sons, daughters, or will be saved.” days, and years: The movement of the
that God promised to those heavenly bodies defined Israel’s liturgical
Jude 1:7
anyone else. 1 or we are about to destroy 21“All right,” the angel said, “I will grant who live by faith in him (see calendar, whose roots in creation gave
19:14
Exod 9:21 this city completely. The outcry against this your re uest. I will not destroy the little Heb 3:7–4:11). a sacred timing to Israel’s festivals and
Jer 5:12; 43:1-2 place is so great it has reached the Lord, village. 22But hurry scape to it, for I can celebrations (see Exod 23:15; Lev 23:4).
19:17
Gen 13:10; 19:26 and he has sent us to destroy it.” do noth ing un
(Hebrew til youSome
tehom): arrive there.”
scholars This ex-
say this (cp. 1:6-8), by his creative word. Light 1:16 In the surrounding pagan cultures,
Jer 48:6 14So Lot rushed out to tell his daughters plainsalludes
why that to thevil lage was known
Mesopotamian goddessas oar, is associated with life and blessing (Job the two great lights were worshiped
19:22 fianc s, “ uick, get out of the city The whichTiamat means (representing
“little place.”chaos), but Genesis 38:19-20; Ps 19:1-6; 97:11; 104:19-20; as deities, but in Genesis they serve
Gen 13:10 views tehom as inhospitable chaos, not God and humanity (see Ps 136:7-9;
Lord is about to destroy it.” But the young 2 Lot Isa 60:19-20) and sets a boundary on
19:24 as areached the vilthat
deity or goddess lageGod ust as the sun
engaged the darkness that would destroy cosmic Jer 31:35). The sun and moon are not
Luke 17:29 men thought he was only oking. was ris
in ing
cosmic over the
battle. ho
the ri
Spiriton.
of
24 Then
God: the
order. Darkness often typifies terror, named; they are simply called the larger
Jude 1:7 15At dawn the next morning the angels
19:25 LordGod rained down
directly fire and the
superintended burn ing sulfur
creation death, and evil (see 15:12; Job 18:6, 18; one and the smaller one. Not including
Deut 29:23 became insistent. “Hurry,” they said to Lot. from process. the sky on Sodom and Gomorrah. Ps 88:12; Eph 5:11-12; 1 Jn 1:5). their names may have reminded Israel
Isa 13:19 “Take your wife and your two daughters 25He 1:3-13 that they were not gods. govern: Cp.
Lam 4:6 utterlyInde thestroyed them,
first three days,along
God with the 1:5 God called (or named): To name 1:26, 28; Ps 136:9. the stars: The starry
2 Pet 2:6 who are here. Get out right now, or you will otherformed cities theandchaos
villaginto
es ofa habitable
the plain, world.
wiping something is to exercise authority over heavens testify to God’s creative power
19:26
Gen 19:17
be swept away in the destruction of the out all 1:3the Thenpeo Godple and
said: everyinbit
Nothing Genof it (see also 2:19-20). day: The Hebrew
1 isvegeta- as they proclaim his glory (Ps 19:1;
city ” created apart from God’s powerful word yom can refer to daylight (1:5a), to a 148:3). They do not predict the future,
Luke 17:32 tion. But Lot s wife looked back as she was
26
24-hour period (1:5b), or to an unspeci-
16 hen Lot still hesitated, the angels (cp. Ps 33:6, 9). “Let there be . . . ,” as Israel’s neighbors believed (see Jer
19:27
Gen 18:22
fol low
anding be
there hind
was: him,
God’s and
commandshe turned
enacted into
fied time period (2:4b, “When,” literally 10:2).
sei ed his hand and the hands of his wife a pillar of salt. in the day; cp. Exod 20:8-11). evening
19:28 his will to create the world. God is not
Rev 9:2 and two daughters and rushed them to 27Abra
a part ham got up or
of creation earlimited
ly thatbymorn
it; heing
is and. . . morning: The Hebrew day began 1:21 Contrary to the pagan idea that
safety outside the city, for the Lord was hurried the great sea creatures were co-eternal
19:29 the out to the
supreme place
ruler overwhere (cp. stood sundown, just as the first day began
he had
everything at
with God, Genesis states that God cre-
Deut 7:8; 9:5
2 Pet 2:7-8 merciful. 17 hen they were safely out of in the NehLord 9:6). s presence. 28He looked out with darkness and brought the first
ated them and is sovereign over them.
the city, one of the angels ordered, “ un across 1:4the Light is antithetical to chaotic dark- morning light.
19:3 plain toward Sod om and Gomor- The Hebrew word tanninim (“creatures”)
Gen 13:10 for your lives And don t look back or stop rah and ness (1:2); the light is declared good but 1:6-8 The creation account describes
watched as col umns of smoke rose elsewhere refers to crocodiles (Ezek
any where in the valley scape to the moun- from the darkness is not (cp. John 1:5). God the appearance of things from a human 29:3), powerful monsters (Jer 51:34), or
tains, or you will be swept away ” isthe
thecit ies like
source smoke
of this from
light (cp. a furnace.perspective. The sky is viewed as a
1:14-19). the sea creature, Leviathan (Isa 27:1; cp.
29But
GodGod had the
separated listened
light, astoheAbra ham s re-
did water shiny dome that is a buffer between Job 41:1-34).
18 “ h no, my lord ” Lot begged. “You
19
uest and kept Lot safe, remov ing him from
have been so gracious to me and saved my the disaster that engulfed the cities on the
life, and you have shown such great kind- plain.
ness. But I cannot go to the mountains.
isaster would catch up to me there, and ot a a hter
I would soon die. 20See, there is a small vil- 0After ward Lot left oar because he was
lage nearby. lease let me go there instead afraid of the people there, and he went to
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . CHARTS
Oak of Moreh G : 6
S
: . The two angels
delivered. He wanted to live in the
small town of oar (little place). Charts organize textual
apparently traveled, as shown, from
Bethel
Jericho
A MM
ON
Abraham’s camp at the OA S O MAMRE
to destroy SODOM and GOMORRAH. Lot and
19:23-25 Cp. Luke 17:29. The eruption
of esuvius and the destruction of Pom- information into a form
Ai peii in 79 AD, as well as recent natural
Salem? his daughters took refuge at OAR, then
moved eastward into the mountains
disasters, show how quickly a thorough that is easy to under-
The King’s catastrophe like this could happen.
of MOA . Lot fathered two sons by his
stand quickly.
Dead Sea

Oaks of Mamre Highway 19:26 looked back: The verb indicates

daughters; the two sons became the
nations of MOA (see Num 21:10-20; prolonged, intense gazing toward the
Hazazon-tamar 22:1–25:3; Deut 23:3, 6; Judg 3:12-30; world she loved, not a curious glance

Gomorrah?
MO Ruth 1:1-6) and AMMON (see Num 21:24;
Deut 2:19-37; 23:3; Judg 10:6–12:3; 1
(15:5; Exod 33:8; Num 21:9; 1 Sam
2:32; cp. Exod 3:6). Lot s wife was too
MAPS
Maps throughout the
AB

Sam 10:27–11:11). attached to Sodom to follow God’s call

Sodom? of grace, so she was included in the
Zoar mercifully spared Lot for Abraham’s
sake (18:23; 19:29). Lot deserved judg-
judgment as she lingered on the valley
slopes. Christ’s return to judge the world study materials visualize
0 25 mi
Bozrah
ment for his way of life, but he was a
believer at heart and the Lord rescued
will be as sudden and devastating as the
destruction of Sodom (Luke 17:32-37). the events and places
Those who crave the life of this wicked
0 50 km him (2 Pet 2:7-8). ● Lot is not alone
in his conflicted lifestyle. Countless world will lose this world and the next. mentioned in the text
believers fall in with a corrupt world
19:14 Lot’s warning words were not rather than flee a doomed society.
19:29 God honored Abraham’s interces-
sion (cf. 18:23-32), but Lot’s entire world of Scripture.
taken seriously because of his hypocrisy. God’s people, living in a pagan world, was gone because he lived by instinct
It seemed that there would not be even must remain separate (1 Jn 2:15-17). and desire, not by faith in God. He
ten righteous people in the city. The corrupt world system awaits God’s could no longer live in the good land he
19:15-23 Lot escaped judgment by coming judgment, which will be far selfishly chose for himself (13:10-13; cp.
God’s grace, but his heart was still in greater than the destruction of Sodom Matt 16:26; 2 Cor 5:7).
Sodom. Israel would forever remember and Gomorrah (Matt 11:23-24). 19:3 -38 The poverty of the cave
Lot as lingering, halting, and being 19:18-22 Lot demanded a concession contrasts with the wealth Lot shared
dragged to safety by angels. The Lord from the angels even after he was with Abram and the good life he lived

01-Genesis.indd 59 9/25/2007 4:47:33 PM

 a pair of every kind of animal—a male and a have created.”
7:4
Gen 6:7, 13 female—into the boat with you to keep them 5So Noah did every thing as the Lord com-

7:6 alive during the flood. 20 airs of every kind manded him.
Gen 5:32 of bird, and every kind of animal, and every 6Noah was 600 years old when the flood
7:7
Gen 6:18
kind of small animal that scurries along the covered the earth. 7He went on board the
ground, will come to you to be kept alive. boat to escape the flood—he and his wife
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

ILLUSTRATIONS
Illustrations help visualize
N 6: 4 6 . An ark built to the dimensions specified in Genesis would have been immense. Its ratio of length to
width (6 to 1) is the most stable known and is used for the design of modern tankers and freight-hauling ships. The ark was objects that might be difficult
able to carry 20,000 tons of cargo; the required number of young adult land animals would have occupied less than half of
the available space. The design given was perfect for the ark’s function. to imagine without a picture.
6:14 a large boat: Traditionally ren- with no sail or rudder. God also brought These animals would procreate and For example, the illustration of
dered an ark, this was a long rectangu- the animals to Noah (6:20). repopulate the earth after the flood.
lar barge designed for survival, not for
navigation. The Hebrew word tebah is
6:17 cover the earth with a ood: Some 7:2 of each animal I have approved for Noah’s Ark on p. 33 shows just
propose that the flood might only have eating and for sacri ce (literally of ea h
used again only of the basket in which
the baby Moses was floated on the Nile
covered the ancient Near East as it was
known to Noah or Moses. However,
lean animal similarly in 7:8): In addi-
tion to the animals that were to repopu-
how big that floating storage
(Exod 2:3, 5). ● cypress wood: Or gopher
wood It is not clear what kind of wood
the flood’s stated purpose to destroy late the earth, these “clean” animals
every living thing that breathes (see also were for food and for Noah’s sacrifice
box was and how much it was
this was. It was possibly from a conifer,
such as cypress.
6:7, 11-13; 7:1, 4, 18-23; 8:21) and its
effect of undoing creation (see notes on
after the flood (8:20-21). This passage
does not use the precise technical lan- able to hold.
6:15 The ark’s dimensions: Hebrew 1:9-10; 7:11-12) suggest that the flood guage that is found in the regulations
00 ubits 138 meters long 0 u covered the entire planet (see also 1 Pet concerning “clean” and “unclean” given
bits 23 meters wide and 0 ubits 3:20; 2 Pet 2:5; 3:6). to Israel at Sinai (see Lev 11:1-47; Deut
13.8 meters high This floating barge 6:18 This first explicit mention of a 14:3-12), but the underlying concept
displaced around 43,300 tons of water. covenant in the ible refers to the is the same (perhaps God revealed it
. . . . . 598 6:16 n 1 -inch opening 599 . . . .an. . . .unilateral
(Hebrew . . . . .pact
. .that
. . God
. . made
. . . with . . . . directly
. . hu- . . . .to. Noah).
. . . . . . . . . . . . . . 1 KINGS 12:3
opening of 1 ubit 46 centimeters ) be- mankind and the world after the flood 7:4 The number forty is often associated
1:31 11:38
low the roof encircled the boat, provid- (see
the 9:9, 11, 14-17).
throne of Is ra el, and you will withover
rule affliction,
re trial,ed
cord or punishment
in The Book (seeof the Acts of Solo-
Kgs 11:11-12 2 Sam 7:11, 27 Exod 16:35; Judg 13:1; 1 gs 19:8; Ezek
ing light and air. ● Noah was to build a 6:19-2
all thatGod’s
yourinstructions to Noah to3:4;mon. 42Sol omon
heart desires. 1:3). ruled in Jerusalem over all
38If you lis tenJon
1:33
door and God would close 11:40
it (7:16). God repeat the language of creation (every 4:6; Matt 4:2; Acts
Kgs 11:5-8
zab (5800)
1 Kgs 14:25
was the captain of this 2peculiar
Chr 12:2 boat
what I tell you and follow my ways 7:6
kind, cp. 1:24). ● a male and a female:
do Is
andcovered rael for forty years. 43When he died, he
the earth: See note on 6:17.
�2 Kgs 17:16
11:41-43
whatever I consider to be right, and if you was buried in the City of David, named for
1:35 //2 Chr 9:29-31 obey my decrees and commands, as my ser- his father. Then his son Rehoboam became
Kgs 12:16 12:1-24 vant David did, then I will always be with the next king.
1:36 //2 Chr 10:1–11:4
Kgs 15:4 12:1
you. I will establish an enduring dy nasty
Kgs 8:19
Chr 21:7
Judg 9:1, 6 for you as I did for David, and I will give Is- 2. THE EARLY DIVIDED KINGDOM
2 Chr 10:1
rael to you. 39Because of Solomon’s sin I will (12:1–16:14)
punish the descendants of David—though The Division of the Nation (12:1-24)
01-Genesis.indd 33 not forever.’ ” The Northern Tribes Revolt
9/25/2007 4:47:13 PM
1 Kgs 12:1-20 // 2 Chr 10:1-19
40Solomon tried to kill Jeroboam, but he
fled to King Shishak of Egypt and stayed
there until Solomon died.
12
Rehoboam went to Shechem, where
all Israel had gathered to make him
king. 2When Jeroboam son of Nebat heard
. . . . . . . . of this, he returned from Egypt, for he had
Summary of Solomon’s Reign
1 Kgs 11:41-43 // 2 Chr 9:29-31 fled to Egypt to escape from King Solomon.
–14:20) 41The rest of the events in Solomon’s reign, 3The leaders of Israel summoned him, and

ing of the including all his deeds and his wisdom, are Jeroboam and the whole assembly of Israel
ought about . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

he territory
he Lord, God
nts. The
and to give
ind of what TIMELINES
nd David,
Timelines show when in
Judah, but
y, Jeroboam
history various events
mon had took place and how they
rned their
he kingdom relate to other events in
nt to the Tem- the Bible and in the sur-
no confidence
piritual al-
rounding world. The Bible
12:26-33). God
Jeroboam Israel and Judah, 935–903 BC (11:41–15:34). Each king’s regnal years are numbered according to his own system of ac- is a record of history, and
counting (see “OT Chronology: Israel’s Monarchy,” p. 0000). Each king’s line on the chart runs from the beginning of the year
ained intact
on was a key
in which his accession occurred to the end of the year in which he died. ● SOLOMON’s fortieth and final regnal year began in it is fascinating and stimu-
the fall (the month of Tishri) of 931 BC; his death and the division of the kingdom occurred sometime prior to the spring (the
7:5-23). month of Nisan) of 930 BC. ● The reign of JEROBOAM I started after that of REHOBOAM, but Jeroboam’s first regnal was counted
from the previous spring. ● Pharaoh SHISHAK of Egypt invaded JERUSALEM during Rehoboam’s fifth regnal year (see 14:25-28).
lating to see just how the
gh Je-
nated two
11:38 an enduring dynasty: Jeroboam pending difficulty, tried to kill Jereboam. tribes, had been a strategic site and
events of the Bible fit into
” ended as a
had a great opportunity. God promised
that if he was faithful and obedient to
●
King Shishak of Egypt later invaded
Judah during the reign of Solomon’s
religious center since the pre-Israelite
occupation of Canaan (Gen 12:6-7;
recorded history as known
. . . . . . . . the Lord, his kingdom would be strong son Rehoboam (14:25-26).
and long-lasting. However, he departed 11:41-43 The brief closing summary of
33:18-20), and it became important in
Israel as a Levitical city and a city of ref-
from the surrounding
on violated
nant, God
t revoking
from God (12:25-33; 14:10-18) and set
Israel on a destructive spiritual path
Solomon’s reign and death is similar to
that of his father David (2:10-12). These
uge (Josh 20:7; 21:20; 24:1). Rehoboam
knew that if he wanted to be king over cultures.
(2 Kgs 17:21-23). a united kingdom, he would need the
ee also Ps summaries provide a typical formula
43 . . . . . . . . 11:39. . . David’s
. . . .descendant,
. . . . . .Jesus,
. . .would
. . . . for
. .the
. .accounts
. . . . of. succeeding . . . . G Eapproval
. . . . . .kings. N E S I Sand1 2support
: 5 of the politically
and religiously strong northern tribes.
later inherit his rightful throne, as ●
The Book of the Acts of Solomon Shechem later became the provisional
uccessors were
stipulated in God’s promises to David was likely kept in a prophetic center
ves of God’s 12:1 still living. 29Meanwhile, Abram andorNainhor The Call of Abram (12:1-9) capital of the northern kingdom (12:25).

12
Gen 15:7 (2 Sam 7:13, 16-19; Ps 89:35-37), Abra- palace and Temple archives. It Rehoboam reigned from 931 to 913 BC
d they were both mar17:1-8;
ried. Luke
The 1:67-79),
name ofandAbram’sservedwifeas a source The Lord hadforsaid to(see Abram, “Leave
●
*Acts 7:3 ham (Gen of information
’s grace (15:4; Heb 11:8 timeline, p. 000).
They pointed to j
’erets (0776) was
Judah Sa rai,
(Gen and
49:10). the
He name
has of Na
established hor’s
thewife
author of Kingsyour
but isna tive
now lostcoun
(cp. try, your rel atives,
12:2 he returned from Egypt: As in Greek
a new covenant with God’s people, and 14:19, 29). ●and your reigned
father’sfrom
fam971
David, who is �Gen 13:17
was Milcah. (Milcah and her sistertoIs931
he will reign forever (Jer 31:31-36; Ezek
cahBC. Solomon ily, andversion
go to and
theLatin
jland
Vulgate (see also 2 Chr
ohn 1:4-5) and 12:2 were daughters of Nahor’s brother Ha ran.) that I will show you. 2I will make you into
10:2); Hebrew a he lived in Egypt.
reads
ses to David Gen 13:16; 15:5; 17:4; 37:22-28; 2 Cor 3:6). 12:1 Shechem, located in the heart of
18:18; 22:17 30But Sarai was unable to become preg nant great nation. I will kbless you and make you
11:40 Solomon, probably aware of im- territory belonging to the northern
Zech 8:13
k
barak (1288) and had no children. famous, and you will be a blessing to others.
�Gen 49:28 31One day Terah took his son Abram, his 3Iwill bless those who bless you and curse
12:3
Gen 22:18; 26:4
daughter-in-law Sarai (his son Abram’s wife), those who treat you with contempt. All the
Exod 23:22 and his grandson Lot (his son Haran’s child) families on earth will be blessed through
Acts 3:25
*Gal 3:8 and moved away from Ur of the Chaldeans. you.”
He was headed for the land of Canaan, but 4So Abram departed as the Lord had in-
12:4
Gen 11:26, 31
they stopped at Haran and settled there. structed, and Lot went with him. Abram
DIAGRAMS
5/1/2007 9:46:07 AM
32Terah lived for 205 years and died while was seventy-five years old when he left Ha- Diagrams organize information
still in Haran. ran. 5He took his wife, Sarai, his nephew Lot,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . visually in order to show relation-
�Terah’s Family (11:27-30), and be a blessing (see note on 12:2). ships. For example, the genealogy
to four generations. See
profiles for ABRAHAM (p. 46),
Each directive is followed by three
promises conditioned upon obedience. of Terah, Abraham’s father, on
SARAH (p. 55), LOT (p. 58),
ISHMAEL (p. 53), ISAAC (p. 63),
12:1 Abram knew that he should leave,
but he did not know where he was go-
p. 43 helps sort out the relation-
REBEKAH (p. 69), ESAU (p. 71),
JACOB (p. 76), LEAH (p. 79),
ing. Obedience required faith. ships among many of the people
12:2 and you will be a blessing (or so
and RACHEL (p. 78). that you will be a blessing): This clause who play a role in the book of
is a command in Hebrew, but it is also
a promise conditioned upon Abram’s Genesis.
obedience to God’s command (12:1):
main city of Sumer in Mesopotamia sovereignty of God, who miraculously “Go . . . so that you will be a blessing. Be
near the mouth of the Persian Gulf. gives children to barren women (see also a blessing, so that I can bless and curse
The family had moved there perhaps 1 Sam 1:2; 2:5; Ps 113:9; Isa 54:1). others.” make you famous (literally
generations before the call. Their ances- 11:31 Terah took: The text is clear make your name great): Abram received
tral home (“native country,” 12:1) was that Abram’s departure from Ur was the fame sought by the builders of
apparently near Haran, in the region
 HOW TO STUDY THE BIBLE
WITH THE NLT STUDY BIBLE

Devoting yourself to understanding the text of the Bible is one of the greatest things that
you can do. In the Bible, you can read about the things that God has done and said in
the past. You can hear the stories of people who lived in a very different world from our
own, yet whose lives were in so many ways just like ours. Most importantly, through the
Bible you can hear God speak, and you can walk in fellowship with him.
The Bible, though, is a complex and very foreign book. It is true that some parts of it
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The NLT Study Bible has been created to address this difficulty. The Bible is complex
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MAKING USE OF THE NLT STUDY BIBLE

Read the Bible Text. No feature of the NLT Study Bible is more important than Scripture,
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of God revealing himself and his purposes to people, and forming loving and faithful
relationships with them. As you read, seek to understand the significance of what he was
doing for them and saying to them. God does not change (1 Sam 15:29; Jas 1:17), so
who he was in relation to the people of the past is who he is to you and me today, and
he will be the same God in the future and for all eternity (Heb 13:8). Read the Bible text
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Read Each Book of the Bible as a Whole. It is best to study a book in its entirety, rather
than picking and choosing individual verses. Each book is a unified whole, and each
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Read the Book Introductions, Section Introductions, and Chronology Articles. Each
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implications for understanding the book and individual passages. The NLT Study Bible
A17
HOW TO STUDY THE BIBLE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . A18

provides articles that will help you understand these contexts, and reading them will
prepare you to engage the text with understanding. Our recommendation is that you
begin by reading the Introductions to the Old and New Testaments (beginning on pp. 3
and 1557). Then read the introduction for the section of the Bible that you are studying
and the book introduction for the book you are studying. Take time to understand what
these introductions say—they were written by people who have devoted many years to
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articles from time to time while you read the Bible text.
Read Slowly. After reading through the text of a Bible book quickly and reading the
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Follow the Outline. Notice the outline headings in the text. Consider how each passage
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Make Use of the Study Helps. The many study helps (see the “Features Guide,”
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Keep a Journal. As you travel through the pages of Scripture, keep a journal of your
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Mark the Bible Text and Study Materials. It can be helpful to highlight or mark the
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Develop a Sense of History. As you read the Bible, seek to develop a historical under-
standing of how the Bible fits together in time and space. We as people are designed to
A19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . HOW TO STUDY THE BIBLE

enjoy and remember good stories. The Bible tells a great story, but sometimes we don’t
see how the parts of the story fit together. The NLT Study Bible includes a large number of
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Use the Reference Helps in the Back. The reference helps in the back of the NLT Study
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of the New Testament. But it is only a very small fraction of what could be said. There-
fore, treat the NLT Study Bible notes and features as a very helpful but incomplete guide
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Come, . . . let us walk in the light of the LORD! Isaiah 2:5

Your word is a lamp to guide my feet and a light for my path. Psalm 119:105
TH E ED I TOR S
 N LT S T U DY B I B L E
MASTER TIMELINE
How do the stories of Abraham, Isaac, and Jacob relate to history? What
was going on in the world at the time of David and Solomon? How do the
reigns of
Master Chronology the -kings
4300 1000ofBCIsrael and Judah fit together? What was happening
during the time between the OT and the NT? How do the events in the life
of Jesus and the early church correlate with other things that were happen-
L. Mg C. Mg
ing in the Roman world?
50 yrs/pi (300 yrs/in)
CREATION TO ABRAHAM
Many of the events of Genesis 1–11 predate writing, so it is difficult to assign
precise dates to these early events. We can, however, observe a close correlation
between the biblical account and what is known from other historical sources.
After the Flood, which Noah and his family survived, humanity spread out across
the known world, and the ancient civilizations began. By the time of Abraham,
4500~950 BC See “Chronology of Abraham to Joshua,” pp. 118–121
(300 years/inch)
4000 BC 3500 3000

EVENTS IN OT BOOKS: GENESIS 1–11

MESOPOTAMIA
EARLY BRONZE AGE (3300–2000 BC)

Settlement of Asshur
(around 2800 BC)

CREATION
(undated)

SUMERIAN CIVILIZATION
(about 3000~1950 BC)

GREAT FLOOD?

CANAAN

EGYPT
PREDYNASTIC PERIOD (4000–3000 BC) ARCHAIC PERIOD /
DYNASTIES 1–2
(3000–2700 BC)

A 20
Mg
 Egypt was well established, while Sumerian civilization in Mesopotamia was
coming to a close.

ABRAHAM TO JOSHUA
We know that Abraham lived around 2000 BC, but we are not completely certain
about the dates for his life. This uncertainty results from our uncertainty about the
date of Israel’s exodus from Egypt. Two dates for the Exodus are accepted as
possibilities by biblical scholars, 1446 or 1270 BC. The dates for Abraham, Isaac,
and Jacob are simply calculated from the date for the Exodus on the basis of
information given in the biblical text. Although there is uncertainty, it is also quite
clear that the things Scripture says about these people and their lives fit well with
C. Mgwhat we know about conditions in Canaan and Egypt during this period of history. R. Mg Pa
For more information, see “Chronology of Abraham to Joshua,” pp. 118–121.

THE TIME OF THE JUDGES

After Joshua led Israel’s conquest of Canaan and the people of Israel began to settle
MasterChronology-p2.pdf 2008-04-21 3:29:36 PM
in the land, a period of growing anarchy ensued. Periodic chaos and oppression
were punctuated by rescue through the inspired leadership of the judges. For more
information, see “Chronology of the Time of the Judges,” pp. 414–415.

See “Chronology of the

Time of the Judges,” pp. 414–415

2500 BC 2000 1500 BC

GENESIS 12–50 EXODUS JOSHUA

LEVITICUS JUDGES
JOB? NUMBERS RUTH
DEUTERONOMY

MIDDLE BRONZE AGE (2000–1500 BC) LATE BRONZE AGE IRON AGE
(1500–1200 BC) (1200–500 BC)
MIDDLE ASSYRIAN KINGDOM
(about 1350~1100 BC)

OLD BABYLONIAN KINGDOM

Hammurabi
(about 1792–1750 BC)
Sargon I Amorites invade
(2370–2295 BC) Abraham is born lower Mesopotamia
(2166 / 1990 BC) (1950 BC)

Abraham moves to Canaan

(2091 / 1915 BC)
ISRAEL
Jacob and Esau are born THE TIME OF THE JUDGES
(2006 / 1830 BC) (1376 / 1200 to 1050 BC)

Events of Ruth
(around 1100 BC)

Israel enters Canaan

(1406 / 1230 BC)

Jacob moves to Egypt Israel’s exodus from Egypt,

(1876 / 1661 BC) covenant at Sinai (1446 / 1270 BC)

OLD KINGDOM / DYNASTIES 3–8 FIRST INTERMEDIATE SECOND NEW KINGDOM / DYNASTIES 18–20
(2700–2160 BC) PERIOD / DYNASTIES INTERMEDIATE (1550–1085 BC)
9–10 (2160–2010 BC) PERIOD /
DYNASTIES 13–17
Great yramids built at Gi a MIDDLE KINGDOM / (1786–1550 BC) Moses is born
DYNASTIES 11–12 (1526 / 1350 BC)
(2106–1786 BC) HYKSOS
RULERS
(1648–
1540 BC)
 NLT STUDY BIBLE MASTER TIMELINE . . . . . . . . . . . . . . . . . . . . . . . A22

ISRAEL’S MONARCHY
The time of the judges came to a decisive end with the ministry of Samuel and the
reigns of King Saul (about 1050~1011 BC) and King David (1011–971 BC). The dates
for events from this time forward are much more precise, because we can correlate
biblical information with the records of other ancient nations like the Assyrians
and Babylonians, and with known astronomical phenomena such as solar eclipses.
After the division of Israel into the northern kingdom (Israel) and the southern
kingdom (Judah), the chronology becomes very complex, and good timelines are
essential1050
for understanding how the reigns of the kings fit together. For more
L.Master
Mg Chronology
MasterChronology-p3.pdf 2008-04-21
- 0 BC
information,3:see:26 PM
“Chronology of Israel’s Monarchy,” pp. 562–565. Detailed C. Mg
age 15 yrs/pitimelines
( 0 yrs/in)
are also included throughout the books of 1 & 2 Kings.
050~50 BC
(90 years/inch)

See “Chronology of the

Time of the Judges,” pp. 414–415
See “Chronology of Israel’s Monarchy,” pp. 562–565
1050 BC 1000 950 900 850 800 750 700 650 600

EVENTS IN OT BOOKS: HOSEA ISAIAH NAHUM JEREMIAH

1 SAMUEL 2 SAMUEL 1 INGS 2 INGS
1 CHRONICLES 2 CHRONICLES
SALMS
ROVERBS 1–24 JOEL? AMOS ROVERBS 25–31 HABA U DANIEL
ECCLESIASTES JONAH MICAH E HANIAH E E IEL
SONG OF SONGS LAMENTATIONS
OBADIAH
ROME
ROMAN KINGDOM
The city of Rome
is founded (700s BC)
MACE ONIAN KING OM

ASSYRIA NEO ASSYRIAN EMPIRE

A ur rabi II A a nirari II S am i a a V A ur an III S alman r V E ar a on Nineveh is
con uered
Tiglat il r II A urna ir al II A a nirari III A ur nirari V Sargon II A urbani al by Babylon
S alman r II A ur an II S alman r III S alman r IV Tiglat il r III S nna rib (612 BC)

BABYLONIA NEO BABYLONIAN EMPIRE

Nabo ola ar
N bu a n ar II

ISRAEL DIVIDED MONARCHY

UNITED MONARCHY (1050–931 BC) KINGDOM OF ISRAEL (931–722 BC) Samaria is destroyed
by Assyria, end of the Judeans
J roboam I Omri J u M na m ingdom of Israel (722 BC) in exile

Saul Na ab A ab J oa a P a ia Jerusalem is destroyed

Da i Baa a A a ia J oa P a by Babylon, end of the
Ela Joram J roboam II Ho a Sennacherib of Assyria ingdom of Judah
Solomon attac s Judah (701 BC) (586 BC)
KINGDOM OF JUDAH (931–586 BC)
Samuel’s ministry Temple R oboam J oram Ama ia H ia J oa a
(1075 1040 BC) is built Abi am A a ia U ia (A aria ) Mana J oia im
(967– Aa At alia Jot am Amon J oia in
960 BC)
J o a at Joa (J oa ) A a Jo ia Z ia
Shisha invades
EGYPT Judah (926 BC)
THIRD INTERMEDIATE PERIOD (1069–664 BC) SAITE PERSIAN PERIOD
DYNASTY 21 (1069–945 BC) DYNASTY 22 (945–715 BC) DYNASTY 23 (818–715 BC) DYNASTY 26 (664–525 BC)
DYN 24
DYNASTY 25 / CUSHITE (780–656 BC)
A23 . . . . . . . . . . . . . . . . . . . . . . NLT STUDY BIBLE MASTER TIMELINE

ISRAEL’S EXILE AND RETURN

The records of Israel’s history are much more sparse during the period of the Exile
than beforehand. Instead of a comprehensive, orderly account, as with Israel’s
monarchy, we have scattered accounts in books such as 2 Chronicles, Jeremiah,
Ezekiel, Daniel, and Esther.
Nebuchadnezzar was the king in Babylon for much of the time of Israel’s exile.
After his death (562 BC), it was less than twenty-five years until Babylon was
conquered by Cyrus the Great (539 BC). Cyrus issued a decree allowing Jewish
people to return to Judea, and many did. The books of Ezra and Nehemiah narrate
some of the events of the postexilic period in Judea, including the rebuilding of the
Temple and the wall of Jerusalem. For more information about this period, see
“Historical Background of Israel’s Exile and Return,” pp. 782–785.
 NLT STUDY BIBLE MASTER TIMELINE . . . . . . . . . . . . . . . . . . . . . . . A24

THE INTERTESTAMENTAL PERIOD

From the end of the OT to the beginning of the NT there was a period of about
400 years. It was not, however, an empty period or a lull in history. To the contrary,
great changes took place. The Persian empire was replaced by Greek dominance,
beginning with the conquests of Alexander the Great (332–323 BC). Greek culture
began spreading inexorably throughout the Mediterranean world. Rome, too, grew
in power and influence, until the Romans became the dominant power in the
Mediterranean world in the first century BC. For more information, see “Historical
Background of the Intertestamental Period,” pp. 1552–1554.

THE LIFE OF JESUS

Jesus of Nazareth was born in Judea during the height of Greco-Roman culture
and Roman power. Jesus lived a relatively short life in a tumultuous backwater
Master Chronology 0 BC - 33
of the Roman empire, and he died the shameful death of a criminal. But then he
rose bodily from the dead, demonstrated to his followers that he was alive, and
age L. Mg
MasterChronology-p .pdf 9:4 PMFor more information, see “Introduction to the Four Gospels,”C. Mg
ascended to3:heaven.
2008-04-21
yrs/pi (3 yrs/in) and “Chronology of the Life of Jesus,” pp. 1564–1566.
pp. 1561–1563,

0 BC A 5
(36 years/inch)
See “Historical Bac ground See “Chronology of the See “Chronology of the
of the Intertestamental Life of Jesus,” pp. 1564–1566 Apostolic Age,” pp. 1818–1819
eriod,” pp. 1552–1554

50 BC 40 30 20 10 BC AD 1 10 20 30 40 50 60 70 80 90 100 110 120 130

EVENTS IN NT BOOKS: ACTS REVELATION? POSTAPOSTOLIC ORKS:

MATTHE , MAR , LU E, JOHN JAMES HEBRE S? JOHN’S LETTERS 1 Clement Ignatius’s letters
1–2 ETER Shepherd of Hermas
AUL’S LETTERS The Didache
ROME
ROMAN REP BLIC ROMAN EMPIRE
(510–27 BC) JULIO CLAUDIAN DYNASTY (27 BC AD 68) FLAVIAN DYN ANTONINE DYNASTY (AD 96–192)
Julius Caesar O ta ian Augu tu Ca ar Clau iu Ca ar V a ian N r a
is assassinated
(March 44 BC) Tib riu Ca ar N ro Ca ar Titu Tra an
Gaiu Caligula Ca ar Domitian Ha rian

AD 64 65 AD 95
Nero persecutes Domitian
Christians, persecutes
eter and aul Christians
C RISTIANITY are martyred
aul’s missionary Cl m nt I
ourneys of Rom
and letters
Birth of the Council The apostle John
church in in Jerusalem dies in Ephesus
Jerusalem
James son James brother of
of ebedee Jesus is stoned to Pa ia of
is executed death in Jerusalem Hi ra oli
aul’s conversion
Jesus’ Jesus’ death
birth and resurrection
John the Baptist’s
E IS TERRITORIES ministry
Pontiu Pilat F li
H ro t Gr at F tu
H ro Anti a H ro Agri a II
H ro Ar lau H ro Agri aI
Jerusalem Simon Bar o hba’s
Hyr anu II Anna Caia a is destroyed rebellion against
(AD 70) Rome (AD 121–135)
 A25 . . . . . . . . . . . . . . . . . . . . . . NLT STUDY BIBLE MASTER TIMELINE

THE APOSTOLIC AGE

After Jesus rose from the dead, his followers quickly began proclaiming the news,
and the movement of those who believed the message spread around the Roman
world during the first century AD. The book of Acts and the letters of Paul and the
other apostles record events in the Christian community during this period. For
more information about the chronology of this time, see “Chronology of the
Apostolic Age,” pp. 1818–1819.

THE TIME AFTER THE APOSTLES

By the end of the first century, all of the apostles of Jesus had died, but the church
continued growing. Those early, postapostolic Christians saw themselves and their
communities as being in continuity with the apostles. They maintained the faith
that the apostles had given them while experiencing periodic, harsh persecution
from their neighbors and from the Roman government. For more information, see
“Introduction to the Time after the Apostles,” pp. 2201–2205.
C. Mg
MasterChronology-p6.pdf 2008-04-21 3: 9:41 PM R. Mg

See “Introduction to the Time after the Apostles,” pp. 2201–2205

AD 140 150 160 170 180 190 200 210 220 230 240 250 260 270 280 290 300 310 320 AD 330

Diatessaron Apologeticum First rinciples Nicene Creed

(Tatian) (Tertullian) (Origen)
Church History
Apology Against Heresies Against Marcion (Eusebius)
(Justin Martyr) (Irenaeus) (Tertullian)

Li iniu
SEVERAN DYNASTY (AD 193–235) MILITARY ANARCHY
Antoninu Piu S timiu S ru Al an r S ru (AD 235–284) Ma imian
Mar u Aur liu Cara alla Diocletian splits Con tantin I
Roman empire
Commo u Ma rinu Dio l tian
Gal riu

AD 303–311
Last great persecution
of Christians by Rome

olycarp is Hi olytu Council

martyred of Rom of Nicaea
(AD 325)
Justin is
martyred Origen at Cy rian Eu biu
Alexandria of Cart ag of Ca ar a
Ir na u of Lyon
T o ilu T rtullian Diony iu At ana iu
of Antio of Cart ag of Al an ria of Al an ria

Jewish people
are dispersed
from Judea
N LT S T U DY B I B L E
OVERVIEW MAPS
Where did Abraham live, travel, and obey God’s instruction to sacrifice his
son (Gen 12–22)? Why did Josiah confront Pharaoh Neco and lose his life
(2 Kgs 23:29-30; 2 Chr 35:20-27; Jer 46)? When Jesus was making his final
trip to Jerusalem, why did he go through Samaria (John 4:4)? How did
Paul follow up with the churches he established during his first missionary
journey (Acts 13–14, 16)? The answers to questions such as these can be
understood more readily through the study of the geography of the Bible.
THE EASTERN MEDITERRANEAN AND THE NEAR EAST
The events in the Bible took place in the lands around the eastern MEDITERRANEAN
SEA and in the Near East—the area from EGYPT through CANAAN and ARAM, to
MESOPOTAMIA and PERSIA. The ancient Near East is the setting for the earliest events
of recorded history, and it is the world in which the nation of Israel was formed
and grew. Abraham journeyed from HARAN in upper Mesopotamia to Canaan
(Gen 12). His descendants then moved to Egypt (Gen 46) and spent hundreds
of years there before returning to Canaan and establishing the nation of Israel
(Exod—Josh).
NLT STUDY BIBLE OVERVIEW MAPS . . . . . . . . . . . . . . . . . . . . . . . . A28

Almost 1,000 years later, after living in the land of Israel (see below), the descen-
dants of Abraham returned to Mesopotamia as exiles (2 Kgs 17, 24–25). The Jewish
people later returned to JERUSALEM and Judea and reestablished their community
(Ezra—Nehemiah). After Jesus’ death and resurrection, the Christian community
that began in Jerusalem spread as Paul and the other apostles took the Good News
throughout the known world (Acts 2–28).

ISRAEL AND ITS NEIGHBORS

Many of the key events in the history
of God’s people took place in and
around Canaan, which came to be
called the land of Israel (from DAN in
the north to BEERSHEBA in the south).
Not only did much of Abraham’s life
take place in this land, but the nation
of Israel lived here (Joshua—Nehemi-
ah). Israel’s neighbors included other
descendants of Abraham—namely,
the people of EDOM, MOAB, and
AMMON (see Gen 19, 25). In addition,
the people of ARAM lived to the
northeast, the people of PHILISTIA to
the west, and the people of PHOENICIA
to the north along the coast in and
around TYRE and SIDON.
After the Exile, many Jews returned
and reestablished the Jewish commu-
nity in JERUSALEM and JUDEA (Ezra—
Nehemiah, Haggai, Zechariah). Later,
Jesus was born in Bethlehem of Judea,
grew up in NAZARETH of Galilee, and
died in Jerusalem (Matthew—John).
He arose from the dead there, and the
church had its beginning there (Acts).
Even as the Good News about Jesus
was spreading throughout the
Mediterranean world, Jerusalem and
Judea continued to play a role in the
life of the Christian community until
the destruction of Jerusalem in AD 70
(e.g., Acts 15).

UNDERSTANDING the geography of

these and the other events of the Bible
can provide a much clearer picture
of what was happening and what it
means. For this reason, many maps
are included throughout the interior
of the NLT Study Bible. Most books of
the Bible include a map in the book’s
introduction. All of the maps and
many of the places on them are listed
in the Subject Index, pp. 2227–2368.
 N LT S T UDY BIB LE
CONTRIBUTORS

EDITORS LEVITICUS AMOS

GENERAL EDITOR William C. Williams William C. Williams
Sean A. Harrison NUMBERS OBADIAH
EXECUTIVE EDITOR Gerald L. Mattingly Carl E. Armerding
Mark D. Taylor
DEUTERONOMY JONAH
CONTENT EDITORS Eugene H. Merrill G. Patrick LaCosse
David P. Barrett
JOSHUA MICAH
G. Patrick LaCosse
Joseph Coleson Eugene Carpenter
Bradley J. Lewis
Henry M. Whitney III JUDGES NAHUM, HABAKKUK, ZEPHANIAH
Keith Williams Carl E. Armerding Richard D. Patterson
STYLISTIC EDITOR RUTH HAGGAI, ZECHARIAH, MALACHI
Linda Schlafer Joseph Coleson Andrew Hill
COPY EDITORS Sean A. Harrison MATTHEW
Keith Williams, Coordinator 1 & 2 SAMUEL Scot McKnight
Leanne Roberts, Proofreading Victor P. Hamilton MARK
Coordinator Robert Stein
1 & 2 KINGS
Paul Adams
Jason Driesbach Richard D. Patterson LUKE
Adam Graber 1 & 2 CHRONICLES Mark Strauss
Annette Hayward August Konkel JOHN
Judy Modica EZRA, NEHEMIAH, ESTHER Gary M. Burge
Jonathan Schindler Gary V. Smith ACTS
Caleb Sjogren
Cindy Szponder JOB Allison Trites
Lisa Voth Dale A. Brueggemann ROMANS
Matthew Wolf PSALMS Douglas J. Moo
Willem VanGemeren 1 CORINTHIANS
GENERAL REVIEWERS
GENESIS—DEUTERONOMY PROVERBS Roger Mohrlang
Daniel I. Block Tremper Longman III 2 CORINTHIANS
JOSHUA—ESTHER, MAPS ECCLESIASTES Ralph P. Martin
Barry J. Beitzel Sean A. Harrison GALATIANS
JOB—SONG OF SONGS Daniel C. Fredericks Sean A. Harrison
Tremper Longman III SONG OF SONGS EPHESIANS, PHILIPPIANS,
ISAIAH—MALACHI Daniel C. Fredericks PHILEMON
John N. Oswalt Tremper Longman III Roger Mohrlang
MATTHEW—ACTS ISAIAH COLOSSIANS
Grant R. Osborne Willem VanGemeren Douglas J. Moo
ROMANS—REVELATION JEREMIAH, LAMENTATIONS 1 & 2 THESSALONIANS
Norman R. Ericson G. Herbert Livingston Gene L. Green
EZEKIEL 1 & 2 TIMOTHY, TITUS
CONTRIBUTING SCHOLARS
Iain Duguid Jon Laansma
GENESIS
Andrew Schmutzer DANIEL HEBREWS
Allen P. Ross Gene Carpenter George Guthrie
EXODUS HOSEA, JOEL JAMES
John N. Oswalt Owen Dickens Norman R. Ericson

A29
NLT STUDY BIBLE CONTRIBUTORS . . . . . . . . . . . . . . . . . . . . . . . . A30

1 & 2 PETER, JUDE Richard D. Patterson OTHER SERVICES

Douglas J. Moo Daniel H. Williams GRAPHIC DESIGNERS
1–3 JOHN William C. Williams Timothy R. Botts (Interior)
Philip W. Comfort Dean Renninger (Cover)
WORD STUDY SYSTEM
James A. Swanson CARTOGRAPHY
REVELATION
Gerald Borchert Keith Williams David P. Barrett
ILLUSTRATORS
OLD TESTAMENT PROFILES SPECIAL REVIEWER
Tremper Longman III Hugh Claycombe
Kenneth N. Taylor (deceased) Luke Daab
NEW TESTAMENT PROFILES Sean A. Harrison
Roger Mohrlang BIBLE PUBLISHING TEAM
TYPESETTING
ARTICLES PUBLISHER
Joel Bartlett (The Livingstone
Daniel I. Block Douglas R. Knox
Corporation)
Eugene Carpenter ASSOCIATE PUBLISHER Gwen Elliott
Philip W. Comfort Blaine A. Smith
Iain Duguid PROOFREADING
Sean A. Harrison
ACQUISITIONS DIRECTOR Peachtree Editorial Services
Tremper Longman III Kevin O’Brien INDEXING
Douglas J. Moo ACQUISITIONS EDITOR Karen Schmitt
Grant R. Osborne Kim Johnson (Schmitt Indexing)

Many thanks to all who have had a

hand in the creation of this study
Bible, and most of all to the Lord of
heaven and earth, who gave us his
word and spirit so generously.
 A NOTE TO READERS

T H E H O LY B I B L E , N E W L I V I N G T R A N S L AT I O N ,
was first published in 1996. It quickly became one of the most popu-
lar Bible translations in the English-speaking world. While the NLT’s
influence was rapidly growing, the Bible Translation Committee
determined that an additional investment in scholarly review and
text refinement could make it even better. So shortly after its initial
publication, the committee began an eight-year process with the
purpose of increasing the level of the NLT’s precision without sacrific-
ing its easy-to-understand quality. This second-generation text was
completed in 2004, with minor changes subsequently introduced
in 2007.
The goal of any Bible translation is to convey the meaning and
content of the ancient Hebrew, Aramaic, and Greek texts as accurately
as possible to contemporary readers. The challenge for our translators
was to create a text that would communicate as clearly and power-
fully to today’s readers as the original texts did to readers and listen-
ers in the ancient biblical world. The resulting translation is easy to
read and understand, while also accurately communicating the
meaning and content of the original biblical texts. The NLT is a
general-purpose text especially good for study, devotional reading,
and reading aloud in worship services.
We believe that the New Living Translation—which combines the
latest biblical scholarship with a clear, dynamic writing style—will
communicate God’s word powerfully to all who read it. We publish
it with the prayer that God will use it to speak his timeless truth to
the church and the world in a fresh, new way.
T H E P U B L I S H E R S , October 2007

A31
 I N TRO D UCT ION TO THE
NEW LIVING TRANSLATION

Translation Philosophy site ends of the translation spec- and eminently readable. The result
and Methodology trum. But in reality, all translations is a translation that is both exegeti-
English Bible translations tend to contain a mixture of these two cally accurate and idiomatically
be governed by one of two general philosophies. A purely formal- powerful.
translation theories. The first equivalence translation would
theory has been called “formal- be unintelligible in English, and Translation Process and Team
equivalence,” “literal,” or “word-for- a purely dynamic-equivalence To produce an accurate translation
word” translation. According to this translation would risk being of the Bible into contemporary
theory, the translator attempts to unfaithful to the original. That English, the translation team need-
render each word of the original is why translations shaped by ed the skills necessary to enter into
language into English and seeks dynamic-equivalence theory are the thought patterns of the ancient
to preserve the original syntax usually quite literal when the origi- authors and then to render their
and sentence structure as much nal text is relatively clear, and the ideas, connotations, and effects
as possible in translation. The translations shaped by formal- into clear, contemporary English.
second theory has been called equivalence theory are sometimes To begin this process, qualified
“dynamic-equivalence,” “functional- quite dynamic when the original biblical scholars were needed to
equivalence,” or “thought-for- text is obscure. interpret the meaning of the origi-
thought” translation. The goal of The translators of the New nal text and to check it against our
this translation theory is to produce Living Translation set out to ren- base English translation. In order
in English the closest natural equiv- der the message of the original to guard against personal and theo-
alent of the message expressed by texts of Scripture into clear, con- logical biases, the scholars needed
the original-language text, both in temporary English. As they did so, to represent a diverse group of
meaning and in style. they kept the concerns of both evangelicals who would employ
Both of these translation theo- formal-equivalence and dynamic- the best exegetical tools. Then to
ries have their strengths. A formal- equivalence in mind. On the one work alongside the scholars, skilled
equivalence translation preserves hand, they translated as simply English stylists were needed to
aspects of the original text— and literally as possible when that shape the text into clear, contempo-
including ancient idioms, term approach yielded an accurate, clear, rary English.
consistency, and original-language and natural English text. Many With these concerns in mind,
syntax—that are valuable for schol- words and phrases were rendered the Bible Translation Committee
ars and professional study. It literally and consistently into recruited teams of scholars that
allows a reader to trace formal ele- English, preserving essential liter- represented a broad spectrum of
ments of the original-language text ary and rhetorical devices, ancient denominations, theological per-
through the English translation. A metaphors, and word choices that spectives, and backgrounds within
dynamic-equivalence translation, give structure to the text and pro- the worldwide evangelical commu-
on the other hand, focuses on vide echoes of meaning from one nity. (These scholars are listed at
translating the message of the passage to the next. the end of this introduction.) Each
original-language text. It ensures On the other hand, the transla- book of the Bible was assigned to
that the meaning of the text is tors rendered the message more three different scholars with prov-
readily apparent to the contempo- dynamically when the literal ren- en expertise in the book or group
rary reader. This allows the message dering was hard to understand, was of books to be reviewed. Each of
to come through with immediacy, misleading, or yielded archaic or these scholars made a thorough
without requiring the reader to foreign wording. They clarified dif- review of a base translation and
struggle with foreign idioms and ficult metaphors and terms to aid submitted suggested revisions to
awkward syntax. It also facilitates in the reader’s understanding. The the appropriate Senior Translator.
serious study of the text’s message translators first struggled with the The Senior Translator then
and clarity in both devotional and meaning of the words and phrases reviewed and summarized these
public reading. in the ancient context; then they suggestions and proposed a first-
The pure application of either rendered the message into clear, draft revision of the base text. This
of these translation philosophies natural English. Their goal was to draft served as the basis for several
would create translations at oppo- be both faithful to the ancient texts additional phases of exegetical and

A33
INTRODUCTION TO THE NEW LIVING TRANSLATION . . . . . . . . . . . . . . A34

stylistic committee review. Then Bible as represented in Biblia Hebra- example, “ephah” [a unit of dry
the Bible Translation Committee ica Stuttgartensia (1977), with its volume] or “cubit” [a unit of
jointly reviewed and approved extensive system of textual notes; length]) to modern English
every verse of the final translation. this is an update of Rudolf Kittel’s (American) equivalents, since
Throughout the translation and Biblia Hebraica (Stuttgart, 1937). the ancient measures are not
editing process, the Senior Transla- The translators also further com- generally meaningful to today’s
tors and their scholar teams were pared the Dead Sea Scrolls, the readers. Then in the textual foot-
given a chance to review the editing Septuagint and other Greek manu- notes we offer the literal Hebrew,
done by the team of stylists. This scripts, the Samaritan Pentateuch, Aramaic, or Greek measures,
ensured that exegetical errors would the Syriac Peshitta, the Latin Vul- along with modern metric
not be introduced late in the pro- gate, and any other versions or equivalents.
cess and that the entire Bible Trans- manuscripts that shed light on the • Instead of translating ancient
lation Committee was happy with meaning of difficult passages. currency values literally, we have
the final result. By choosing a team The New Testament translators expressed them in common
of qualified scholars and skilled used the two standard editions of terms that communicate the
stylists and by setting up a process the Greek New Testament: the Greek message. For example, in the Old
that allowed their interaction New Testament, published by the Testament, “ten shekels of silver”
throughout the process, the New United Bible Societies (UBS, fourth becomes “ten pieces of silver”
Living Translation has been refined revised edition, 1993), and Novum to convey the intended message.
to preserve the essential formal ele- Testamentum Graece, edited by Nestle In the New Testament, we have
ments of the original biblical texts, and Aland (NA, twenty-seventh often translated the “denarius”
while also creating a clear, under- edition, 1993). These two editions, as “the normal daily wage” to
standable English text. which have the same text but differ facilitate understanding. Then a
The New Living Translation was in punctuation and textual notes, footnote offers: “Greek a denari-
first published in 1996. Shortly afterrepresent, for the most part, the us, the payment for a full day’s
its initial publication, the Bible best in modern textual scholarship. wage.” In general, we give a clear
Translation Committee began a However, in cases where English rendering and then state
process of further committee review strong textual or other scholarly evi- the literal Hebrew, Aramaic, or
and translation refinement. The dence supported the decision, the Greek in a textual footnote.
purpose of this continued revision translators sometimes chose to differ • Since the names of Hebrew
was to increase the level of preci- from the UBS and NA Greek texts months are unknown to most
sion without sacrificing the text’s and followed variant readings found contemporary readers, and since
easy-to-understand quality. This in other ancient witnesses. Signifi- the Hebrew lunar calendar fluc-
second-edition text was completed cant textual variants of this sort are tuates from year to year in rela-
in 2004, and an additional update always noted in the textual notes tion to the solar calendar used
with minor changes was subse- of the New Living Translation. today, we have looked for clear
quently introduced in 2007. This ways to communicate the time
printing of the New Living Transla- of year the Hebrew months
Translation Issues
tion reflects the updated 2007 text.
The translators have made a con- (such as Abib) refer to. When an
Written to Be Read Aloud scious effort to provide a text that expanded or interpretive render-
It is evident in Scripture that the can be easily understood by the ing is given in the text, a textual
biblical documents were written typical reader of modern English. note gives the literal rendering.
to be read aloud, often in public To this end, we sought to use only Where it is possible to define a
worship (see Nehemiah 8; Luke vocabulary and language structures specific ancient date in terms of
4:16-20; 1 Timothy 4:13; Revela- in common use today. We avoided our modern calendar, we use
tion 1:3). It is still the case today using language likely to become modern dates in the text. A
that more people will hear the quickly dated or that reflects only a textual footnote then gives the
Bible read aloud in church than narrow subdialect of English, with literal Hebrew date and states the
are likely to read it for themselves. the goal of making the New Living rationale for our rendering. For
Therefore, a new translation must Translation as broadly useful and example, Ezra 6:15 pinpoints the
communicate with clarity and pow- timeless as possible. date when the postexilic Temple
er when it is read publicly. Clarity But our concern for readability was completed in Jerusalem: “the
was a primary goal for the NLT goes beyond the concerns of vocab- third day of the month Adar.”
translators, not only to facilitate ulary and sentence structure. We This was during the sixth year
private reading and understanding, are also concerned about historical of King Darius’s reign (that is,
but also to ensure that it would be and cultural barriers to under- 515 B.C.). We have translated that
excellent for public reading and standing the Bible, and we have date as March 12, with a foot-
make an immediate and powerful sought to translate terms shrouded note giving the Hebrew and
impact on any listener. in history and culture in ways that identifying the year as 515 B.C.
can be immediately understood. • Since ancient references to the
The Texts behind the To this end: time of day differ from our mod-
New Living Translation ern methods of denoting time,
The Old Testament translators used • We have converted ancient we have used renderings that are
the Masoretic Text of the Hebrew weights and measures (for instantly understandable to the
A35 . . . . . . . . . . . . . . INTRODUCTION TO THE NEW LIVING TRANSLATION

modern reader. Accordingly, we we would not have included footnote: Greek the Jewish people)
have rendered specific times of a textual footnote, since the or “the religious leaders,” where
day by using approximate equiv- literal Greek clearly appears in appropriate.
alents in terms of our common translation. • One challenge we faced was how
“o’clock” system. On occasion, • Metaphorical language is some- to translate accurately the
translations such as “at dawn the times difficult for contemporary ancient biblical text that was
next morning” or “as the sun was readers to understand, so at times originally written in a context
setting” have been used when we have chosen to translate or where male-oriented terms were
the biblical reference is more illuminate the meaning of a met- used to refer to humanity gener-
general. aphor. For example, the ancient ally. We needed to respect the
• When the meaning of a proper poet writes, “Your neck is like the nature of the ancient context
name (or a wordplay inherent tower of David” (Song of Songs while also trying to make the
in a proper name) is relevant to 4:4). We have rendered it “Your translation clear to a modern
the message of the text, its mean- neck is as beautiful as the tower audience that tends to read
ing is often illuminated with a of David” to clarify the intended male-oriented language as apply-
textual footnote. For example, in positive meaning of the simile. ing only to males. Often the
Exodus 2:10 the text reads: “The Another example comes in Eccle- original text, though using mas-
princess named him Moses, for siastes 12:3, which can be literally culine nouns and pronouns,
she explained, ‘I lifted him out rendered: “Remember him . . . clearly intends that the message
of the water.’ ” The accompany- when the grinding women cease be applied to both men and
ing footnote reads: “Moses because they are few, and the women. A typical example is
sounds like a Hebrew term that women who look through the found in the New Testament
means ‘to lift out.’ ” windows see dimly.” We have ren- letters, where the believers are
Sometimes, when the actual dered it: “Remember him before called “brothers” (adelphoi). Yet
meaning of a name is clear, your teeth—your few remaining it is clear from the content of
that meaning is included in servants—stop grinding; and these letters that they were
parentheses within the text before your eyes—the women addressed to all the believers—
itself. For example, the text at looking through the windows— male and female. Thus, we have
Genesis 16:11 reads: “You are to see dimly.” We clarified such usually translated this Greek
name him Ishmael (which means metaphors only when we word as “brothers and sisters” in
‘God hears’), for the LORD has believed a typical reader might order to represent the historical
heard your cry of distress.” Since be confused by the literal text. situation more accurately.
the original hearers and readers • When the content of the origi- We have also been sensitive to
would have instantly under- nal language text is poetic in passages where the text applies
stood the meaning of the name character, we have rendered it in generally to human beings or to
“Ishmael,” we have provided English poetic form. We sought the human condition. In some
modern readers with the same to break lines in ways that clarify instances we have used plural
information so they can experi- and highlight the relationships pronouns (they, them) in place
ence the text in a similar way. between phrases of the text. of the masculine singular (he,
• Many words and phrases carry Hebrew poetry often uses paral- him). For example, a traditional
a great deal of cultural meaning lelism, a literary form where rendering of Proverbs 22:6 is:
that was obvious to the original a second phrase (or in some “Train up a child in the way he
readers but needs explanation in instances a third or fourth) should go, and when he is old he
our own culture. For example, echoes the initial phrase in some will not turn from it.” We have
the phrase “they beat their way. In Hebrew parallelism, rendered it: “Direct your children
breasts” (Luke 23:48) in ancient the subsequent parallel phrases onto the right path, and when
times meant that people were continue, while also furthering they are older, they will not
very upset, often in mourning. and sharpening, the thought leave it.” At times, we have also
In our translation we chose to expressed in the initial line or replaced third person pronouns
translate this phrase dynamically phrase. Whenever possible, we with the second person to ensure
for clarity: “They went home in sought to represent these parallel clarity. A traditional rendering of
deep sorrow.” Then we included a phrases in natural poetic English. Proverbs 26:27 is: “He who digs
footnote with the literal Greek, • The Greek term hoi Ioudaioi is a pit will fall into it, and he who
which reads: “Greek went home literally translated “the Jews” in rolls a stone, it will come back
beating their breasts.” In other many English translations. In the on him.” We have rendered it:
similar cases, however, we have Gospel of John, however, this “If you set a trap for others, you
sometimes chosen to illuminate term doesn’t always refer to the will get caught in it yourself.
the existing literal expression Jewish people generally. In some If you roll a boulder down on
to make it immediately under- contexts, it refers more particu- others, it will crush you instead.”
standable. For example, here we larly to the Jewish religious We should emphasize, how-
might have expanded the literal leaders. We have attempted to ever, that all masculine nouns
Greek phrase to read: “They capture the meaning in these and pronouns used to represent
went home beating their breasts different contexts by using terms God (for example, “Father”)
in sorrow.” If we had done this, such as “the people” (with a have been maintained without
INTRODUCTION TO THE NEW LIVING TRANSLATION . . . . . . . . . . . . . . A36

exception. All decisions of this “Israel” when it refers to the nation • When for the sake of clarity the
kind have been driven by the and “Jacob” when it refers to the NLT renders a difficult or poten-
concern to reflect accurately the individual. When our rendering of tially confusing phrase dynami-
intended meaning of the original the name differs from the underly- cally, we generally give the literal
texts of Scripture. ing Hebrew text, we provide a tex- rendering in a textual footnote.
tual footnote, which includes this This allows the reader to see the
Lexical Consistency in Terminology explanation: “The names ‘Jacob’ literal source of our dynamic ren-
For the sake of clarity, we have and ‘Israel’ are often interchanged dering and how our transation
translated certain original-language throughout the Old Testament, relates to other more literal trans-
terms consistently, especially with- referring sometimes to the individ- lations. These notes are prefaced
in synoptic passages and for com- ual patriarch and sometimes to the with “literally.” For example,
monly repeated rhetorical phrases, nation.” in Acts 2:42 we translated the
and within certain word categories literal “breaking of bread” (from
such as divine names and non- The Rendering of Divine Names the Greek) as “the Lord’s Supper”
theological technical terminology All appearances of ’el, ’elohim, or to clarify that this verse refers to
(e.g., liturgical, legal, cultural, ’eloah have been translated “God,” the ceremonial practice of the
zoological, and botanical terms). except where the context demands church rather than just an ordi-
For theological terms, we have the translation “god(s).” We have nary meal. Then we attached a
allowed a greater semantic range generally rendered the tetragramm- footnote to “the Lord’s Supper,”
of acceptable English words or aton (YHWH) consistently as “the which reads: “Literally the breaking
phrases for a single Hebrew or LORD,” utilizing a form with small of bread.”
Greek word. We have avoided capitals that is common among • Textual footnotes are also used
some theological terms that are English translations. This will dis- to show alternative renderings,
not readily understood by many tinguish it from the name ’adonai, prefaced with the word “Or.”
modern readers. For example, we which we render “Lord.” When These normally occur for pas-
avoided using words such as “justi- ’adonai and YHWH appear together, sages where an aspect of the
fication” and “sanctification,” we have rendered it “Sovereign meaning is debated. On occa-
which are carryovers from Latin LORD.” This also distinguishes sion, we also provide notes on
translations. In place of these ’adonai YHWH from cases where words or phrases that represent
words, we have provided render- YHWH appears with ’elohim, which a departure from long-standing
ings such as “made right with God” is rendered “LORD God.” When YH tradition. These notes are pref-
and “made holy.” (the short form of YHWH) and aced with “Traditionally ren-
YHWH appear together, we have dered.” For example, the footnote
The Spelling of Proper Names rendered it “LORD GOD.” When to the translation “serious skin
Many individuals in the Bible, YHWH appears with the term disease” at Leviticus 13:2 says:
especially the Old Testament, are tseba’oth, we have rendered it “LORD “Traditionally rendered leprosy.
known by more than one name of Heaven’s Armies” to translate The Hebrew word used through-
(e.g., Uzziah/Azariah). For the sake the meaning of the name. In a few out this passage is used to
of clarity, we have tried to use a cases, we have utilized the transliter- describe various skin diseases.”
single spelling for any one individ- ation, Yahweh, when the personal • When our translators follow
ual, footnoting the literal spelling character of the name is being a textual variant that differs sig-
whenever we differ from it. This is invoked in contrast to another nificantly from our standard
especially helpful in delineating divine name or the name of some Hebrew or Greek texts (listed
the kings of Israel and Judah. King other god (for example, see Exodus earlier), we document that dif-
Joash/Jehoash of Israel has been 3:15; 6:2-3). ference with a footnote. We
consistently called Jehoash, while In the New Testament, the Greek also footnote cases when the
King Joash/Jehoash of Judah is word christos has been translated NLT excludes a passage that is
called Joash. A similar distinction as “Messiah” when the context included in the Greek text
has been used to distinguish assumes a Jewish audience. When known as the Textus Receptus
between Joram/Jehoram of Israel a Gentile audience can be assumed, (and familiar to readers through
and Joram/Jehoram of Judah. All christos has been translated as its translation in the King James
such decisions were made with the “Christ.” The Greek word kurios Version). In such cases, we offer
goal of clarifying the text for the is consistently translated “Lord,” a translation of the excluded text
reader. When the ancient biblical except that it is translated “LORD” in a footnote, even though it is
writers clearly had a theological wherever the New Testament text generally recognized as a later
purpose in their choice of a variant explicitly quotes from the Old addition to the Greek text and
name (e.g., Esh-baal/Ishbosheth), Testament, and the text there has not part of the original Greek
the different names have been it in small capitals. New Testament.
maintained with an explanatory • All Old Testament passages that
footnote. Textual Footnotes are quoted in the New Testament
For the names Jacob and Israel, The New Living Translation pro- are identified by a textual foot-
which are used interchangeably for vides several kinds of textual foot- note at the New Testament loca-
both the individual patriarch and notes, all included within the study tion. When the New Testament
the nation, we generally render it notes in this edition: clearly quotes from the Greek
A37 . . . . . . . . . . . . . . INTRODUCTION TO THE NEW LIVING TRANSLATION

translation of the Old Testament, ing the name “Eve” at Genesis AS WE SUBMIT this translation for
and when it differs significantly 3:20 reads: “Eve sounds like a publication, we recognize that any
in wording from the Hebrew Hebrew term that means ‘to translation of the Scriptures is sub-
text, we also place a textual give life.’ ” This wordplay in the ject to limitations and imperfec-
footnote at the Old Testament Hebrew illuminates the meaning tions. Anyone who has attempted
location. This note includes a of the text, which goes on to say to communicate the richness of
rendering of the Greek version, that Eve “would be the mother God’s Word into another language
along with a cross-reference to of all who live.” will realize it is impossible to make
the New Testament passage(s) a perfect translation. Recognizing
where it is cited (for example, Cross-References these limitations, we sought God’s
see notes on Psalms 8:2; 53:3; There are a number of different guidance and wisdom throughout
Proverbs 3:12). cross-referencing tools that appear this project. Now we pray that he
• Some textual footnotes provide in New Living Translation Bibles, will accept our efforts and use this
cultural and historical informa- and they offer different levels of translation for the benefit of the
tion on places, things, and people help in this regard. All straight-text church and of all people.
in the Bible that are probably Bibles include the standard set of We pray that the New Living
obscure to modern readers. Such textual footnotes that include cross- Translation will overcome some
notes should aid the reader in references connecting New Testa- of the barriers of history, culture,
understanding the message of the ment texts to their related Old and language that have kept people
text. For example, in Acts 12:1, Testament sources. (See more on from reading and understanding
“King Herod” is named in this this above.) God’s Word. We hope that readers
translation as “King Herod Agrip- Many NLT Bibles include an addi- unfamiliar with the Bible will find
pa” and is identified in a footnote tional short cross-reference system the words clear and easy to under-
as being “the nephew of Herod that sets key cross-references at the stand and that readers well versed
Antipas and a grandson of Herod end of paragraphs and then marks in the Scriptures will gain a fresh
the Great.” the associated verses with a cross perspective. We pray that readers
• When the meaning of a proper symbol. This space-efficient system, will gain insight and wisdom for
name (or a wordplay inherent in while not being obtrusive, offers living, but most of all that they
a proper name) is relevant to the many important key connections will meet the God of the Bible and
meaning of the text, it is either between passages. Larger study edi- be forever changed by knowing
illuminated with a textual foot- tions include a full-column cross-ref- him.
note or included within paren- erence system. This system allows
theses in the text itself. For space for a more comprehensive list- THE BIBLE TRANSLATION
example, the footnote concern- ing of cross-references. COMMITTEE, October 2007
 BIBLE TRANSLATION TEAM
Holy Bible, New Living Translation

PENTATEUCH V. Philips Long, Regent College PROVERBS

Daniel I. Block, Senior Translator J. Robert Vannoy, Biblical Ted Hildebrandt, Gordon College
Wheaton College Theological Seminary Richard Schultz, Wheaton College
GENESIS Raymond C. Van Leeuwen, Eastern
1 & 2 KINGS
Allen Ross, Beeson Divinity School, College
Bill T. Arnold, Asbury Theological
Samford University Seminary ECCLESIASTES, SONG OF SONGS
Gordon Wenham, Trinity William H. Barnes, North Central Daniel C. Fredericks, Belhaven
Theological College, Bristol University College
EXODUS Frederic W. Bush, Fuller Theological David Hubbard (deceased), Fuller
Robert Bergen, Hannibal-LaGrange Seminary Theological Seminary
College Tremper Longman III, Westmont
1 & 2 CHRONICLES College
Daniel I. Block, Wheaton College
Raymond B. Dillard (deceased),
Eugene Carpenter, Bethel College,
Mishawaka, Indiana Westminster Theological
Seminary PROPHETS
LEVITICUS David A. Dorsey, Evangelical School John N. Oswalt, Senior Translator
David Baker, Ashland Theological of Theology Asbury Theological Seminary
Seminary Terry Eves, Erskine College
Victor Hamilton, Asbury College ISAIAH
Kenneth Mathews, Beeson Divinity RUTH, EZRA—ESTHER John N. Oswalt, Asbury Theological
School, Samford University William C. Williams, Vanguard Seminary
University Gary Smith, Union University
NUMBERS John Walton, Wheaton College
H. G. M. Williamson, Oxford
Dale A. Brueggemann, Assemblies
of God Division of Foreign Missions University JEREMIAH, LAMENTATIONS
R. K. Harrison (deceased), Wycliffe G. Herbert Livingston, Asbury
College WISDOM BOOKS Theological Seminary
Paul R. House, Beeson Divinity Tremper Longman III, Senior Elmer A. Martens, Mennonite
School, Samford University Translator Brethren Biblical Seminary
Gerald L. Mattingly, Johnson Bible Westmont College
EZEKIEL
College JOB Daniel I. Block, Wheaton College
DEUTERONOMY August Konkel, Providence David H. Engelhard, Calvin
J. Gordon McConville, University Theological Seminary Theological Seminary
of Gloucester Tremper Longman III, Westmont David Thompson, Asbury
Eugene H. Merrill, Dallas College Theological Seminary
Theological Seminary Al Wolters, Redeemer College
John A. Thompson (deceased), DANIEL, HAGGAI—MALACHI
University of Melbourne PSALMS 1–75 Joyce Baldwin Caine (deceased),
Mark D. Futato, Reformed Trinity College, Bristol
HISTORICAL BOOKS Theological Seminary Douglas Gropp, Catholic University
Barry J. Beitzel, Senior Translator Douglas Green, Westminster of America
Trinity Evangelical Divinity School Theological Seminary Roy Hayden, Oral Roberts School
JOSHUA, JUDGES Richard Pratt, Reformed Theological of Theology
Carl E. Armerding, Schloss Mittersill Seminary Andrew Hill, Wheaton College
Study Centre Tremper Longman III, Westmont
PSALMS 76–150
Barry J. Beitzel, Trinity Evangelical College
David M. Howard Jr., Bethel
Divinity School Theological Seminary HOSEA—ZEPHANIAH
Lawson Stone, Asbury Theological Raymond C. Ortlund Jr., Immanuel Joseph Coleson, Nazarene
Seminary Church, Nashville, Tennessee Theological Seminary
1 & 2 SAMUEL Willem VanGemeren, Trinity Roy Hayden, Oral Roberts School
Robert Gordon, Cambridge University Evangelical Divinity School of Theology

A 38
A39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . BIBLE TRANSLATION TEAM

Andrew Hill, Wheaton College ACTS HEBREWS, JAMES, 1 & 2 PETER,

Richard Patterson, Liberty D. A. Carson, Trinity Evangelical JUDE
University Divinity School Peter Davids, St. Stephen’s University
William J. Larkin, Columbia Norman R. Ericson, Wheaton
GOSPELS AND ACTS International University College
Grant R. Osborne, Senior Roger Mohrlang, Whitworth University William Lane (deceased), Seattle
Translator Pacific University
Trinity Evangelical Divinity School LETTERS AND REVELATION J. Ramsey Michaels, S. W. Missouri
Norman R. Ericson, Senior State University
MATTHEW
Translator
Craig Blomberg, Denver Seminary 1–3 JOHN, REVELATION
Wheaton College
Donald A. Hagner, Fuller Theological Greg Beale, Westminster Theological
Seminary ROMANS, GALATIANS Seminary
David Turner, Grand Rapids Baptist Gerald Borchert, Northern Baptist Robert Mounce, Whitworth
Seminary Theological Seminary University
MARK Douglas J. Moo, Wheaton M. Robert Mulholland Jr., Asbury
Robert Guelich (deceased), Fuller College Theological Seminary
Theological Seminary Thomas R. Schreiner, The Southern
George Guthrie, Union University Baptist Theological Seminary SPECIAL REVIEWERS
Grant R. Osborne, Trinity Evangelical 1 & 2 CORINTHIANS F. F. Bruce (deceased), University
Divinity School of Manchester
Joseph Alexanian, Trinity
Kenneth N. Taylor (deceased),
LUKE International University
Translator, The Living Bible
Darrell Bock, Dallas Theological Linda Belleville, Bethel College,
Seminary Mishawaka, Indiana
Douglas A. Oss, Central Bible College COORDINATING TEAM
Scot McKnight, North Park
Robert Sloan, Houston Baptist Mark D. Taylor, Director and Chief
University
University Stylist
Robert Stein, The Southern Baptist
Ronald A. Beers, Executive Director
Theological Seminary
EPHESIANS—PHILEMON and Stylist
JOHN Harold W. Hoehner (deceased), Mark R. Norton, Managing Editor
Gary M. Burge, Wheaton College Dallas Theological Seminary and O.T. Coordinating Editor
Philip W. Comfort, Coastal Carolina Moises Silva, Gordon-Conwell Philip W. Comfort, N.T.
University Theological Seminary Coordinating Editor
Marianne Meye Thompson, Fuller Klyne Snodgrass, North Park Daniel W. Taylor, Bethel University,
Theological Seminary Theological Seminary Senior Stylist
 TABLE OF ANCIENT
WEIGHTS, MEASURES, AND COINS

WEIGHTS talent (60 minas) 75 pounds 34 kilograms

mina (50 shekels) 1.25 pounds 600 grams
shekel 0.4 ounces 11.4 grams
pim (2/3 shekel) 0.25 ounces 8 grams
beka (1/2 shekel) 0.2 ounces 5.7 grams
gerah (1/20 shekel) 0.02 ounces 0.6 grams
litra 12 ounces 327 grams

LENGTHS long cubit 21 inches 53 centimeters

cubit 18 inches 45 centimeters
span 9 inches 23 centimeters
handbreadth 3 inches 8 centimeters
fathom 6 feet 1.8 meters
rod 10.5 feet 3.2 meters
stadion 205 yards 187 meters

CAPACITIES Dry Measures

cor/homer (10 ephahs) 5 bushels 182 liters
lethek (5 ephahs) 2.5 bushels 91 liters
ephah 0.5 bushels 18 liters
seah (1/3 ephah) 5 quarts 6 liters
omer (1/10 ephah) 2 quarts 2 liters
cab (1/2 omer) 1 quart 1.3 liters
Liquid Measures
bath 5.5 gallons 21 liters
hin (1/6 bath) 1 gallon 3.8 liters
log (1/72 bath) 0.3 quarts 0.3 liters

COINS Roman
denarius 1 day’s wages (for a laborer)
as 1/16 denarius
quadrans 1/64 denarius
Greek
drachma ~1 denarius
didrachma 2 drachmas
stater 4 drachmas
Jewish
lepton 1/2 quadrans

A 40
OLD
T E S TA M E N T
 INTRODUCTION TO
THE OLD TESTAMENT
The Old Testament is God’s word to his people through the ages. It describes the creation of the
world and humanity, the origin of sin, and the beginning of God’s plan of redemption. Through it
we gain a much clearer understanding of who God is, what he is doing, and how we should live.
The Old Testament stimulates our imaginations and arouses our emotions. It is made up of
gripping stories of real events, stirring poems, and bracing exhortations. It teaches us God’s plan,
reveals God’s will, and helps us make decisions. Reading the Old Testament is like looking into a
mirror, for it reveals our soul. It plants a seed that grows, ultimately transforming our character.
Jesus emphasized the importance of understanding the Old Testament (Luke 24:25-27), and
Paul was speaking primarily of the Old Testament when he wrote, “All Scripture is inspired by God
and is useful to teach us what is true and to make us realize what is wrong in our lives” (2 Tim 3:16).
The Old Testament provides us with a profound knowledge of God, ourselves, and the world.
SETTING individuals to a great nation. Egypt ter than God. This sin placed a
Israel’s geography encompasses continued to play a role in the story barrier between God and humans
rugged wadis (seasonally dry river of Israel. Toward the end of Israel’s and brought death to all humanity.
beds), agriculturally rich valleys, kingdom period, the last desper- God’s holy presence became deadly
rolling hills, arid wilderness, and ate kings hoped that Egypt would to Adam and Eve, and God ejected
sandy coasts. The Bible describes save Judah from the Babylonians. them from Eden. Even in the midst
Israel as a fertile land, one “flowing Egypt turned out to be “a reed that of judgment for their sin, however,
with milk and honey” (Exod 3:8, splinters beneath your weight and God remained involved, working
17; Num 13:27). But a lack of rain- pierces your hand” (2 Kgs 18:21). for their redemption.
fall can trigger devastating famines. Directly north of Israel was Aram After Eden, the OT describes a
The land of Israel was previously (Syria), with Damascus as its chief split between those who chose to
called Canaan. Before the people city. Israel experienced frequent follow God and those who rejected
of Israel occupied the land, Canaan conflicts with Aram, beginning dur- him: for example, Abel and Seth
was composed of a number of ing the time of David. versus Cain, righteous Noah versus
loosely allied city-states, each with Toward the end of the OT pe- his wicked generation, Isaac versus
its own king. The Canaanite people riod, the Persian empire gained Ishmael, and Jacob versus Esau and
remained a political threat until the power. Persia occupied the region Laban.
just east of Mesopotamia. Persia’s A crucial transitional point came
time of King David, who decisively
rise to power began in the mid- when God offered great promises
defeated both the Canaanites and
500s BC and included the defeat of to Abraham. He called Abraham
the Philistines. The Canaanite wor-
Babylon in 539 BC. Judea became a to leave Ur (around 2100/1900 BC)
ship of Baal and Ashtoreth, how-
province in the Persian empire and and “go to the land that I will show
ever, continued to plague Israel.
remained so until Alexander the you” (Gen 12:1). Unlike Adam
Compared to the superpowers of and Eve, Abraham trusted God and
the day (Assyria, Babylon, the Hit- Great defeated Persia in 331 BC.
responded obediently to him. As
tites, Egypt, and Persia), Israel was a a result, God began carrying out
small but strategically significant na- THE OLD TESTAMENT STORY his redemptive plan for human-
tion, located along the main route The Bible begins with the account ity through Abraham and his de-
between Mesopotamia and Egypt. of creation (Gen 1–2). God created scendants. Thus, Abraham became
Various nations controlled Meso- the heavens, the earth, and the first the father of a great nation, with
potamia throughout the OT: Assyria humans, and he pronounced it all many descendants and much land.
to the north, Babylon to the south, “very good.” God provided Eden, a Genesis 12—Joshua 24 describes
and Persia to the east. All three of wonderful place for human beings how God multiplied the descen-
these powers constantly tried to ex- to live. Adam and Eve enjoyed a har- dants of Abraham and ultimately
pand their borders. monious and fulfilling relationship brought them into possession of the
Egypt was also a superpower with God and with each other. Promised Land of Canaan.
during much of the OT period. The All this changed quickly. Gen- God desired that Abraham’s
Nile River defined ancient Egypt esis 3 introduces the serpent, who descendants, the nation of Israel,
and was the source of its wealth. injected discord into this harmoni- would obey God and prosper in
During the time between Joseph ous world. The serpent taught Eve the land he gave them and that the
and the Exodus, Egypt oppressed and Adam to distrust God, and surrounding nations would turn to
and enslaved the people of Israel as they chose to rebel against God the true God. However, like Adam
they grew from a family of seventy in the belief that they knew bet- and Eve in Eden before them, the
INTRODUCTION TO THE OLD TESTAMENT . . . . . . . . . . . . . . . . . . . . . . . . . . . . .4

Israelites were not satisfied with all had been giving them a written ferred to these divisions as “the law
that God gave them, instead turn- revelation of his will, his purposes, of Moses,” “the prophets,” and “the
ing to false gods to find happiness. and his acts in Israel’s history. Psalms” (Luke 24:44). Jewish read-
The rest of the OT continues the The prophecy of Malachi, writ- ers of the Hebrew Bible sometimes
story of Israel’s persistent sin and ten a little before 400 BC, closes the refer to their Scripture by taking the
God’s unwavering commitment to OT story. The OT does not end with first letters of these three parts and
them. Although God consistently a strong sense of closure, but with forming the word “Tanak.”
judged their sin, he also remained anticipation of even greater things The Hebrew Bible combines into
patiently involved with his people. to come. The return to Jerusalem twenty-four books the same mate-
Following Israel’s settlement in and the rebuilding of the Temple rial that is presented as thirty-nine
Canaan, the period of the judges was a “down payment” of God’s re- books in the English OT. In the
was marked by political fragmen- demption for his people. However, Hebrew Bible, the first five books
tation and spiritual confusion. the prophets understood that these constitute the Torah. This section,
God then allowed the people to events were not the ultimate real- also called the Pentateuch, is un-
choose a king to rule them. The ization of hope. changed in English Bibles. The sec-
monarchy began with the anoint- ond section, the Prophets (Nebi’im),
ing of Saul (around 1050 BC), and has two parts. The Former Proph-
it reached a high point with David THE CANON OF ets, called the historical books in
(1011–971 BC) and the early part of THE OLD TESTAMENT English Bibles, are followed in the
Solomon’s reign (971–931 BC). Due The text of the OT was written over a Hebrew Bible by the Latter Proph-
to Solomon’s sin, however, God period of approximately 1,000 years, ets. The third section, the Writings
divided Israel into two parts, the beginning with Moses and extend- (Ketubim), contains miscellaneous
northern and southern kingdoms, ing to the Persian period following books, including the books of po-
after Solomon’s death in 931 BC. the Jews’ return to Judah from exile. etry and wisdom.
From the beginning of the di- God used Moses and many others— In later Judaism, the “Five Scrolls”
vided monarchy (931 BC) to the judges like Samuel, kings like David (Megilloth) were read at the impor-
end of the OT period (about 400 and Solomon, prophets like Isaiah tant feasts and arranged in order
BC), the prophets called the people and Jeremiah, priests like Ezra, and of their observance in the holiday
of Israel and Judah to return to God, other people whose names we don’t calendar (see chart, “Israel’s Festi-
but most trusted the surrounding even know—to write parts of Israel’s vals,” p. 235): Ruth was read at the
nations and their false gods. The history and literature. Festival of Pentecost, Song of Songs
northern kingdom of Israel, with its at Passover, Ecclesiastes at the Festi-
capital Samaria, lasted until 722 BC, The Order of the Hebrew Bible val of Shelters, Lamentations at the
when Assyria conquered it and The order of books in the Hebrew anniversary of the destruction of Je-
deported its people. The southern Bible differs from the order of the rusalem (the 9th of Ab), and Esther
kingdom of Judah, with its capital books in English Bibles (see charts, at Purim.
Jerusalem, lasted until the Babylo- below and at right). The Hebrew
nians defeated it in 586 BC, destroy- Bible is divided into three parts: In- The Order of the English OT
ing the Temple and taking many of struction (Torah), Prophets (Nebi’im) English Bibles follow the order of
the people of Judah into exile. and Writings (Ketubim). Jesus re- the Greek translation of the OT (the
The destruction of Jerusalem
and the Exile of the Israelites did 1. Instruction 2. Prophets 3. Writings
not end Israel’s story. Even as the (Torah) (Nebi’im) (Ketubim)
prophets had proclaimed devas- Genesis Former Prophets Psalms
tating judgment on God’s people, Exodus Joshua Job
they also announced a future hope Leviticus Judges Proverbs
for the remnant. The Exile lasted Numbers Samuel (1 & 2) Five Scrolls (Megilloth):
until 539 BC, when Persia defeated Deuteronomy Kings (1 & 2) Ruth
Babylon and allowed the Jews to re- Latter Prophets Song of Songs
turn to Judah to rebuild Jerusalem Isaiah Ecclesiastes
and the Temple. By 515 BC, the Jews Jeremiah Lamentations
had rebuilt a smaller, second Tem- Ezekiel Esther
The Twelve: Daniel
ple (see Ezra 6:15). Ezra arrived in
Hosea Ezra–Nehemiah
458 BC and reestablished God’s law Joel Chronicles (1 & 2)
in Judah. In 445 BC, Nehemiah be- Amos
came governor of Judah and rebuilt Obadiah
the walls of Jerusalem. During the Jonah
period after the Exile, many people Micah
of Judea finally worshiped the Lord, Nahum
the God of Israel, exclusively. They Habakkuk
also came to recognize the true sig- Zephaniah
nificance of the OT records: God Haggai
Zechariah
Malachi
The Hebrew OT
5 . . . . . . . . . . . . . . . . . . . . . . . . . . . .I N T R O D U C T I O N T O T H E O L D T E S T A M E N T

Septuagint), which groups books not treat a biblical book as a collec- Consider the Historical and
according to genre and places the tion of isolated sayings. Rather, the Cultural Background of the Book
books within each genre in chrono- books contain connected stories, The inspired authors of the OT
logical order. The Greek and Eng- instructions, and poems. The mean- lived and wrote in a time and cul-
lish OT begins with the Pentateuch. ing of the individual verses can be ture very distant from ours. We
Next come the historical narratives; discovered only in the flow of the should seek to understand what
then the poetical books, arranged whole literary piece, which occurs was taking place during the time
in chronological order according by reading large blocks at a time. period the author describes as well
to their setting or traditional date While this principle does not stop as the (often different) time period
of composition; and finally the us from turning to the middle of a when the author was writing. For
prophets, in two parts. The major biblical book to read a few verses, example, the book of Chronicles
(largest) prophets appear in chrono- we should also seek to develop an describes events that took place
logical order. They are followed by understanding of the message of from the time of David to the Ex-
the twelve minor (shorter) proph- the whole book. In other words, we ile (about 1000–600 BC), but it was
ets, which also follow a general should exercise great caution not probably written in Judea follow-
chronological arrangement. to distort God’s message when we ing the return from exile (around
read small pieces of Scripture. The 400 BC). Knowing the details and
book introductions in the NLT setting—both of the events that are
INTERPRETING Study Bible help with this process described and of the time in which
THE OLD TESTAMENT by providing an overview of each
the book was written—will help us
Christians sometimes find the OT book’s contents and message.
understand Chronicles and its mes-
difficult to read and understand,
Identify the Genre of the Book sage more clearly. The same holds
with content that seems strange
and Passage true for other books of the OT.
and distant. What is the connection
between Christianity and animal Contemporary readers are familiar Read the Old Testament in the
sacrifices, religious circumcision, with a variety of genres such as biog- Light of Christ’s Coming
strange dietary laws, the curses of raphies, textbooks, and newspaper
the Psalms, and the history of an- editorials. The content of the OT Jesus said that the whole OT an-
cient Israel? To understand the OT can also be grouped into genres. ticipated his coming, suffering, and
better, we must realize that it is The genres in the OT include his- glory (Luke 24:25-27). Jesus is the
an ancient book, with the oldest tory (e.g., Samuel), treaty/covenant center of biblical revelation. The
parts written some 3,500 years ago. (e.g., Exod 19–24), sermon (e.g., OT anticipates him, and the NT de-
It also comes from a culture, the Deuteronomy), poetry and prayers scribes him.
ancient Near East, vastly different (e.g., Psalms), wisdom (e.g., Prov- NT authors recognized this, so
from ours. Most importantly, the erbs), prophecy (e.g., Jeremiah), they frequently cited the OT to
books were written before the com- and apocalyptic (e.g., Dan 7–12). explain that the glorious events
ing of Christ. Different genres should trigger happening in their day were fore-
The following principles can different reading strategies. Just as shadowed and foretold by the OT.
help readers as they study the OT. we approach a biography differ- Christians, too, should read the OT
ently than we approach a novel, we from the perspective of the death
Read Each Passage in Context should try to understand how to and resurrection of Christ. While
With the Bible, as with all good approach the different genres of the it is crucial first to interpret each
literature, gaining a grasp of the OT. The book and section introduc- OT passage or book in the context
whole helps us appreciate and tions in the NLT Study Bible offer of its original audience, we under-
understand the parts. We should help in understanding OT genres. stand the OT better when we read
it in light of its fulfillment in Jesus
Christ.
Pentateuch Historical Books Poetry and Wisdom Prophets
Genesis Joshua Job Isaiah
Exodus Judges Psalms Jeremiah MEANING AND MESSAGE
Leviticus Ruth Proverbs Lamentations Scripture describes God’s nature
Numbers 1 Samuel Ecclesiastes Ezekiel and explains his acts in history. By
Deuteronomy 2 Samuel Song of Songs Daniel reading the OT, God’s people learn
1 Kings Minor Prophets: about who God is by observing and
2 Kings Hosea participating in what he does.
1 Chronicles Joel
2 Chronicles Amos God’s Nature, Character, and Acts
Ezra Obadiah God’s special name in the OT is
Nehemiah Jonah Yahweh. The name comes from
Esther Micah
the Hebrew word meaning “to
Nahum
Habakkuk be.” God told Moses that his name
Zephaniah means, “I AM WHO I AM” (Exod
Haggai 3:14). In other words, God defines
Zechariah
Malachi The English OT
INTRODUCTION TO THE OLD TESTAMENT . . . . . . . . . . . . . . . . . . . . . . . . . . . . .6

himself. Nothing else defines him, The OT asserts the very opposite Each of God’s covenants builds on
but he defines everything. In most of these beliefs and all others that the previous ones; new covenants
English translations, including the grow out of a pagan worldview: do not replace the old.
NLT, this name for God is usually Through his covenants, God
The universe is unified as the
translated “the LORD” (capitalized). established special relationships
creation of the one true God.
Most often, the OT describes between himself and his people. In
God by picturing him in relation- He alone is God, in no way the covenants, God made promises,
ship. God relates to people as savior, comparable to other so-called stated obligations, and threatened
king, shepherd, warrior, husband, gods, and he has a completely judgment if his people did not
and in many other roles. God also separate existence from the obey him. When they disobeyed,
reveals who he is by what he does: cosmos. God sent his prophets to warn his
for example, dividing the Red Sea, God cannot be manipulated disobedient people, urging them
causing the walls of Jericho to fall, through the cosmos because he to turn from breaking his law and
establishing David as king, allow- is not the cosmos. return to faithful obedience. The
ing the Babylonian army to defeat God created the world as a curses stipulated in the covenant
Jerusalem, and restoring his people universe with his own unified provide the basis for God’s judg-
to the land after the Exile. purposes. Human beings have ment (see Deut 28), which he ul-
The primary message of the OT meaning by fulfilling God’s timately brought: Jerusalem was
is that God saves his people and purposes for them. destroyed and most of the Israelites
judges those who resist him. He Human beings are designed were sent into exile.
passionately pursues his sinful peo- not to appease capricious Yet God was not finished with
ple in order to establish a commu- and power-hungry gods but his people: He brought some of
nity that is in harmony with him, a to worship and obey a loving them back from exile. They had
kingdom that recognizes and serves Creator. been humbled and were more obe-
its divine King. dient—they finally stopped wor-
Ultimate security and peace shiping other gods and worshiped
There Is One God come from trusting and the Lord alone. God also promised
The OT launches a sustained attack worshiping the Creator.
to make a new covenant with them
on the prevailing worldview of the From beginning to end, the OT (Jer 31:31-34). In the context of this
ancient Near East, which was that makes these and many related new covenant, God would “forgive
the heavens and the earth, infused points in order to correct the seduc- their wickedness” and “never again
with deities, constitute the sum to- tive but incorrect and deadly pagan remember their sins” (Jer 31:34),
tal of reality. The implications of worldview. causing all Israel finally to know
this false worldview, which contin- and obey him.
ues in much of the world today, are God’s Covenants with His People The establishment of the new
many and far-reaching: The concept of covenant is central to covenant came with the Messiah.
the message of the OT. From Gen- Jesus Christ, God’s promised Savior
Because the heavens and the esis onward, the covenant becomes and King, fulfilled the old covenant
earth contain many diverse the most persistent metaphor for (Matt 5:17-20) and initiated the
parts, many gods exist. God’s relationship with his people new covenant, a relationship with
Because the gods are the cosmos, (see “God’s Covenant Relationships” all who trust in him (John 3:16;
we can manipulate the gods by at Gen 12:1-9, p. 44). A covenant is Acts 2:38-39) based on his own sac-
manipulating the cosmos. a relationship that gives promises rifice (Luke 22:20). Those who par-
and imposes obligations. OT cov- ticipate in this relationship inherit
Because humans are obsessed enants were similar to treaties be- eternal fellowship with God and all
with sex, the gods are also. tween two nations, where a Great his people (John 3:36; 5:24; Rom
Because the universe exists King would enter into a relation- 5:21; 1 Jn 2:24-25).
without purpose, the gods have ship with a vassal nation (see Deu-
no purpose except survival teronomy Introduction, “Literary FURTHER READING
through the acquisition of Form,” p. 314). The term covenant BILL T. ARNOLD AND BRYAN E. BEYER
power—and so humans must describes the relationships God Encountering the Old Testament:
pursue power as well. established with humanity and all A Christian Survey (1999)
creation through Noah (Gen 9:1-
Because the gods are selfish and CRAIG BARTHOLOMEW AND
17), with Abraham and his descen-
unmerciful, humans must seek MICHAEL GOHEEN
dants (Gen 15:1-21), with Israel
their favor by appeasing their The Drama of Scripture: Finding Our
through Moses (Exod 19:3–24:11),
appetites. Place in the Biblical Story (2004)
and with David and his offspring
Because there are many (2 Sam 7:8-16). God’s relationship RAYMOND B. DILLARD AND
gods, humans must seek the with Adam also had the character TREMPER LONGMAN III
protection of their own gods of a covenant, complete with com- An Introduction to the Old Testament,
against other people’s gods. mands, promises, and warnings. 2nd edition (2006)
 ARCHAEOLOGY AND SOURCES FOR
OLD TESTAMENT BACKGROUND
In the past two hundred years, archaeology has experienced a huge information explosion in
terms of both artifacts and texts from the ancient Near East. Every item must be placed into a large
historical context, and, where relevant, must cautiously be placed in a proper relationship to biblical
materials. Properly identified and interpreted, archaeological materials may illustrate, illuminate,
demonstrate, confirm, or challenge the biblical text. These same artifacts and texts cannot be used
at a theological level to “prove” the spiritual, religious, or theological claims of the biblical text.
It is obviously impossible for a spade or a trowel to prove or disprove the spiritual revelations
and assertions of Scripture. But these materials may confirm and make plausible certain historical
perspectives and claims of those texts. It is fair to say that archaeology validates Hebrew history and
explains many formerly obscure terms and traditions in both the OT and NT. It thus provides an
authentic background for the prophecies culminating in Jesus Christ.
THE DEVELOPMENT OF destruction of important archaeo- mation is forthcoming. The huge
BIBLICAL ARCHAEOLOGY logical sites. The scientific study cache of ancient Near Eastern ma-
Modern archaeology in the Middle of ancient tells (strata of dirt and terial makes the historical reliabil-
East began when Napoleon took cultural debris compacted together ity of the OT arguably firm.
with him into Egypt (1798) a team into mounds over the millennia) These archaeological source ma-
of specialists to record the ancient began in Palestine in 1890, when terials show the people of Israel as
wonders of Egypt. They happened Flinders Petrie adopted methods fellow participants in the ancient
to find the Rosetta Stone (1799), used to excavate Troy, systemati- Near East of their day. It is pos-
which provided the unexpected key cally unearthing and studying the sible to see the men and women
to the decipherment of Egyptian various strata (layers of occupation) of Scripture as real persons, as true
hieroglyphics (1819, 1822). The of a city. This approach to archaeol- children of their age, grappling
floodgates opened to a heightened ogy in Palestine flourished as ap- with life’s problems. And from
interest in the wonders of the an- propriate techniques, tools, and time to time they catch a vision of
cient Near East and to the light they record-keeping developed. Today, God as all powerful and all holy, as
might shed on the Bible—the an- a combination of methods is em- guiding the destinies of individuals
cient Near East’s greatest religious, ployed, including “surface surveys” and nations, and as bringing about
literary, and historical artifact. In and aerial photography used to get his purposes in history. Ancient
1845, Akkadian (the language of information about whole regions. texts and artifacts show that Israel
old Babylon) was deciphered using shared in the social structures and
the Behistun Inscription (518 BC), worldviews of the surrounding
THE CONTRIBUTION OF cultures. But these texts and arti-
which, like the Rosetta Stone, was
inscribed in three languages. The
BIBLICAL ARCHAEOLOGY facts also show striking contrasts
deciphering of several other lan- Various ancient Near Eastern texts between the people of Israel and
guages soon followed. and artifacts have helped scholars the world in which they lived—for
After that, the archaeology of paint—both with a broad brush Israel claimed a relationship with
the ancient Near East prospered and in some cases with detail—a the Lord, the one true God, and did
and drew worldwide attention. Ar- cultural and historical backdrop not worship many gods as neigh-
chaeologists, scholars, and treasure of OT eras across the centuries. An- boring nations did. The people of
hunters were amazed at the creation cient texts and artifacts help us see Israel’s faith in and experience of
and flood stories, legal documents, the OT in its larger context and bet- the Lord make them unique in the
ancient civilizations and languages, ter understand its history, its liter- ancient world, a uniqueness that
religious and theological systems, ary qualities, and even its theologi- comes into vibrant, colorful relief
sacrificial rituals, tabernacles, tem- cal perspectives. through the texts and artifacts of
ples, palaces, wisdom literature, In principle, archaeologists have the ancient Near East.
covenants and covenantal forms no particular interest in “proving
and rituals, war stories, birth stories, the truth” of the Scriptures. And PRIMARY SOURCES
king lists, pagan prophetic parallels, in fact, it is sometimes difficult
and much more. to reconcile interpretations of ar- [RANE] Bill T. Arnold and Bryan E.
In the beginning, it was treasure chaeological data and the evidence Beyer, Readings from the Ancient
hunters who made many of the sig- of Scripture. Such conflicts are few Near East (2002)
nificant finds, and their methods in number, however, and tend to [COS] William W. Hallo, ed., The
were often haphazard and caused diminish noticeably as new infor- Context of Scripture (2003)
ARCHAEOLOGY AND SOURCES FOR OLD TESTAMENT BACKGROUND . . . . . . . . . .8

[AEL] Miriam Lichtheim, Ancient [ATSHB] Kenton L. Sparks, Ancient Alfred J. Hoerth, Archaeology and
Egyptian Literature (1971–1980) Texts for the Study of the Hebrew the Old Testament (1998)
Bible (2005) K. A. Kitchen, On the Reliability of
[OTP] Victor H. Matthews & Don
C. Benjamin, eds., Old Testament the Old Testament (2006)
Parallels: Laws and Stories from FURTHER READING John H. Walton, Ancient Near
the Ancient Near East (2006) Susan Wise Bauer, The History of Eastern Thought and the Old
[ANET] James B. Pritchard, ed., the Ancient World (2007) Testament (2006)
Ancient Near Eastern Texts Richard S. Hess, Israelite Religions: Michael O. Wise, et al., The Dead
Relating to the Old Testament An Archaeological and Biblical Sea Scrolls (2005)
(1969) Survey (2007)

Ancient Texts and Artifacts Relating to the Old Testament. The Old Testament was written in a complex era of history, and
many parallels to the OT have been found in ancient artifacts and documents. This chart lists many of these items with their
original date and a description. The “Sources” column lists English translations of the texts of these artifacts; the abbreviations
are listed under “Primary Sources,” above. The final column lists OT passages that parallel these sources in some manner: In
some cases, the ancient source is similar to its OT parallels or provides cultural background; in other cases, the ancient source
corroborates specific OT details.

Title Date Description Sources OT Parallels

Memphite Creation 2700 BC Egyptian creation account RANE 63–65; Gen 1–2
OTP 3–6
Famine Stela 2700 BC Egyptian monumental texts with seven COS 1.53 Gen 12, 41
years of famine as a motif
Sumerian Proverbs 2600~2000 BC Examples of Sumerian proverbs COS 1.174–175 Proverbs, Ecclesiastes
Ebla Archives 2500 BC A huge cache of Sumerian texts that OTP 240–243 Background of Genesis
(about) depict the pre-patriarchal world
Instructions of 2500 BC One of Egypt’s great wise men teaches his OTP 283–288; Prov 2, 6, 23, 25–26;
Ptah Hotep (about) son how to succeed in life and vocation RANE 182–184 Ecclesiastes
Ra and the Serpent 2400 BC Egyptian story that pictures the sun and OTP 28–31 Gen 3
a serpent in opposition
Gudea Cylinders 2000s BC Sumerian instructions to build a temple ANET 268–269 Exod 25–40; 2 Sam 7–8;
1 Kgs 6
Sargon Legend 2000s BC An Akkadian legend: Sargon I rescued RANE 75–76; Exod 2
from a river in a basket OTP 55–58
Dream 2000 or An Egyptian list of how to interpret a COS 1.33 Gen 40–41
Interpretation 1300 BC dream
Lament over Ur 2000 BC A Sumerian laments the fall of the city of RANE 222–225 Lamentations
(about) Ur and abandonment by the gods
Prophecies of 1990 BC Egyptian prophecies: Neferti “predicts” RANE 210–212; 1 Kgs 13; Dan 2–6
Neferti (about) Pharaoh Amenemhet I (1991–1960 BC) OTP 235–240
Epic of Gilgamesh 1900 BC Sumerian and Akkadian epic: the great RANE 66–70; Gen 6–9
flood, death, a “Noah” figure, and the COS 1.132;
search for eternal life OTP 11–20
Lipit-Ishtar Laws 1800s BC Collection of Sumerian laws RANE 106–109 Exod 19–24; Deut 12–26
Travels of Sinuhe 1800–1000 BC An Egyptian narrative that includes RANE 76–82; Gen 37–50
descriptions of Canaan and Syria COS 1.38
Code of 1750 BC Akkadian laws that parallel the laws of RANE 111–114 Exod 20–24; Lev 16–26;
Hammurabi (about) Moses Deut 12–26
Sumerian King 1700s BC Lists of Sumerian kings, including long RANE 150–151; Gen 5; Deut 17:14-20;
Lists life spans before the flood OTP 21–32 1 Sam 8; 12
Mari Tablets 1700s BC Akkadian correspondence between OTP 318–322 Genesis—Numbers
famous kings reflecting conditions during
the patriarchal era; mention of “Habiru”
Atrahasis Epic 1700s BC Sumerian creation and flood stories; RANE 21–31; Gen 1–11
“Noah” figure COS 1.130
Hittite Laws 1650–1200 BC Hittite legal texts arranged by topics; RANE 115–116; Exod 19–24; Deut
scapegoat laws and levirate laws OTP 70–72 12–26; Lev 17–26
Emar Tablets 1550–1200 BC Akkadian tablets containing important RANE 127; COS Lev 8:30; 23:1-44; Num
legal, ritual, and religious texts 1.123–126; 2.137 28–29; Deut 16, 31–32
9 . . . . . . . . . ARCHAEOLOGY AND SOURCES FOR OLD TESTAMENT BACKGROUND

Title Date Description Sources OT Parallels

Amarna Letters 1550~1150 BC Akkadian letters written by Canaanite RANE 166–168; Joshua (Israel’s invasion
and Tell el-Amarna kings seeking Egypt’s help against OTP 77–80 might be reflected)
Tablets invading enemies, including “Habiru”
Egyptian Love 1400~1000 BC Egyptian dialogues and monologues RANE 192–193; Song of Songs
Songs using sensual language OTP 297–301
Nuzi Tablets 1400s BC Hurrian texts describing various social, RANE 72–74; General OT background;
religious, legal, and political customs COS 3.121 references to Baal cult
Ras Shamra 1400s BC Hundreds of tablets that illuminate COS 1.88, 104; Understanding of pagan
Tablets pagan religion in Ugarit and perhaps in OTP 263–274 religious practices;
Canaan references to Baal cult
Hittite Treaties 1400–1200 BC Hittite documents that illustrate RANE 97–100 Exod 19–24;
covenantal forms Deuteronomy; Josh 24
Rituals against 1350 BC Ugaritic prayers to render a serpent’s COS 1.94 Num 21:4-9; Deut 32:33
Reptiles venom powerless
Hymn to Aten 1300s BC An Egyptian poem praising the sun RANE 196–197 cp. Ps 104
Urim and 1300, 800s, Hittite, Akkadian, and Egyptian texts COS 1.78, 127 Exod 28:30; Lev 8:8;
Thummin 600s BC related to discovering the gods’ will Deut 33:8; Ezra 2:63;
Neh 7:65
Tale of Two 1225 BC An Egyptian tale: A man rejects his sister- COS 1.40 Gen 39
Brothers in-law’s advances
Merneptah Stela 1209 BC Pharaoh Merneptah’s monument RANE 160; Joshua
recording his campaigns; first mention of OTP 81–84;
Israel outside of OT COS 2.6
Hittite Proverbs 1200s BC? Various Hittite proverbs COS 1.81–82 Proverbs; Jer 31:29
Kherem: A Thing 1200s BC A Hittite text that records things “devoted” COS 1.72 Lev 27:28-29; Josh 6:17-
Devoted to a god for destruction 19, 24; 1 Sam 15:2-3
Annals of 1200 BC Egyptian annals describing battle(s) ANET 262–263; Judg 13:1–16:31;
Rameses III (about) of Rameses III with the Sea Peoples, OTP 151–154 1 Samuel
including the future Philistines
Neo-Assyrian Laws 1100s BC Laws of the Neo-Assyrian Empire RANE 114–115 Exod 19–24; Deut 12–26
Travels of 1090 BC An Egyptian semi-fictional travelogue RANE 212–215; Gen 34
Wenamun that includes descriptions of Canaan COS 1.41
Ludlul Bel Nemeqi 1000s BC The sufferings of a noble Babylonian, RANE 177–179; Job
somewhat reminiscent of Job COS 1.153
Enuma Elish 1000 BC Akkadian cosmology and creation RANE 31–50 Gen 1–2
(about)
Babylonian 1000~500 BC A sufferer and a companion dialogue RANE 179–182 Job, Ecclesiastes
Theodicy about life and suffering
Dialogue of 1000~500 BC A slave and his master discuss the lack of COS 1.155 Job, Ecclesiastes
Pessimism real value in anything
Inscription of 920 BC An inscription by Egyptian pharaoh ANET 242–243 1 Kgs 11:40; 14:25-28
Shoshenq I Shoshenq I (Shishak)
Assyrian Eponym 910–612 BC A list of selected officials for each year COS 2.1131 1–2 Kings; see “The
Canon along with natural events that facilitate Chronology of Israel’s
dating with the modern calendar Monarchy,” p. 562
Gezer Calendar 900 BC Oldest example of Canaanite (old RANE 171
Hebrew); describes agricultural cycles
Annals of 850~824 BC Royal annals describing Shalmaneser III’s OTP 176–181 1 Kgs 16–22; 2 Kgs
Shalmaneser III incursion into Syria–Palestine and 9:1–10:33
mentioning Ahab and Hadadezer
Tell Dan 850 BC (about) An Aramaic inscription containing the RANE 165; 1 Samuel—2 Kings
Inscription first reference outside the OT to the COS 2.39;
“house of David” OTP 160–161
Mesha Stela, 850 BC Moabite monuments that list Omri, Ahab, RANE 160–162; Deut 7:26; Josh 6:17,
Moabite Stone King Mesha, and possibly the house of OTP 157–159 40; 1 Kgs 11:44; 16:21-
David; concept of kherem 28; 2 Kgs 3:4; 25:30
Black Obelisk 827 BC Akkadian monument that describes RANE 144–145; 1 Kgs 19:16; 2 Kgs 8:7-
the successor of Shalmaneser III and OTP 122–124 15; 9:1-13; 10:31-36
mentions Jehu and Ahab
A R C H A E O L O G Y A N D S O U R C E S F O R O L D T E S T A M E N T B A C K G R O U N D . . . . . . . . . 10

Title Date Description Sources OT Parallels

Zakkur Inscription 800 BC Zakkur, king of Hamath, honors his god, RANE 163–165 1 Kgs 15; 19–20; 2 Kgs
mentions Ben-hadad 6; 8; 13
Babylonian 745–120 BC Yearly records covering a period that RANE 155–159; 1 Kgs 2:10; 11:43; 2 Kgs
Chronicles included many biblical events, including COS 1.137 17–24; Jer 37:1; Dan
722, 605, 597, and 539 BC 5:30; 6:28
Annals of Tiglath- 744–727 BC Annals of the king who founded the Neo- RANE 145; 2 Kgs 15–16; 2 Chr 28:16-
Pileser IV (Pul) Assyrian empire; encounters with Israel OTP 125–126 21; Isa 7:1–8:10
Annals of Sargon II 722–706 BC Akkadian king Sargon II describes his RANE 145–146; cp. 2 Kgs 17–18; Isa
conquest of Samaria and destruction of COS 2.118A; 10:27-32; 14:1-32; 20:1
the northern kingdom of Israel OTP 127–129
Siloam Inscription 701 BC Hebrew inscription describing the RANE 171–172 2 Kgs 20:20; 2 Chr 32:30
completion of Hezekiah’s tunnel
Sennacherib Prism 701 BC Akkadian inscription describing RANE 146–147; 2 Kgs 18–20; Isa
Sennacherib’s invasion of Judah and OTP 139–140 36:1–39:8
siege of Jerusalem
Balaam Inscription 700 BC Inscription in Aramaic recording the RANE 225–226; Num 22–24, 26
name of Balaam, a “good prophet” who COS 2.27;
died as a result of his actions OTP 124–126
Wisdom of Ahiqar 700–650 BC An Assyrian court tale and the RANE 189–191; Gen 37–50; Proverbs,
instructions of a wise court official OTP 283–288 Daniel, Esther
Yavneh Yam 600s BC A short inscription in Hebrew: A RANE 170; Exod 22:25-27; Deut
Ostracon fieldworker pleads for his cloak, which COS 3.41; 24:12-17; Prov 14:9;
his supervisor had unjustly confiscated OTP 331–332 25:20
Seal of Baruch 600 BC (about) A clay impression found in Jerusalem Jer 36; see “Baruch the
with Baruch’s name Scribe,” p. 1283
Instructions for 600s–500s BC Egyptian wisdom teaching: self-control, RANE 187–189; Prov 22–24
Amenemope kindness, altruism, and the ideal man COS 1.47
Babylonian 595–568 BC Documents describe the good fortune of ANET 308 2 Kgs 25:27-30
Administrative Judah’s king Jehoiachin at the court of
Document Babylonian king Evil-merodach
Lachish Ostraca 589–586 BC Clay tablets in Hebrew describing royal RANE 168–169; 1 Kgs 17:19; 19:7; Jer
military administration and the plight of OTP 134–136 26:20-22; 34:6-7
those under siege
Nabonidus 556–539 BC Nabonidus’s chronicle of his stay in Tema ANET 305–307; Dan 5 (Belshazzar)
Chronicle and the fall of Babylon COS 1.89
Seal of Temah 538~445 BC A stone seal used by one of the Levitical The Jerusalem Neh 7:55
families who went into exile Post, Jan 17,
2008
Cyrus Cylinder 518 BC Cyrus recorded his conquest of Babylon RANE 147–149; 2 Chr 36:22-23; Ezra 1:1-
in 539 BC and gave his theological OTP 193–195 4; 6:1-15; Isa 44:26-28;
explanation of the events Dan 5:30; 6:28
Elephantine Papyri 400s BC These Aramaic papyri describe life ANET 222, 491, Jer 42–44
among Jews who fled to Egypt after the 548–549
fall of Jerusalem
Murashu Tablets 400s BC Akkadian tablets describing economic ATSHB 41 Ezra—Esther
transactions between Babylonians and
Jews who remained in Babylon
Dead Sea Scrolls 300 BC Some of the oldest copies of OT Wise et al., The
(about)— manuscripts and many extracanonical Dead Sea Scrolls
AD 100 documents
 INTRODUCTION TO THE
PENTATEUCH
Yahweh! The LORD! The God of compassion and mercy!
I am slow to anger and filled with unfailing love and faithfulness.
I lavish unfailing love to a thousand generations. I forgive iniquity, rebellion, and sin.
But I do not excuse the guilty.
EXODUS 34:6b-7a

The Pentateuch, the first five books of the Bible, tells the story of how sin entered God’s perfect
world and how God responded. It introduces Abraham and his descendants as agents of blessing
in a world under the curse of sin and death. This collection, Israel’s foundational documents, thus
offers a sobering yet inspiring picture of God’s relationship with humankind.

SETTING did not destroy them immediately, (Exod 19:4-6). God’s revelation of
To help them remain true to God, but their sin put them and their de- himself at Sinai (Exod 19–40) is the
the Israelites who had left Egypt scendants under the curse of death. pivotal event in the Pentateuch.
needed a written record of their Eventually God judged humanity, In the book of Leviticus, God re-
own history and mission. The Pen- but mercifully spared righteous vealed to his people how to main-
tateuch recounts the story of God’s Noah and his family. While the tain a relationship with him, the
curse of sin and death continued
grace to Israel. God rescued the peo- means of forgiveness for their sin,
ple of Israel from slavery in Egypt,to hang over the human race, God and how they should live.
called them to a special covenant called Abraham and his family and Numbers describes Israel’s jour-
relationship with himself, revealed established an eternal covenant ney from Sinai to the plains of Moab.
his will to them, and took care of with them that included a series of God accompanied and provided for
them as they traveled through the generous promises: innumerable his people on their journey, despite
wilderness. Finally, they stood on descendants, permanent title to the their repeated rebellion.
the verge of entering the land of land of Canaan, rule over the land, Finally, Deuteronomy records
Canaan, which God had promised and blessing to all the nations of Moses’ final pastoral addresses to
to their ancestors. the earth. Often, Abraham’s descen- the community of Israel. Moses
dants proved themselves faithless detailed the significance of God’s
and unworthy of the privilege. But covenant and urged the Israelites to
SUMMARY God kept his commitment to save stay true to their Redeemer. If the
The Pentateuch begins with the and bless the human race. people were to enjoy the blessings
book of Genesis, which recounts As the book of Exodus opens, the of the covenant, they needed to
God’s grace in the beginnings of favored family had been enslaved be faithful to God. So Moses chal-
human history and in the lives of by the Egyptians, and seventy indi- lenged them to devote themselves
Israel’s ancestors. God created hu- viduals had grown into the nation anew to God and God alone as they
mankind in his image and autho- of Israel. Then God rescued the prepared to cross the Jordan River
rized humans to govern the world Israelites from Egypt (Exod 1–18) to enter the Promised Land.
in his place (cp. Ps 8). When Adam so that he could establish them as
and Eve rebelled against God, he his covenant people, a holy nation
AUTHORSHIP
Jewish and Christian tradition
recognize Moses as the author of
the Pentateuch, and many schol-
Co nant ars continue to believe that Moses
at Sinai
(Exod 19 Lev 27) wrote much of the Pentateuch and
Journ y from Journ y from that the entire document bears his
Egy t to Sinai Sinai to Ka stamp and authority.
(Exod 1–18) (Num 1–14) Yet this view is not universal. Crit-
T Patriar I ra l Wil rn ical scholars since the mid-1800s
So ourn Wan ring have argued that the Pentateuch was
(Gen 12–50) (Num 15–33) written no earlier than the 600s BC
and is the product of a complex liter-
On t Brin of On t Brin of ary evolution. The prevailing critical
t Promi Eart t Promi Lan Outline of the view, the Documentary Hypothesis, is
(Gen 1–11) (Num 34 Deut 34) Pentateuch that Genesis—Deuteronomy were
I N T R O D U C T I O N T O T H E P E N T A T E U C H . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12

compiled from various sources by the function of the text. Other ap- had been passed on orally. Just as
different groups of people. This hy- proaches have focused on tracing the pieces of the Tabernacle were
pothesis uses the different names how the traditions developed, how constructed and woven by skilled
for God, repeated stories, and the traditions were used in religious craftsmen and then finally assem-
theological emphases to propose settings, or how the literary genres bled by Moses (Exod 35–40), so
that the Pentateuch comes from functioned. literary craftsmen might have com-
four sources: J (“Jahwist,” from Such theories often seem unnec- posed bits and pieces that make up
“Yahweh”), E (“Elohist,” from “Elo- essarily complicated and conjec- the Pentateuch and submitted them
him”), D (“Deuteronomic,” from tural. Evidence in the Pentateuch to Moses, who ultimately approved
Deuteronomy), and P (“Priestly”). itself suggests that Moses did keep them. We can only speculate when
It is thought that these sources records of some of Israel’s experi- these pieces were finally edited in
were written and collected between ences during the wilderness wan- their present form, although the
850 BC and 445 BC, gradually being derings (Exod 17:14; 24:4, 7; 34:27; narrative frame of Deuteronomy
combined and edited until around Num 33:1-2; Deut 31:9, 11). Many suggests it occurred sometime after
Ezra’s time (400s BC). This theory features in specific accounts point the death of Moses. But by the time
has prevailed in the scholarly world to a date of composition in the David organized Temple worship,
since Julius Wellhausen (1844– late Bronze Age (1500s–1200s BC, the content of the Pentateuch as we
1918) made it popular. the era of the Exodus). The OT fre- know it was apparently fixed.
However, advances in literary quently credits Moses with writing Genesis and the other books of
studies are again pointing back the Pentateuch or portions of it (e.g., the Pentateuch can thus be under-
to Moses as the primary author of Josh 1:8; 8:31-32; 1 Kgs 2:3; 2 Kgs stood as the product of Moses’ ge-
the Pentateuch. Critical scholars 14:6; Ezra 6:18; Neh 13:1; Dan 9:11- nius under God’s inspiration, with
do not agree on the underlying 13; Mal 4:4), and the New Testa- later editorial adjustments. Later
sources for many passages, and ad- ment strongly connects the Torah writers—including the New Testa-
ditional sources have been invented with Moses (Matt 19:8; John 5:46- ment authors—spoke of “The Torah
to cover passages that do not fit the 47; 7:19; Acts 3:22; Rom 10:5). of Moses,” or “The Book of the To-
theory. The theory also fails to sat- Do these facts confirm that Moses rah of Moses,” or, as Jesus himself
isfactorily explain the emergence wrote the Pentateuch as we have said, “Moses . . . wrote about me”
of Israel’s monotheism in a totally it? Not necessarily. Several difficult (John 5:45-46). Moses might not
polytheistic world. It assumes that factors remain. First, following have been the only author or editor
the biblical writers borrowed most the custom of literary works in the of the Pentateuch, but the Penta-
of their religious ideas from pagan ancient Near East, the Pentateuch teuch fundamentally and substan-
predecessors. According to the bibli- nowhere names its author. Second, tially comes from Moses, and the
cal records, however, everything the Moses could not have recorded the Israelites accepted it as bearing the
Israelites borrowed from their neigh- account of his own death (Deut 34). full force of his authority.
bors was polytheistic and idolatrous. Further, he would not have known
Israel’s monotheism could not have of a place in northern Israel called
HISTORICAL RELIABILITY
been borrowed. Dan (Gen 14:14; cp. Josh 19:47;
A number of critical scholars view
Archaeological discoveries have Judg 18:28-29), and he would not
the early chapters of Genesis as
also called into question many of have referred to the conquest of
mythological representations of cos-
the criteria used in the Documen- Canaan as a past event (Deut 2:12).
mic and human origins, like similar
tary Hypothesis. For instance, other Thus, the text itself shows signs
Babylonian accounts, rather than
writings from the ancient world that it was updated for complete-
historical presentations of what actu-
confirm the use of different names ness (e.g., the death of Moses) or
ally happened. Recently, this same
for God, repeated stories, and ideas clarification for a later audience
kind of skepticism has characterized
that were supposedly too advanced (e.g., Gen 14:14; 36:1; Deut 2:10-
views toward the patriarchs, as well
for ancient Israel, and the stories 12). Some suggest that the reason
as toward Moses and the Exodus.
about the patriarchs fit their sur- the grammar and syntax of Deuter-
These scholars note that archaeolog-
rounding culture. These discoveries onomy resemble that of Jeremiah,
ical discoveries do not specifically
give background to the texts and who lived more than 500 years after
identify any of the characters or the
contradict the assumptions of the Moses, is that later scribes updated
events in the Pentateuch. However,
Documentary Hypothesis. Archae- the language. Such changes would
the issue is not quite so simple.
ological finds continue to erode the be similar to updating translations
When it comes to archaeological
rationale for dating the writing or of the Bible by replacing old expres-
proof, the absence of evidence is
editing of these books to later eras. sions (“Behold”) with contempo-
not evidence of absence. Discover-
In recent years, with increased rary ones (“Look”).
ies during the past century enable us
awareness of archaeology, critical We can conclude that Moses
to reconstruct patterns of life and an
scholars have begun to study the probably wrote down the speeches
outline of ancient Near Eastern his-
literary forms in the ancient Near he delivered (Deut 31:9-13) and
tory in which the events described
East and in the Bible. Form criticism either wrote or arranged for the
in the Pentateuch are quite at home.
proposed that there was an oral transcription of the revelation he
tradition that lay behind the later received on Mount Sinai. It is plau-
written texts; by comparing these sible that he authorized others to LITERARY GENRES
proposed oral forms, we could write the stories and genealogies We often call the first five books
understand both the meaning and of the patriarchs that previously of the Bible the Pentateuch (“five
13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . I N T R O D U C T I O N T O T H E P E N T A T E U C H

containers”). The New Testament revelation that ultimately culmi- be his people, and at Mount Sinai
refers to these books as “the law of nates in Jesus Christ. The seeds of God confirmed for the nation his
Moses” (Luke 24:44). This designa- promise for a Messiah are found in covenant with Abraham.
tion comes from the early Greek God’s promise to crush the head of Although the covenants all origi-
translators of the Old Testament, the serpent through the offspring nated in God’s gracious heart, they
who almost always rendered the of the woman (Gen 3:15); in the still called for an obedient response
Hebrew term torah as nomos (“law”), offspring of Abraham (Gen 22:17); from the human partners. However,
even though the Hebrew word torah in the descendants of Judah (Gen God never wanted this obedience
actually means “instruction.” 49:10), who received eternal title to be driven by a mere sense of duty
It is misleading to refer to the to the scepter of Israel; and in the or quid pro quo. Instead, the text of
Pentateuch as “the law,” because star that the pagan prophet Balaam the Pentateuch reveals a consistent
large portions are not law at all. It saw on the distant horizon (Num pattern of conduct for the Lord’s
is, however, fitting to call the whole 24:17). These seeds bore fruit later people to follow in loving obedi-
collection torah (“instruction”). in the biblical record. ence and grateful response to God’s
The Torah includes inspired narra- saving work. Because God chose
tive (Genesis; Exod 1–20; 32–40; Israel to be his people and bound
Lev 8–10; Numbers); poems and
MEANING AND MESSAGE himself to them in covenant rela-
The Pentateuch provided ancient tionship, he desired that they ex-
hymns (Gen 49; Exod 15; Deut 32;
Israel with an awesome picture of press their faithfulness to him.
33); genealogies (Gen 5, 10, 11, 36);
God, an image that separated him Despite the unified message of
covenant documents (Exod 19–24;
from the false gods of other na- Scripture that people have never
Deuteronomy); civil, ceremonial,
tions. Yahweh, the God of Israel, is been saved by keeping the law (see
and moral laws (Exod 21–23); ser-
the only God—no other god exists Gen 15:6; Deut 7:7-8; Pss 40; 51;
mons (Deuteronomy); and prayers
(Deut 4:32-40). Yahweh, the God Isa 1:10-20; Rom 4:1-17; Gal 3:6-7),
(Exod 32; Num 14).
of Israel, is the Creator of the heav- many people erroneously think that
ens and the earth. Yahweh, the God people in the Old Testament were
INTERPRETATION of Israel, is a God of grace; he deals saved by keeping the law. However,
Several principles guide us as we patiently with sinners, saving them grace has always preceded law. God
read and interpret the Pentateuch: and calling them to covenant re- rescued Israel from their slavery in
1. These texts were originally read lationship with himself, revealing Egypt before he gave them the law.
aloud, and the reading involved his name and his will to them, pro- While God required the Israelites
large sections at a time. Chapter viding for their needs, and walking to obey the law in order to receive
and verse divisions were not part of with them in fellowship and love. blessing and to fulfill the plan God
the original and can detract from In the account of creation, the had for them, the motivation for
our understanding. Each verse and Pentateuch reveals important lessons their obedience should have been
paragraph should be read within about the universe. God created the gratitude that God had saved Israel
its larger context. world by speaking it into being. He and revealed his will to them.
2. The Pentateuch was written created a perfect world, character- In short, the Pentateuch con-
more than 3,000 years ago. It used ized by light and life and order. tains the Torah—the instruction—
ancient literary standards and ad- But the devastating effects of sin that God gave Israel at its founding.
dressed ancient issues. For example, replaced light with darkness, life Priests were to teach it and model
although Genesis 1–2 affects how with death, and peace and order it (Deut 33:10; 2 Chr 15:3; 19:8;
Christians today respond to theo- with confusion and pain. Yet God Mal 2:6, 9; cp. Ezra 7:10; Jer 18:18;
ries of evolution, the passage was promised ultimate victory, guaran- Ezek 7:26). Psalmists praised it
written to address ancient rather teeing that the head of the serpent (e.g., Ps 19:7-14; 119), prophets
than modern concerns. who introduced sin to humankind appealed to it (Isa 1:10; 5:24; 8:20;
3. The differences among genres would be crushed. 30:9; 51:7), faithful kings ruled by
of text require that we interpret The Pentateuch introduces us it (1 Kgs 2:2-4; 2 Kgs 14:6; 22:11;
them differently. Therefore, as we to God’s covenant relationships 23:25), righteous citizens lived
read the narratives and delight in with human beings. All of God’s by it (Ps 1), and unfaithful Israel
the human interest elements, we covenants are gracious. He invites was judged by it (Deut 28:15-68;
should recognize that God is the his human partners into a special 2 Chr 36:11-21). Only Jesus Christ
ultimate hero in all the stories. relationship and calls on them to kept it and completely fulfilled it
Similarly, as we read the laws of respond with holy living because (Matt 3:15).
Exodus and Leviticus, we should try of the special role they play in his
to establish the theological signifi- plan of redemption. By grace, God FURTHER READING
cance that these regulations had for drew Noah into covenant relation-
OT Israel and reflect on how their ship by saving him from the Flood. VICTOR HAMILTON
message applies to us today. By grace, God called Abraham out Handbook on the Pentateuch (2005)
4. The Pentateuch records only of the pagan city of Ur in Babylo- G. HERBERT LIVINGSTON
the beginning and the early chap- nia to establish a covenant relation- The Pentateuch in Its Cultural
ters of the larger story of divine ship. By grace, God called Israel to Environment (1974)
 TH E B OOK OF

G ENESIS
Genesis is the book of beginnings—of the universe and of
humanity, of sin and its catastrophic effects, and of God’s
plan to restore blessing to the world through his chosen
people. God began his plan when he called Abraham and
made a covenant with him. Genesis traces God’s promised
blessings from generation to generation, to the time of
bondage and the need for redemption from Egypt. It lays the
foundation for God’s subsequent revelation, and most other
books of the Bible draw on its contents. Genesis is a source
of instruction, comfort, and edification.

SETTING
When Genesis was written, the children of Israel had been slaves in Egypt
for 400 years. They had recently been released from bondage and guided
through the desert to meet the Lord at Mount Sinai, where he had estab-
lished his covenant relationship with them and had given them his law
through Moses. Israel was now poised to enter the Promised Land and
receive the inheritance that God had promised Abraham.
While enslaved in Egypt, the Israelites had adopted many pagan ideas
and customs from their Egyptian masters (e.g., Exod 32:1-4). They were
influenced by false concepts of God, the world, and human nature (e.g.,
Exod 32), and were reduced to being slaves rather than owners and
managers of the land. Perhaps they had forgotten the great promises that
God had made to Abraham, Isaac, and Jacob, or perhaps they had con-
cluded that the promises would never be fulfilled.
Before entering the Promised Land, the Israelites needed to understand
the nature of God, his world, and their place in it more clearly. They needed
to embrace their identity as descendants of Abraham, Isaac, and Jacob.
Genesis provided the needed understanding.
The Ancient Near East, about 2100 BC. Humanity
spread out from the mountains of URARTU (ARARAT) and
populated the early centers of civilization. By the time
of the patriarchs (Abraham, Isaac, and Jacob), many of
the cities were ancient.
ASSHUR 2:14; 10:22; 25:3; 25:18
ASSYRIA 10:11
BABYLON (BABEL), BABYLONIA 10:9-10; 11:1-9; 14:1, 9
CANAAN 9:18-27; 10:18-19; 12:5-10
DAMASCUS 14:15; 15:2
EGYPT 12:10–13:1; 15:18; 37:28-36; 39:1–50:26
ELAM 10:22; 14:1, 9
ERECH 10:10; Ezra 4:9
HAMATH 10:18; 2 Sam 8:9-10; 2 Kgs 14:28; 23:33
HARAN 11:26-32; 12:4-5; 27:43; 28:10; 29:4; Acts 7:2-4
SUSA Ezra 4:9; Neh 1:1; Esth 1:2; Dan 8:2
UR 11:28, 31; 15:7; Neh 9:7
URARTU (ARARAT) 8:4
 TIMELINE
2166 / 1990 BC*
Abraham is born
2091 / 1915 BC
Abraham moves to
Canaan
SUMMARY
Genesis traces God’s work to overcome with blessing the curse that came on 2080 / 1904 BC
Ishmael is born
humankind because of sin. The book arranges family traditions, genealogies,
historical events, and editorial comments into a single, sustained argument. 2066 / 1890 BC
Every section but the first has the heading, “This is the account” (or These Sodom and Gomorrah
are destroyed,
are the generations; Hebrew toledoth); each of the toledoth sections explains Isaac is born
the history of a line of descent. In each case, a
OUTLINE 2006 / 1830 BC
deterioration of well-being is followed by an in- Jacob and Esau are born
1:1–2:3 creasing focus on God’s plan to bless the world.
Creation 1898 / 1722 BC
This plan is the basis for God’s covenant with his
Joseph is sold into
2:4–4:26 people; as the blessing develops, the covenant slavery
What Happened to the is clarified. By the end of the book, the reader
Creation 1885 / 1709 BC
is ready for the fulfillment of the promises in Joseph begins
5:1–6:8 Israel’s redemption from bondage (see Exodus). governing Egypt
The Account of Adam’s The first section (1:1–2:3) does not have the
1876 / 1661 BC
Descendants toledoth heading, and logically so—it is the ac- Jacob moves to Egypt
count of creation “in the beginning” (1:1). The
6:9–9:29 1446 / 1270 BC
work of creation is wrapped in God’s approval
The Account of Noah’s Israel leaves Egypt
Family and blessing as he fulfills his plan. (the Exodus), moves to
The next section (2:4–4:26) focuses on the Mount Sinai
10:1–11:9 creation of human life (2:4-25) and traces what 1406 / 1230 BC
The Account of Noah’s Sons became of God’s creation because of Adam’s Israel enters Canaan
11:10-26 and Eve’s sin (3:1-13), the curse on their sin
* The two dates harmonize
The Account of Shem’s (3:14-24), and the extension of sin to their with the traditional “early”
Descendants descendants (4:1-24). Humanity no longer en- chronology and a more
joyed God’s rest; instead, they experienced guilt recent “late” chronology of
11:27–25:11 the Exodus. All dates are
The Account of Terah’s and fear. So they fled from God and developed
approximate. Please see
Descendants a proud civilization. “Chronology: Abraham to
Independence from God resulted in the Joshua,” p. 118.
25:12-18 downward drift of human life (5:1–6:8). The
The Account of Ishmael’s
genealogy of 5:1-32 begins by recalling that
Descendants
human beings were made in God’s image and
25:19–35:29 were blessed by him (5:1-2). As the genealogy
The Account of Isaac’s is traced, the death of each generation reminds
Descendants the reader of the curse, with Enoch provid-
36:1–37:1 ing a ray of hope that the curse is not final. In
The Account of Esau’s 6:1-8, we learn that God regretted having made
Descendants humans and decided to judge the earth. Noah,
37:2–50:26 however, received God’s favor and provided a
The Account of Jacob’s source of hope (5:29; 6:8).
Descendants The next section (6:9–9:29) brings the curse
of judgment through the flood followed by
blessing in a new beginning. A renewed creation began, purged of the
abominable evil that had invaded and ruined the human race.
The world’s population expanded into various nations (10:1–11:9) whose
people were bent on disobedience. The population of the earth by Shem,
G E N E S I S I N T R O D U C T I O N . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16

Ham, and Japheth seemed fruitful (10:1-32), but the nations were
divided by languages and boundaries (10:5, 20, 31). Because of their
rebellion, God dispersed them to prevent greater wickedness (11:1-9).
After the chaos of the scattered nations, 11:10-26 brings the focus to
Abram, through whom God chose to bring blessing to all. The rest of
the book (11:27–50:26) tells of God’s blessing Abram and his descen-
dants. God first made a covenant with Abram (11:27–25:11), promising
him a great nation, land, and name. As time went on, God made the
specific terms of the covenant clearer, and Abram’s faith grew deeper.
In each generation, Genesis gives a brief account of the families
that are not Israel’s ancestors before turning to the line of Israel. After
briefly reporting what became of Ishmael (25:12-18), Genesis traces in
detail what happened to Isaac and his family (25:19–35:29).
True to the pattern of the book, Esau’s line (Edom) is dealt with
briefly (36:1–37:1) before the chosen line of Jacob the heir. The final
section (37:2–50:26) concerns Jacob’s family, centering on the life
of Joseph. In the land of Canaan, the family became corrupt under
Canaanite influence to the point of beginning to merge with them
(ch 38). To preserve the line of blessing, God sent the family into
Egypt where they could flourish, remain separate (43:32; 46:34), and
become a great nation. The book closes with the promise of the Lord’s
coming to rescue his people from Egypt (50:24-26).
“God rested on the
AUTHORSHIP
seventh day from Both Scripture and tradition attribute the Pentateuch (Genesis—Deu-
all his work that he teronomy) to Moses. No one was better qualified than Moses to have
written this book. Since he was educated in all the wisdom of the Egyp-
had done. And he tians (Acts 7:22), he had the literary skills to collect and edit Israel’s
blessed the seventh traditions and records and to compose this theological treatise. His
unique communion with God gave him the spiritual illumination, un-
day. . . .” And we derstanding, and inspiration needed to guide him. He had good reason
ourselves will be a to write this work—to provide Israel with the theological and historical
“seventh day” when foundation for the Exodus and the covenant at Sinai, and to establish
the new nation in accord with the promises made to their ancestors.
we shall be filled Most scholars, however, do not accept that Moses wrote Genesis. The
with his blessing prevailing critical view, called the Documentary Hypothesis, is that Genesis
was compiled from various sources by different groups of people. In
and remade by his such approaches, there is seldom a word about divine revelation or
sanctification. . . . inspiration. For those who understand the Bible as God’s inspired word,
such theories often seem unnecessarily complicated and conjectural.
Only when we are Genesis can be understood much more straightforwardly as the product
remade by God of Moses’ genius under God’s inspiration with later editorial adjust-
ments. (See further “Introduction to the Pentateuch: Authorship,” p. 12).
and perfected by a
greater grace shall COMPOSITION
we have the eternal Biblical scholars of all stripes have always acknowledged that vari-
ous sources were used in writing Genesis and other historical texts in
stillness of that rest the Bible (such as Kings and Luke). Moses used collections of fam-
in which we shall ily records, oral traditions, ancient accounts of primeval events, and
genealogies to write Genesis. Those sources could have been incorpo-
see that he is God. rated as received, or the author may have changed their style and word-
ST. AUGUSTINE ing, stitching them together with additional material for the particular
City of God, sec. 22.30 purpose of tracing the foundations of Israelite faith.
17 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S I N T R O D U C T I O N

Genesis also includes passages and expressions that are obviously

later editorial glosses. Some sections (such as the list of Edomite kings,
36:31-43) could have been added during the early days of the monar-
chy. There is no conflict in saying that Genesis was authored by Moses
and augmented by subsequent editors whose work was guided by the
Holy Spirit. Given these considerations, conservative scholars find it
plausible that the biblical material accurately records actual events.

LITERARY CHARACTER
Genesis includes various types of literature. Several suggestions have
been made as to the nature of the materials.
Myth. Mythological literature explains the origins of things symboli-
cally through the deeds of gods and supernatural creatures. For ancient
peoples, myths were beliefs that explained life and reality. Whole
systems of ritual activities were developed to ensure that the forces of
fertility, life, and death would continue year by year. Some of these
rituals gave rise to cult prostitution (see 38:15, 21-22).
It would be very difficult to classify the material in Genesis as myth.
Israel had one God, not a multitude. The nation of Israel had a begin-
ning, a history, and a future hope. They saw God, rather than gods and
other supernatural creatures, as the primary actor in the world. Their
worship was not cosmic, magical, or superstitious, but a reenactment
of their own rescue from Egypt and a celebration of God’s factual inter-
vention in history and their hope in his promises.
If Genesis uses elements of mythological language, it is to display
a deliberate contrast with pagan concepts and to show that the Lord
God is sovereign over such ideas. For example, the ancients worshiped
the sun as a god, but in Genesis the sun serves the Creator’s wishes
(1:14-18). The book of Genesis is a cemetery for lifeless myths and
dead gods. Genesis is not myth.
Genesis is not
Etiology. A number of scholars describe the Genesis narratives as etiolo-
gies, stories that explain the causes of factual reality or traditional beliefs. interested in
The implication is that such stories were made up for explanatory pur- parading Abraham,
poses and do not describe historical events. For example, if one says that
the story of Cain and Abel was made up to explain why shepherds and
Isaac, and Jacob as
farmers do not get along, the account loses its integrity as factual history. examples of morality.
Etiological elements certainly occur in Genesis, because the book
gives the foundation and rationale for almost everything that Israel
Therefore, it does
would later do. For example, the creation account of Gen 2 ends not moralize on
with the explanation, “This explains why a man leaves his father and
them. [Genesis] is
mother. . . .” The event as it happened explains why marriage was
conducted the way it was, but to say that a story explains something is bringing together
quite different from saying that the story was fabricated to explain it. the promises of God
The stories of Genesis are not fictional tales invented to explain later
customs and beliefs. to the patriarchs
History. Many scholars object to regarding Genesis as history, for two and the faithfulness
basic reasons: (1) Genesis explains events as caused by God, and the of God in keeping
inclusion of the supernatural is regarded as proof that the material is
theological reflection and thus not historically reliable; and (2) the those promises.
events in Genesis cannot be validated from outside sources; no other VICTOR P. HAMILTON
records have demonstrated that Abraham existed or that any of his The Book of Genesis: Chapters
family history occurred. 1–17, p. 46
G E N E S I S I N T R O D U C T I O N . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 18

Modern philosophies of history exclude the supernatural as an expla-

nation of historical events, but there is no reason to do so arbitrarily.
If God exists and is able to act, then he might very well be the ulti-
mate cause of all historical events and the immediate cause of specific
historical events. The Israelites were not as distrustful of supernatural
events as are modern critics; they experienced such events frequently as
God acted among them to fulfill the promises recorded in Genesis.
It is true that no direct evidence of the patriarchs or the events in
Genesis has been found, but archaeology confirms the plausibility of
Genesis by showing that the historical situation in that era (Middle
Bronze I, 2000–1800 BC) corresponds closely to what Genesis portrays.
It is unlikely that this would be so if Genesis were not an accurate
record of the facts. When all the archaeological and historical data are
assembled around the events, they fit perfectly within the setting, and
the details of the narratives make perfectly good sense.
Theological Interpretation. Genesis was not intended as a chronicle of
the lives of the patriarchs, a history for history’s sake, or a complete
biography. It is clearly a theological interpretation of selected records
of the nation’s ancestors, but this does not destroy its historicity. In-
terpretations of an event can differ, but the offering of interpretations
is a good witness to the actuality of the events. The author retold the
events in his own way, but he did not invent them.
Tradition. What was thus committed to writing is tradition in the rev-
erent care of literary genius. Scholars prefer words such as “traditions”
or even “sagas” to describe these narratives. Doing so only makes the
claim that the stories preserve the memory of the people of Israel; it
makes no claim that the events themselves are historical. The bibli-
cal understanding, however, is that these stories were recorded under
divine inspiration and are therefore historically true and reliable.
In all probability, Abram brought the primeval accounts and the
family genealogies from Mesopotamia, and stories about the family
were added to these collections. Joseph could easily have preserved all
the traditions, both written and oral, in Egypt with his own records.
Moses could then have compiled the works substantially in their pres-
ent form while adding his editorial comments. Since he worked under
God’s inspiration and guidance, the narratives record exactly what God
wanted written and correspond precisely to reality.
Instructional Literature. Since Genesis is the first book of the Pentateuch
(the “Torah” or Law), it may be best to classify it as “Torah Literature”
(Hebrew torah, “instruction, law”). Genesis is instructional literature that
lays the foundation for the Law. It is theological interpretation of the his-
torical traditions standing behind the covenant at Sinai. In the way it is
written, one may discern that Moses was preparing his readers to receive
God’s law and the fulfillment of the promises made to their forefathers.
Genesis is therefore a unique work. Theology, history, and tradition
come together to instruct God’s people and prepare them for blessing.

MEANING AND MESSAGE

Israel’s most important questions were answered by the Genesis nar-
ratives. Life and death, the possession of the land of Canaan, and how
Israel ended up in Egypt are explained as God’s providential working
in history. Israel was part of God’s plan in this world. His plan had
19 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S I N T R O D U C T I O N

a starting point at creation and will have an end point in the future
when the promises are completely fulfilled.
Israel, the Chosen People. The central theme of Genesis is that God
made a covenant with Abraham and his descendants. He promised to
make them his own people, heirs of the land of Canaan, and a blessing
to the world. Genesis gave Israel the theological and historical basis for
its existence as God’s chosen people.
Israel could trace its ancestry to the patriarch Abraham and its des-
tiny to God’s promises (12:1-3; 15:1-21; 17:1-8). Because the promise
of a great nation was crucial, much of Genesis is devoted to family con-
cerns of the patriarchs and their wives, their sons and heirs, and their
birthrights and blessings. The record shows how God preserved and
protected the chosen line through the patriarchs. Israel thus knew that
they had become the great nation promised to Abraham. Their future
was certainly not in slavery to the Egyptians, but in Canaan, where they
would live as a free nation and as the people of the living God, and
where they could mediate God’s blessings to the people of the world.
Blessing and Curse. The entire message of Genesis turns on the motifs
of blessing and cursing. The promised blessing would give the patri-
archs innumerable descendants and give the descendants the land of
promise; the blessing would make them famous in the earth, enable
them to flourish and prosper, and appoint them to bring others into the
covenant blessings. The curse, meanwhile, would alienate, deprive, and
disinherit people from the blessings. The effects of the curse are felt by
the whole race as death and pain and as God’s judgment on the world.
These motifs continue throughout the Bible. Prophets and priests
spoke of even greater blessings in the future and an even greater curse
for those who refuse God’s gift of salvation and its blessings. The Bible
reminds God’s people not to fear human beings, but to fear God, who
has the power to bless and to curse.
Good and Evil. In Genesis, that which is good is blessed by God: It
produces, enhances, preserves, and harmonizes with life. That which is
evil is cursed: It causes pain, diverts from what is good, and impedes
or destroys life. Genesis traces the perpetual struggle between good
and evil that characterizes our fallen human race. God will bring about
the greater good, build the faith of his people, and ultimately triumph
over all evil (cp. Rom 8:28).
God’s Plan. Genesis begins with the presupposition that God exists
and that he has revealed himself in word and deed to Israel’s ancestors.
FURTHER READING
It does not argue for the existence of God; it simply begins with God
VICTOR P. HAMILTON
and shows how everything falls into place when the sovereign God The Book of Genesis (1990)
works out his plan to establish Israel as the means of restoring blessing
DEREK KIDNER
to the whole world. Genesis (1967)
God’s Rule. Genesis is the fitting introduction to the founding of theoc- KENNETH A. MATHEWS
Genesis (1996)
racy, the rule of God over all creation that was to be established through
his chosen people. Genesis lays down the initial revelation of God’s sov- ALLEN P. ROSS
Creation and Blessing (1988)
ereignty. He is the Lord of the universe who will move heaven and earth Genesis in Cornerstone Biblical
to bring about his plan. He desires to bless people, but he will not toler- Commentary, vol. 1 (2008)
ate rebellion and unbelief. His promises are great, and he is fully able GORDON WENHAM
to bring them to fruition. To participate in his plan has always required Genesis 1–15 (1987)
faith, for without faith it is impossible to please him (Heb 11:6). Genesis 16–50 (1994)
G E N E S I S 1 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20

1. CREATION (1:1–2:3) Day Two: Sky, Waters 1:1

Ps 89:11; 102:25
In the Beginning (1:1-2) 6Then God said, “Let there be a space Isa 42:5; 48:13

1
John 1:1-2
In the beginning God acreated the between the waters, to separate the a
bara’ (1254)
bheavens and the cearth. 2The earth was waters of the heavens from the waters of Gen 1:27
b
shamayim (8064)
formless and empty, and darkness covered the earth.” 7And that is what happened. c
Exod 16:4
’erets (0776)
the deep waters. And the dSpirit of God was God made this space to separate the Gen 9:11

hovering over the surface of the waters. waters of the earth from the waters of 1:2
Isa 45:18
the heavens. 8God called the space “sky.” d
ruakh (7307)
Six Days of Creation (1:3-31) Gen 45:27

Day One: Light, Darkness And evening passed and morning

1:3
3Then God said, “Let there be light,” and came, marking the second day. Isa 45:7
2 Cor 4:6
there was light. 4And God saw that the Day Three: Land, Sea, Vegetation 1:6
Job 26:10
light was good. Then he separated the 9Then God said, “Let the waters beneath
Ps 136:5-6
light from the dark ness. God called
5 the sky flow together into one place, so 1:9
Ps 95:5
the light “day” and the dark ness “night.” dry ground may appear.” And that is Prov 8:29
And evening passed and morning what happened. 10God called the dry Jer 5:22
2 Pet 3:5
came, marking the first day. ground “land” and the waters “seas.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The Creation (1:1–2:3)

Ps 33:6-9 The creation account in Genesis is foundational to the message of the entire Bible, not just
Prov 3:19; 8:22-31 of Genesis or the Pentateuch. Understanding the early chapters of Genesis is thus crucial to
Isa 40:26-28; 45:11-
12, 18-19 forming a biblical worldview.
Jer 10:11-16 This part of Genesis deals with fundamental questions: Who created the world, and for
John 1:1-4
Rom 8:18-25 what purpose? Why is the world in its present condition? Genesis answers these questions,
2 Cor 5:17 dispelling the idolatry that Israel had acquired from their pagan masters in Egypt. In the
Col 1:15-20
Rev 4:11; 21:1-5
Promised Land, they would also be surrounded by people who believed in many false gods
and worshiped created things rather than the Creator. Genesis taught Israel that the one true
God created and has absolute authority over all things; he alone is worthy of worship.
Every worldview attempts to explain where the world came from, what is wrong with the
world, and how it can be set right again. The creation account in Genesis teaches that as God
made the world, it was “very good” (1:31). Through creation, God turned disorder into restful
order and emptiness into the fullness of abundant life. In this environment, humans enjoyed
unbroken fellowship with their Creator until their rebellion severed that fellowship and im-
planted evil in human hearts (ch 3; see chs 4–6). The world’s evil does not come from some
defect in creation; God put the world under a curse because of human rebellion.
Since that first rebellion, humans have been alienated from the Creator and no longer
recognize his presence and authority. This alienation results in shame, fractured relationships
with God and other humans, estrangement from the rest of creation, and death (3:7-19).
Since that time, God has been working purposefully in history to restore humans to fellow-
ship with him, which he is doing through Jesus Christ. Restored humans are a new creation
(Gal 6:15); through Jesus, eternal life is open to all and God will one day renew all things (see
Isa 65:17-25; Rom 8:19-22). The whole cosmos will be made new (Rev 21:1).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1:1–2:3 These verses introduce the Pen- ate the heavens and the earth, . . .): This expressed by this verb. It describes
tateuch (Genesis—Deuteronomy) and statement summarizes the entire cre- the making of something fresh and
teach Israel that the world was created, ation account (1:3–2:3). Already a key new—notably the cosmos (1:1, 21; 2:3),
ordered, and populated by the one true question—Who created the world?—is humankind (1:27), the Israelite nation
God and not by the gods of surround- answered (see also Prov 8:22-31; John (Isa 43:1), and the future new creation
ing nations. God blessed three specific 1:1-3). Although the modern naturalistic (Isa 65:17). The heavens and the earth
things: animal life (1:22-25), human mindset rejects this question and that are the entire ordered cosmos.
life (1:27), and the Sabbath day (2:3). of creation’s purpose, Genesis affirms 1:2 This verse gives the background for
This trilogy of blessings highlights the God’s role and purpose in creation. the summary in 1:1 and the detailed
Creator’s plan: Humankind was made in The common name for God (Hebrew description in 1:3–2:3. God’s creative
God’s image to enjoy sovereign domin- ’elohim) emphasizes his grand suprem- utterances bring order to the chaotic
ion over the creatures of the earth and acy. The word ’elohim is plural, but the state of the universe. formless . . .
to participate in God’s Sabbath rest. verbs used with it are usually singular, empty (Hebrew tohu . . . bohu): This
1:1 In the beginning God created the reflecting the consistent scriptural terse idiom means something like “wild
heavens and the earth (or In the begin- proclamation of a single, all-powerful and waste.” It sets a stark contrast to
ning when God created the heavens and God. created (Hebrew bara’ ): In the the final ordered state of the heavens
the earth, . . . or When God began to cre- OT, God is always the agent of creation and the earth (1:1). deep waters
21 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 : 2 1

1:10
Ps 33:7; 95:5
And God saw that it was good. 11Then days, and years. 15Let these lights in
1:11 God said, “Let the land sprout with the sky shine down on the earth.” And
Gen 2:9 vegetation—every sort of seed-bearing that is what happened. 16God made two
Ps 104:14
Matt 6:30 plant, and trees that grow seed-bearing great lights—the larger one to govern
1:14 fruit. These seeds will then produce the the day, and the smaller one to govern
Ps 74:16; 104:19
kinds of plants and trees from which the night. He also made the stars. 17God
1:15
Gen 1:5 they came.” And that is what happened. set these lights in the sky to light the
12The land produced vegetation—all earth, 18to govern the day and night, and
1:16
Ps 8:3; 19:1-6;
136:8-9
sorts of seed-bearing plants, and trees to separate the light from the darkness.
1 Cor 15:41 with seed-bearing fruit. Their seeds And God saw that it was good.
1:18 produced plants and trees of the same 19And evening passed and morning
Jer 33:20, 25
1:20
kind. And God saw that it was good. came, marking the fourth day.
Gen 2:19 13And evening passed and morning
Ps 146:6 Day Five: Birds, Fish
came, marking the third day. 20Then
e
nepesh (5315)
Gen 2:7
God said, “Let the waters swarm
1:21 Day Four: Sun, Moon, Stars with fish and other elife. Let the skies
Ps 104:25-28 14Then God said, “Let lights appear in the be filled with birds of every kind.” 21So
sky to separate the day from the night. God created great sea creatures and
Let them be signs to mark the seasons, every liv ing thing that scurries and
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
The Structure of the two collections of water (cp. Job 37:18;
Formless CHAOS Empty Creation Account Ezek 1:22). In the ancient Near East, the
(1:1–2:3). God transformed cosmos was understood as a three-tier
chaos into the present system, with rain originating from the
DAY 1 DAY 4 cosmos. In the first three outermost tier (see 7:11-12 and note).
(1:3-5) HEAVENS (1:14-19) days, he transformed the 1:9-10 Let the waters . . . flow together:
Light, Dark Sun, Moon, Stars formless void into the Other ancient cultures viewed the sea
structured universe—the as a hostile force. Genesis shows God as
DAY 2 WATER DAY 5 HEAVENS (outer space), the
further restraining chaos (see note on
(1:6-8) & SKY (1:20-23) WATER and SKY, and the EARTH
1:2) by prescribing specific boundaries
Water, Sky Birds, Fish (cp. Exod 20:11; Ps 135:6).
for the sea. The flood—an act of God’s
In the second three days,
judgment (6:7)—undid these boundaries
DAY 3 DAY 6 he populated each empty
and returned the earth to chaos (7:1-24).
(1:9-13) EARTH (1:24-31) realm. The seventh day
Sea, Land Animals, Humans (2:1-3) stands apart: As God’s 1:14-31 On days 4–6, God filled the
day of rest, it provides the domains that had been formed during
weekly pattern for human days 1–3 (1:3-13).
Formed COSMOS Filled activity (Exod 20:8-11; 31:12- 1:14 Let them . . . mark the seasons,
17) and speaks of the rest days, and years: The movement of the
DAY 7 that God promised to those heavenly bodies defined Israel’s liturgical
(2:2-3) who live by faith in him (see calendar, whose roots in creation gave
Rest Heb 3:7–4:11). a sacred timing to Israel’s festivals and
celebrations (see Exod 23:15; Lev 23:4).
(Hebrew tehom): Some scholars say this (cp. 1:6-8), by his creative word. Light 1:16 In the surrounding pagan cultures,
alludes to the Mesopotamian goddess is associated with life and blessing (Job the two great lights were worshiped
Tiamat (representing chaos), but Genesis 38:19-20; Ps 19:1-6; 97:11; 104:19-20; as deities, but in Genesis they serve
views tehom as inhospitable chaos, not Isa 60:19-20) and sets a boundary on God and humanity (see Ps 136:7-9;
as a deity or goddess that God engaged the darkness that would destroy cosmic Jer 31:35). The sun and moon are not
in cosmic battle. the Spirit of God: order. Darkness often typifies terror, named; they are simply called the larger
God directly superintended the creation death, and evil (see 15:12; Job 18:6, 18; one and the smaller one. Not including
process. Ps 88:12; Eph 5:11-12; 1 Jn 1:5). their names may have reminded Israel
that they were not gods. govern: Cp.
1:3-13 In the first three days, God 1:5 God called (or named): To name 1:26, 28; Ps 136:9. the stars: The starry
formed the chaos into a habitable world. something is to exercise authority over
heavens testify to God’s creative power
1:3 Then God said: Nothing in Gen 1 is it (see also 2:19-20). day: The Hebrew as they proclaim his glory (Ps 19:1;
created apart from God’s powerful word yom can refer to daylight (1:5a), to a 148:3). They do not predict the future,
(cp. Ps 33:6, 9). “Let there be . . . ,” 24-hour period (1:5b), or to an unspeci- as Israel’s neighbors believed (see Jer
and there was: God’s command enacted fied time period (2:4b, “When,” literally 10:2).
his will to create the world. God is not in the day; cp. Exod 20:8-11). evening
. . . morning: The Hebrew day began 1:21 Contrary to the pagan idea that
a part of creation or limited by it; he is the great sea creatures were co-eternal
the supreme ruler over everything (cp. at sundown, just as the first day began
with God, Genesis states that God cre-
Neh 9:6). with darkness and brought the first
ated them and is sovereign over them.
1:4 Light is antithetical to chaotic dark- morning light.
The Hebrew word tanninim (“creatures”)
ness (1:2); the light is declared good but 1:6-8 The creation account describes elsewhere refers to crocodiles (Ezek
the darkness is not (cp. John 1:5). God the appearance of things from a human 29:3), powerful monsters (Jer 51:34), or
is the source of this light (cp. 1:14-19). perspective. The sky is viewed as a the sea creature, Leviathan (Isa 27:1; cp.
God separated the light, as he did water shiny dome that is a buffer between Job 41:1-34).
G E N E S I S 1 : 2 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 22

swarms in the water, and every sort of In the image of God he fcreated 1:24
Gen 2:19
bird—each producing offspring of the them; 1:26
same kind. And God saw that it was male and female he fcreated them. Gen 5:1; 9:6
Ps 8:6-8
good. 22Then God blessed them, say ing, 28Then God blessed them and said, Acts 17:28-29
“Be fruitful and multiply. Let the fish fill “Be fruitful and multiply. Fill the earth 1:27
*Matt 19:4
the seas, and let the birds multiply on and govern it. Reign over the fish in *Mark 10:6
the earth.” the sea, the birds in the sky, and all the
f
bara’ (1254)
Gen 2:3
23And evening passed and morning
animals that scurry along the ground.” 1:29
came, marking the fifth day. 29Then God said, “Look! I have given Gen 9:3
Ps 104:13; 136:25
Day Six: Animals, Humankind you every seed-bearing plant throughout 1:30
24Then God said, “Let the earth produce the earth and all the fruit trees for your Ps 104:14; 145:15
1:31
every sort of animal, each producing food. 30And I have given every green Ps 104:24
offspring of the same kind—livestock, plant as food for all the wild animals, the 2:1
small animals that scurry along the birds in the sky, and the small animals Deut 4:19; 17:3
Ps 104:2
ground, and wild animals.” And that is that scurry along the ground—every thing Isa 45:12

what happened. 25God made all sorts that has life.” And that is what happened. 2:2
31Then God looked over all he had Exod 20:11; 31:17
of wild animals, livestock, and small *Heb 4:4
animals, each able to produce offspring made, and he saw that it was very good! 2:3
Isa 58:13
of the same kind. And God saw that it And evening passed and morning g
barak (1288)
was good. came, marking the sixth day. Gen 12:2
h
bara’ (1254)
26Then God said, “Let us make Gen 6:7

human beings in our image, to be like Sabbath Rest (2:1-3) 2:4

2
Gen 1:3-31
us. They will reign over the fish in the So the creation of the heavens and the Job 38:4-11
sea, the birds in the sky, the livestock, earth and every thing in them was com-
all the wild animals on the earth, and pleted. 2On the seventh day God had
the small animals that scurry along the finished his work of creation, so he rested
ground.” from all his work. 3And God gblessed the
seventh day and declared it holy, because
27 So God fcreated human beings in his it was the day when he rested from all his
own image. work of hcreation.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1:22 God blessed them: God’s blessing well-attested in the OT (see 3:22; 11:7; all the fruit trees) of God’s provision for
commissions and enables the fulfill- 1 Kgs 22:19-22; Job 1:6-12; 2:1-6; 38:7; humans, animals, and birds.
ment of what God has spoken (see Ps 89:5-6; Isa 6:1-8; Dan 10:12-13). 1:31 The Creator declares his work
“Blessing” at 48:8-20, p. 113). Let the human beings: Or man; Hebrew reads good seven times in ch 1; following the
fish . . . let the birds: These directives ’adam. The descriptors in our image creation of human beings, God declares
define the blessing. The fish and birds and like us are virtually synonymous it all very good.
are fertile by God’s command, not by in Hebrew. Humans enjoy a unique
pagan ritual, as some of Israel’s neigh- relationship with God. They will 2:1-3 Humankind is the high point
bors thought. reign: Humans represent the Creator of God’s creative acts (1:26-31), while
1:26 Let us make is more personal than as his ambassadors, vice-regents, and day 7 is the climax of the creation
the remote “Let there be” (e.g., 1:3, administrators on earth. week. When God rested (or ceased), he
6). The plural us has inspired several endorsed all of creation—there was
1:27 The first poetry of Genesis reflec- nothing more to do! This seven-day
explanations: (1) the Trinity; (2) the tively celebrates God’s climactic feat in
plural to denote majesty; (3) a plural framework structured Israel’s week,
creating humankind. human beings with the seventh day as the precedent
to show deliberation with the self; and (Or the man; Hebrew reads ha-’adam):
(4) God speaking with his heavenly for their weekly Sabbath. The Sab-
This term is often used to denote hu- bath was intended to celebrate God’s
court of angels. The concept of the manity collectively (see 6:1, 5-7; 9:5-6).
Trinity—one true God who exists eter- finished work; the seventh day would
Though traditionally translated “man,” be set apart as holy and dedicated to
nally in three distinct persons—was gender is not at issue here; both male
revealed at a later stage in redemptive the Creator, who also rested (see Exod
and female are included. 20:8-11; 31:12-17; cp. Matt 12:1-8; Rom
history, making it unlikely that the
human author intended that here. 1:28 God blessed them: See note on 14:5-6; Col 2:16-17; Heb 4:1-11).
Hebrew scholars generally dismiss the 1:22; see also 17:16; 48:16; Deut 7:13. 2:3 The first six days of creation involved
plural of majesty view because the said: God’s message to humankind is separation (light from darkness, day
grammar does not clearly support it direct and intimate; we are stewards from night, water from dry land). The
(the plural of majesty has not been of his delegated authority. govern. . . . last act of creation separated what is or-
demonstrated to be communicated Reign: As God’s vice-regents, humans dinary from what is holy, thus laying the
purely through a plural verb). The are entrusted with the care and man- foundation for Israel’s worship. It also
plural of self-deliberation also lacks agement of the world God created (see anticipated a coming age of rest (Heb
evidence; the only clear examples also 9:2; Ps 8:5-8). 4:1-11; 12:2; 13:14). The absence of the
refer to Israel as a corporate unity (e.g., 1:29-30 These verses highlight the usual “morning and evening” reflects the
2 Sam 24:14). God’s speaking to the
extent (throughout the earth) and Creator’s willingness to enter into unend-
heavenly court, however, is
variety (every seed-bearing plant . . . ing fellowship with humankind.
23 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 2 : 7

2:5
Gen 1:11
2. WHAT HAPPENED TO THE CREATION were growing on the earth. For the Lord
2:7
(2:4–4:26) God had not yet sent rain to water the earth,
Gen 3:19 Superscription (2:4a) and there were no people to cultivate the soil.
Job 33:4 4This is the account of the creation of the
Ps 103:14 6Instead, springs came up from the ground
Ezek 37:5 heavens and the earth. and watered all the land. 7Then the Lord
Zech 12:1
John 20:22
*1 Cor 15:45 Creation of Man and Woman (2:4b-25) God formed the man from the dust of the
i
nepesh (5315) Creation of the Man ground. He breathed the breath of life into
Deut 12:23
When the Lord God made the earth and the man’s nostrils, and the man became a liv-
the heavens, 5neither wild plants nor grains ing iperson.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Human Sexuality (1:27-28)

Gen 2:18-25 When God created the first human beings in his own image, he created them as sexual be-
Lev 18:1-30 ings, male and female (1:27). Through their sexuality, they were to fill and govern the world
Deut 22:13-29
Ruth 4:11-13 (1:28) and provide intimate companionship for one another in marriage (2:18-25). Male and
2 Sam 11:2-27 female sexuality is central to what it means to be human.
Ps 127:3-5
Eccl 2:8-11 Sexual intimacy united the first man and woman as one being, an effect that sexual inti-
Song 1–8 macy continues to have. Since biblical sexuality is not just physical but has the total person
Mal 2:15-16
Matt 19:3-12
in view, it validates sexual relations only as part of the partners’ mutual commitment to each
1 Cor 6:12–7:40 other’s ultimate good. The Bible speaks of engaging in sexual intercourse as literally “know-
Eph 5:31-33 ing” another person intimately (see note on 4:1). Since creation, the purpose of sexuality has
1 Thes 4:3-8
been to join people in an intimate union of marriage—a permanent and loving heterosexual
commitment—that God blesses and calls “very good” (1:27-28, 31). The sexual relationship
cements the marriage bond in an intimacy that continues even when reproduction is no
longer possible.
Although sexuality was created before sin, it did not emerge unscathed from human rebel-
lion. Sexuality is a powerful force that is easily corrupted if not carefully channeled (see Lev
18; 1 Thes 4:3-8). Sexual intimacy apart from marital commitment perverts the order that
God intended for creation. Incest, for example, violates sexual boundaries (see Lev 18:7-14),
collapses family structures (see 19:30-38), and fragments the community. Whereas perverted
sexuality tears the community down (see 38:1-30; 39:7-9; Judg 19:1–20:48) and exalts the
individual (see 2 Sam 13:11-14), biblical sexuality builds up the sexual partners and the com-
munity.
Our sexual identity has been damaged through our fall into sin (ch 3), but God has
redeemed it through the death and resurrection of Jesus Christ (see 1 Cor 6:12-20; Eph 5:31-
33). He restores sexual wholeness in those who trust his work in their lives by the Holy Spirit
(1 Cor 6:9-11, 15-20; 1 Thes 4:1-5). Those who commit their sexuality to Christ can testify to
God’s love for his people (Eph 5:25-33).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2:4–4:26 This account (see note on 2:4) introduction to the account that follows. 2:7 In 1:1–2:3, creation happens at a
of the heavens and the earth is not a LORD God (Hebrew Yahweh Elohim) distance, by divine command (“Let there
second creation account; rather, it is a is the second name used for God in be . . . and that is what happened”).
theological and historical expansion on the early chapters of Genesis. Elohim In this account, the creative act is
1:1–2:3. The focus is now on what the (1:1–2:3) describes the all-powerful much more intimate (see also 2:8-9,
cosmos produced rather than on its creator God. Yahweh Elohim speaks of 21-22). from the dust of the ground:
creation. Special attention is given to the eternal God who formed a lasting In Hebrew, ’adamah (“ground”) forms
the first man and woman. As the story covenant with Israel (Exod 3:6, 13-15). a wordplay with ’adam (“man”). The
progresses, it is colored by contrasts Accordingly, 2:4-25 focuses on God as earth remains the definitive reference
of good and evil, knowledge and provider more than as creator. The point for humans, who in death return
ignorance, life and death, harmony three themes of sexuality, dominion, to dust (3:17-19; 4:11; Job 4:19; 10:8-9;
and discord. and food in ch 1 are now addressed in Isa 29:16). breathed . . . into the man’s
reverse order (food, 2:8-17; dominion, nostrils: God’s breath is not imparted to
2:4 This is the account (literally These 2:18-20; sexuality, 2:21-25). other animals; only humans are formed
are the generations): This or a similar in God’s image (1:27) and enjoy dialogue
phrase is repeated throughout Genesis, 2:5 cultivate: Work does not result from
with their Creator (2:16-17; 3:8-13). They
creating an internal outline for the sin; it was part of the original structure
alone have spiritual awareness and
book. In other occurrences, it intro- of creation and is directly tied to hu-
moral conscience (see Job 32:8).
duces the genealogy or story of a key man identity and purpose (1:28; 2:15).
personality (5:1; 6:9; 10:1; 11:10; 11:27; 2:6 springs (Or mist, as traditionally
25:12; 25:19; 36:1; 37:2). Some have rendered): The word refers to subter-
argued that the first half of 2:4 belongs ranean springs that rose to the surface
with 1:1–2:3, but it is more likely the of the ground.
G E N E S I S 2 : 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24

Creation of the Garden Pishon, flowed around the entire land of Hav- 2:8
Gen 3:23; 13:10
8Then the Lord God planted a garden in ilah, where gold is found. 12The gold of that Isa 51:3
Joel 2:3
Eden in the east, and there he placed the land is exceptionally pure; aromatic resin
2:9
man he had made. 9The Lord God made and onyx stone are also found there. 13The Gen 3:22
all sorts of trees grow up from the ground— second branch, called the Gihon, flowed Prov 3:18; 11:30
Rev 2:7; 22:2, 14
trees that were beautiful and that produced around the entire land of Cush. 14The third 2:10
delicious fruit. In the middle of the garden branch, called the Tigris, flowed east of the Rev 22:1, 17

he placed the tree of life and the tree of the land of Asshur. The fourth branch is called 2:14
Gen 15:18
knowledge of good and evil. the Euphrates. Deut 1:7
Dan 10:4
10A river flowed from the land of Eden, The First Command 2:15
watering the garden and then dividing into 15The Lord God placed the man in the Gen 2:8

four branches. 11The first branch, called the Garden of Eden to tend and watch over it.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Biblical Marriage (2:18-25)

Gen 24:65-67 At the first wedding, God the Father gave the bride away to the groom and witnessed the
Ps 45:8-15 couple’s interaction in his sanctuary-garden (2:18-25). Married love is thus a binding cov-
Is 54:5
Hos 2:19-20 enant commitment before God. Breaching that covenant (e.g., through adultery) is a crime
Mal 2:10-16 against persons and against God, who is a divine witness to and guarantor of the marriage
1 Cor 7:1-40
2 Cor 6:14-16 covenant (see Mal 2:10-16; cp. Gen 39:6-9; Jer 3:1; 1 Cor 6:9-10; Heb 13:4). Although marriage
Eph 5:21-33 is exclusive, it is not private. It is legally declared in public, with community recognition, wit-
Heb 13:4
1 Pet 3:1-7
nesses, and accountability (see Lev 20:10-12; Deut 22:22; Jer 29:20-23).
Marriage is also a metaphor of the Lord’s relationship with his people, first with Israel
(see Exod 19:3-6; 20:2-6; 34:14; Isa 54:5; Ezek 16:1-63; Hos 2:19-20), and then with the
church (see 2 Cor 11:2; Eph 5:21-33). A marriage points to something greater than itself—
God’s people (Christ’s “bride”) await the return of Christ (the “groom”). Married Christians
are called to live in unity and dignity as they anticipate the wedding feast of the Lamb (Rev
19:6-9). Christ will live forever with his faithful people in glory (Rev 19:7; 21:2, 9).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2:8-14 Analogous to the sacred time Deut 1:39, “innocent”). Eating from (Antiquities 1.1.3). Two other proposals
marked out on the seventh day of it represented a human grasp for suggest: (1) rivers in the mountains of
creation (2:2-3), the sacred space of the autonomy and wisdom that were God’s eastern Turkey where the Tigris and
garden in Eden was separate from the alone (cp. Prov 30:1-4). Humans side- Euphrates (2:14) also flow, and (2) the
surrounding world. It functioned as a stepped God’s revelation as the means marshy delta near the Persian Gulf. Cur-
garden-temple or sanctuary because of moral discernment, flaunting their rent geographical conditions make any
the Lord manifested his presence there independence rather than submitting theory impossible to prove conclusively.
in a special way. to God’s will (cp. Prov 1:7). Choosing 2:12 The magnificence and fertility of
2:8 Eden was the general location in human wisdom over God’s instruction the garden are pictured as spreading
which the garden was placed, not the brings death and destruction (see Ps to the surrounding regions through
garden itself. The term could mean 19:7-9; Ezek 28:6, 15-17). the rivers flowing out from it. The four
“plain,” “delight,” or “fertility.” The 2:10-14 This detailed description por- rivers possibly imply that the garden’s
description that follows favors the idea trays the eastern region around Eden bounty flowed out to the four corners
of fertility. in the east: The exact loca- as a mountain with rivers flowing out of the earth. Gold and onyx were later
tion of Eden is left to speculation, but it to the world. Eden’s beauty and fertility used for decorating the Tabernacle, the
was east of Canaan, Israel’s later home. enriched the whole earth. Temple (Exod 25:3-9; 1 Chr 29:2), and
God placed the man in the garden for 2:10 The river that was watering the the priests’ clothing (Exod 28:9-14, 20).
divine fellowship and physical blessing garden was a material blessing (bringing Resin was used in sacred incense (Exod
(see also 2:15 and note). agricultural fertility) and a symbol of 30:34).
2:9 Beauty and bounty characterized God’s presence (cp. Ps 46:4; Ezek 47:1- 2:13 Gihon: Though unknown, propos-
humanity’s original environment (cp. 12; Zech 14:8; Rev 22:1-2). dividing als have included the Nile (as in the
13:10). The tree of life represented into four branches (literally heads): The Greek version of Jer 2:18; Josephus, An-
God’s presence and provision. The one common understanding is that one tiquities 1.1.3), the Jordan, or, according
who ate of it would have everlasting river had its source in Eden, flowed to Jewish tradition, a river that formerly
life (3:22), which made it a rich image down through the garden, and then ran through the Kidron Valley (1 Kgs
for later Israelite and Christian reflec- split into the four rivers named. 1:33; 2 Chr 33:14). Although Cush is the
tion (Prov 3:18; 11:30; 13:12; Rev 2:7; 2:11 The Pishon and the Gihon (2:13) name of ancient Ethiopia, Mesopota-
22:2, 14, 19). The candlestick in Israel’s cannot be identified with certainty. If mian regions associated with Babylon
Tabernacle may have been a stylized the land of Havilah was in southeast seem to be the immediate setting (see
representation of it (Exod 25:31-35). 10:8); Cush is possibly the land of the
Arabia or on the African coast, as some
Eating the fruit of the tree of the Kassites, a dynasty ruling in Babylonia.
biblical data suggest (see 10:7; 25:18;
knowledge of good and evil enabled
1 Sam 15:7), then the Pishon was possi- 2:14 Tigris . . . Euphrates: These well-
humanity’s capacity for wisdom (3:6)
bly the Nile River. Josephus thought that known rivers flow from the mountains
and moral discernment (3:5, 22; cp.
Havilah and the Pishon were in India of eastern Turkey.
25 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 2 : 2 5

2:16 16But the Lord God warned him, “You may 21So the Lord God caused the man to
Gen 3:1-3
2:17 freely eat the fruit of every tree in the gar- fall into a deep sleep. While the man slept,
Gen 3:1, 16-17 den—17except the tree of the knowledge the Lord God took out one of the man’s
Deut 30:15, 19-20
Rom 6:23 of good and evil. If you eat its fruit, you are ribs and closed up the opening. 22Then the
Jas 1:15 sure to die.” Lord God made a woman from the rib, and
2:18
Gen 3:12 Creation of the Woman he brought her to the man.
Prov 18:22 23“At last!” the man exclaimed.
18Then the Lord God said, “It is not good
2:19
Gen 1:20-25 for the man to be alone. I will make a helper “This one is bone from my bone,
2:22
1 Cor 11:8-9
who is just right for him.” 19So the Lord God and flesh from my flesh!
1 Tim 2:13 formed from the ground all the wild ani- She will be called ‘woman,’
2:23 mals and all the birds of the sky. He brought because she was taken from ‘man.’ ”
Gen 29:14
Eph 5:28-30 them to the man to see what he would call
24This ex plains why a man leaves his fa-
2:24 them, and the man chose a name for each
*Matt 19:5
*1 Cor 6:16
one. 20He gave names to all the livestock, all ther and mother and is joined to his wife,
Eph 5:31 the birds of the sky, and all the wild animals. and the two are united into one.
2:25 But still there was no helper just right for 25Now the man and his wife were both na-
Gen 3:7, 10-11
him. ked, but they felt no shame.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
The Location of distinctions (cp. 29:14). Adam declares
Eden (2:8-14). Eden that “She will be called ‘woman’ (He-
might have been brew ’ishah) because she was taken from
located in the ‘man’ (Hebrew ’ish).” He understood
mountains of Ararat the nature of their connection (see Eph
or near the Persian 5:28-29). Adam had earlier assessed the
Gulf (see notes on animals without finding the charac-
2:8-14). Possibilities teristics he needed in a partner. How
for the four rivers different this evaluation is!
(2:10-14) exist in 2:24 Marriage between a man and
either location (see a woman is not just a human social
note on 2:11). Eden construct but is rooted in the created
represented God’s order. a man leaves . . . and is joined:
presence on earth Marriage entails a shift of loyalty from
that was withdrawn parents to spouse. the two are united
at the Fall and rein- into one: Marriage and its commitments
augurated at Sinai make it the most fundamental covenant
(see Exod 3:1-6; relationship observed among humans.
24:9-18; 40:34-38). Marriage is a powerful image of Israel’s
covenant with God (Hos 2:14-23) and
of Christ’s relationship to the church
(Eph 5:22-32). Marriage is designed as
2:15 to tend and watch over: The 2:18 It is not good: This is God’s first an inseparable, exclusive relationship
garden required maintenance and negative assessment of an otherwise between a man and a woman. The fam-
oversight. Tending the Garden was excellent creation (1:31). The LORD God ily unit it creates is the basic building
humanity’s dignifying work. These roles is portrayed as a father who obtains block of human society.
in God’s garden-sanctuary were later a bride for his son (cp. 24:1-67). The 2:25 both naked: Prior to the Fall (ch 3),
applied to God’s Tabernacle (see Lev answer to the man’s need is a helper nakedness reflected innocence and
8:35; Num 3:5-10; 4:46-49). who is just right for him; she is his trust. After the Fall, it denoted vulner-
perfect complement, made in the same ability and shame (see 9:22-23; Lev
2:17 except (literally but you must not image of God (1:26-27), given the same 18:1-23; Isa 47:3). Shame is more than
eat): This prohibition is given in the commission (1:28; 2:15), and obligated embarrassment; it connotes exploita-
same legal format as Israel’s Ten Com- by the same prohibition (2:17). The man tion and humiliation (see Deut 28:48;
mandments (see Exod 20:1-17; Deut cannot fulfill his created purpose alone. Isa 58:7; Jas 2:15-16).
5:6-21). The Lord built law and obedi-
ence into the fabric of his covenant 2:19-20 to see what he would call them:
relationship with humanity. the knowl- Following God’s example (1:5, 8, 10),
the man chose a name for each of the
edge of good and evil: See note on 2:9.
creatures. In so doing, he was exercising
you are sure to die: The consequences
his reign over creation (1:26, 28).
of disobedience would be immediate
spiritual death (loss of relationship with 2:19 the man: Or Adam, and so
God) and eventual physical death (see throughout the chapter.
3:22-23; Eccl 12:6-7). 2:21 took out one of the man’s ribs (or
2:18-23 As human creation was the took a part of the man’s side): Cp. 2:23;
climax of ch 1, so human intimacy is Eph 5:28.
the high point of ch 2. God’s concern for 2:23 Adam recognized the woman as
mutual human support and compan- a “helper just right for him” (2:20). His
ionship finds no parallel in ancient Near celebration of her in poetry and song
Eastern literature. observed his unity with her, not their
G E N E S I S 3 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 26

The Ruin of God’s Creation (3:1-24) band, who was with her, and he ate it, too. 3:1
2 Cor 11:3
Temptation to Sin 7At that moment their eyes were opened, Rev 12:9; 20:2

3 The serpent was the shrewdest of all

the wild animals the Lord God had
made. One day he asked the woman, “Did
and they suddenly felt shame at their naked-
ness. So they sewed fig leaves together to
cover themselves.
3:2
Gen 2:16
3:3
Gen 2:17
Exod 19:12
God really say you must not eat the fruit
from any of the trees in the garden?” God Interrogates the Man and Woman 3:4
8When the cool evening breezes were blow- John 8:44
2“Of course we may eat fruit from the 2 Cor 11:3

trees in the garden,” the woman replied. ing, the man and his wife heard the Lord 3:5
Gen 2:17; 3:22
3“It’s only the fruit from the tree in the mid- God walking about in the garden. So they Isa 14:14
dle of the garden that we are not allowed to hid from the Lord God among the trees. Ezek 28:2
9Then the Lord God called to the man, 3:6
eat. God said, ‘You must not eat it or even 2 Cor 11:3
“Where are you?” 1 Tim 2:14
touch it; if you do, you will die.’ ” 10He replied, “I heard you walking in the Jas 1:14-15
4“You won’t die!” the ser pent replied to 1 Jn 2:16
garden, so I hid. I was afraid because I was 3:8
the woman. 5“God knows that your eyes will Lev 26:12
naked.”
be opened as soon as you eat it, and you will 11“Who told you that you were naked?”
Deut 23:14
Job 31:33
be like God, know ing both good and evil.”
the Lord God asked. “Have you eaten from 3:9
Gen 4:9; 18:9
Man and Woman Rebel against the Creator the tree whose fruit I commanded you not 3:10
6The woman was convinced. She saw that to eat?” Deut 5:5
the tree was beautiful and its fruit looked 12The man replied, “It was the woman you 3:12
Prov 28:13
delicious, and she wanted the wisdom it gave me who gave me the fruit, and I ate it.” 3:13
would give her. So she took some of the fruit 13Then the Lord God asked the woman, 2 Cor 11:3
1 Tim 2:14
and ate it. Then she gave some to her hus- “What have you done?”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3:1-24 The rebellion of the man and from every tree but one (2:17); (3) she not their shame. They could not mend
the woman shattered their unity and added not touching to God’s prohibi- their broken relationships (see also 3:21
harmony with earth, animals, each tion against eating (2:17); and (4) she and note).
other, and God. softened the certainty of death (2:17). 3:8 When the cool evening breezes were
3:1 Genesis describes the deceiver 3:4-5 You won’t die! This is the exact blowing: The Hebrew has traditionally
as a serpent, one of the animals God negation of God’s clear and emphatic been interpreted as referring to the
created (see also 3:14 and note). He words: “you are sure to die” (2:17). The cool part of the day, most likely the
is later identified as Satan, the great serpent capitalizes on the woman’s evening. Others think that the language
enemy of God’s people (Rev 12:9; 20:2). uncertainty by baldly denying the refers to a powerful manifestation of
His manipulative language and his penalty and quickly diverting her atten- God’s presence (a theophany; see Exod
disguise as a serpent, the shrewdest tion to the supposed prize—to be like 19:16-25; 1 Sam 7:10) as a storm. If this
of all creatures, show him as a master God, knowing both good and evil. The view is correct, the man and the woman
deceiver. Satan has various methods for deceiver falsely implies that this would were hiding from the sound of the Lord
opposing God’s people (see 1 Chr 21:1; be an unqualified good for them. The appearing in judgment (see 2 Sam 5:24;
Zech 3:1-2); deception remains among term rendered God is Elohim; it can also Ps 29). the man: Or Adam, and so
his key strategies (cp. 2 Cor 11:3, 14). mean “divine beings” (i.e., God and the throughout the chapter. God put trees
The Hebrew term for shrewd (‘arum) angels; e.g., Ps 29:1; 89:7). in the garden as an environment for
can be positive (“prudent,” Prov 14:8) humanity to enjoy fellowship with God.
or negative (“cunning,” as here; Job 3:6 She saw . . . she wanted: The
woman made two grave errors. (1) She Now the man and woman used them to
5:12). It forms a wordplay with “naked” evade the divine presence.
(‘arummim) in 2:25. Adam and Eve were assumed the right to decide what was
and was not good, though God alone 3:9-10 Where are you? The true intent
naked and vulnerable; the serpent was
has this right; and (2) she coveted God’s of this rhetorical question is revealed in
shrewd and cunning. Probably the
serpent asked the woman because the wisdom (see Deut 5:21). her husband the man’s answer (3:10). The real ques-
prohibition was given to Adam prior to . . . with her: Although Scripture is tion was, why are you hiding? (cp. 4:9-
Eve’s creation (see 2:16-17). Adam was clear about the woman’s central role in 10). I was afraid because I was naked:
probably aware of the serpent’s cun- the Fall (cp. 1 Tim 2:14), the man was Modesty was not the issue. The shame
ning, having assessed and named all the clearly present and culpable as well. brought on by rebellion drove Adam
animals before Eve was created (2:19-20, He comes to center stage in the verses and his wife to hide. Possibly they also
23). Did God really say? The deceiver that follow and in biblical theology. The feared punishment (see note on 3:8).
began by twisting God’s language to cast consequence of his sin for the entire 3:12 It was the woman you gave
doubt on God’s goodness. God’s original human race was immense. The Good me: Rather than confessing, the man
prohibition applied to only one tree News is that in Jesus Christ, the “second became evasive. He blamed the woman
(2:16-17), not to all (any) of them. Adam,” God has made salvation univer- for giving him the fruit and God for giv-
sally available (Rom 5:12-21). ing him the woman.
3:2-3 The woman attempted to set
the record straight; in the process, she 3:7 Shame is opposite to the naked in- 3:13 What have you done? is another
belittled the privileges God had given nocence Adam and Eve enjoyed prior to rhetorical question that is really an
her and her husband in several ways: their rebellion (2:25). Their relationship exclamation of horror (cp. 4:10). The
(1) She reduced God’s “freely eat” (2:16) with one another and with God was serpent deceived me: As the man impli-
to may eat; (2) she downplayed God’s fractured. sewed fig leaves together: cated the woman (3:12), the woman ac-
emphasis on the availability of fruit These covered their physical bodies, but cused the serpent. The serpent did play
27 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 3 : 1 7

3:14
Deut 28:15
“The serpent deceived me,” she replied. and between your joffspring and her
Isa 65:25 “That’s why I ate it.” joffspring.
3:15 He will strike your head,
John 8:44 God Indicts and Convicts and you will strike his heel.”
Rom 16:20 14Then the Lord God said to the ser pent,
Heb 2:14
j
zera‘ (2233) 16Then he said to the woman,
Gen 12:7
“Because you have done this, you are
3:16
cursed “I will sharpen the pain of your
1 Cor 11:3
Eph 5:22 more than all animals, domestic and pregnancy,
1 Tim 2:15
wild. and in pain you will give birth.
3:17
Job 5:7 You will crawl on your belly, And you will desire to control your
Eccl 1:3
groveling in the dust as long as you live. husband,
Rom 8:20-22
15 And I will cause hostility between you but he will rule over you.”
and the woman, 17And to the man he said,

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

ADAM (2:4–3:24)
Gen 1:26-31; Adam was the first man, the father of the human race. God created the first couple in his
4:25–5:5 image to populate the earth and rule the created order (1:26-31). God made Adam from earth
Hos 6:6-7
Luke 3:38 and breathed life into him (2:7); he was to cultivate the garden (2:15), name the animals
Rom 5:12-21 (2:19-20), and follow God’s instructions (1:28; 2:16-17). God created the woman as a compan-
1 Cor 15:22, 45-49
1 Tim 2:13-14 ion and helper for Adam (2:18-22). Eve’s creation from Adam’s rib portrays the unity that God
intended for man and woman in marriage (2:23-25).
After the serpent deceived Eve into rejecting God’s rule, Adam also rebelled (3:1-6). Their
willful disobedience disrupted their relationship (3:7) and separated them from God. God
looked for Adam after his rebellion; he was hiding among the trees, already aware of his
alienation (3:8). When God questioned him, Adam blamed Eve and, by implication, God
(3:12). Adam’s rebellion brought hardship in governing the earth as well as physical and
spiritual death (3:17-19, 22). God provided animal skins to cover Adam and Eve (3:21), and
promised that Eve’s offspring would defeat Satan (3:15; see Rom 16:20; Rev 12:1-9; 20:1-10).
Adam was a historical individual (4:25; 5:1-5; 1 Chr 1:1; Hos 6:7; Luke 3:38; Rom 5:14;
1 Cor 15:22, 45; 1 Tim 2:13-14; Jude 1:14) who represents humanity as a whole. God’s man-
dates (1:26-30) and curses (3:16-19) affected not only Adam and Eve, but the entire human
race. Adam represents the separation from God that all humanity experiences.
The apostle Paul contrasted those represented by Adam, the first man, with those who
follow Christ, the “last Adam” (1 Cor 15:45-50; see Rom 5:12-21; 8:5-11, 20-22). Those
represented by Adam live only in him; they partake of his sin, his alienation from God and
creation, and his spiritual death. Those who follow Christ live by faith in him. They are recre-
ated in Christ’s image and become “new people” who partake of a new creation (see Rom
8:29; 1 Cor 15:49; 2 Cor 5:17). The barriers Adam raised are removed by Christ (Rom 5:1;
2 Cor 5:19; Gal 3:27-28; 6:15; Eph 2:14-16); Christ restores what Adam lost.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
a role and would be punished (3:14), kingdom will restore all of creation to while striking the serpent’s head—a
but that did not release the woman or a harmonious state like the Garden of more definitive blow—is ultimately ful-
the man from their guilt. Eden before humans sinned (see Isa filled in Christ’s death, resurrection, and
3:14-19 The parties were judged in the 11:8). her offspring (literally her seed ): final victory over Satan (1 Cor 15:55-57;
order of their transgression—serpent, This collective noun can refer to a single Rev 12:7-9; 20:7-10).
woman, man. Each received a punish- descendant or many. The ancient Near 3:16 Judgment falls on the woman’s
ment unique to his or her situation, Eastern concept of corporate solidarity unique role of childbearing and on her
and each had a key relationship altered. (e.g., “you and your descendants,”
relationship with her husband. And
God is principled in judgment, not 28:14) is also behind this description
you will desire to control your husband,
fickle; each punishment is proportion- of the ongoing hostility that would
but he will rule over you (Or And though
ate to the offense. exist between humans and snakes. The
you will have desire for your husband,
pattern is set using singular terms (He
3:14 to the serpent: Though later rev- / he will rule over you): The marriage
. . . you). Christian interpreters have
elation identifies the deceiver as Satan, traditionally understood this verse relationship now included an element
it is the created animal who was cursed, as a prophecy of Christ, the seed of of antagonism rather than just security
like the ground (3:17). Groveling in Abraham and the culmination of the and fulfillment. New life in Christ al-
the dust is a posture of humiliation and woman’s seed (Gal 3:16; 4:4). strike lows for the restoration of a man and
defeat (Ps 72:9; Mic 7:17). (Or bruise, in both occurrences): The a woman’s marriage relationship (Eph
3:15 hostility: The prophet Isaiah striking of his heel is a reference to the 5:18-32; cp. Matt 20:25-28).
envisions the day when the Messiah’s suffering of God’s servant (see Isa 53), 3:17-19 God highlighted his original
G E N E S I S 3 : 1 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28

“Since you listened to your wife and ate the ground from which he had been made. 3:18
Job 31:40
from the tree 24After sending them out, the Lord God sta- Heb 6:8
whose fruit I commanded you not to tioned mighty acherubim to the east of the 3:19
Gen 2:7
eat, Garden of Eden. And he placed a flaming Ps 90:3; 104:29
the ground is cursed because of you. sword that flashed back and forth to guard Eccl 12:7
1 Cor 15:47
All your life you will struggle to the way to the tree of life. 3:20
scratch a liv ing from it. 2 Cor 11:3
1 Tim 2:13
18 It will grow thorns and thistles for you, Results of Rebellion (4:1-24) 3:21
though you will eat of its grains. Cain and Abel 2 Cor 5:2-3
19 By the sweat of your brow

will you have food to eat 4 Now Adam had sexual relations with
his wife, Eve, and she became preg-
nant. When she gave birth to Cain, she said,
3:22
Gen 1:26
k
‘olam (5769)
Gen 9:16
until you return to the ground
from which you were made. “With the Lord’s help, I have produced a 3:24
Ezek 10:1
For you were made from dust, man!” 2Later she gave birth to his brother Rev 2:7; 22:2, 14
a
kerub (3742)
and to dust you will return.” and named him Abel. Exod 25:18

When they grew up, Abel became a shep- 4:2

Expulsion and Hope herd, while Cain cultivated the ground. Luke 11:50-51
20Then the man—Adam—named his wife 3When it was time for the har vest, Cain 4:3
Lev 2:1-2
Eve, because she would be the mother of all presented some of his crops as a gift to the Num 18:12
who live. 21And the Lord God made cloth- Lord. 4Abel also brought a gift—the best 4:4
Exod 13:12
ing from animal skins for Adam and his of the firstborn lambs from his flock. The Heb 11:4
wife. Lord accepted Abel and his gift, 5but he did 4:6
22Then the Lord God said, “Look, the Jon 4:4
not accept Cain and his gift. This made Cain 4:7
human beings have become like us, know- very angry, and he looked dejected. Rom 6:12, 16
Jas 1:15
ing both good and evil. What if they reach 6“Why are you so angry?” the Lord asked
out, take fruit from the tree of life, and eat Cain. “Why do you look so dejected? 7You
it? Then they will live kforever!” 23So the will be accepted if you do what is right. But
Lord God banished them from the Garden if you refuse to do what is right, then watch
of Eden, and he sent Adam out to cultivate out! Sin is crouching at the door, eager to
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
command not to eat the fruit by speak- plural probably reflects God’s conversa- LORD’s help: Eve fulfilled her God-given
ing of eating several times in 3:17-19. tion with his angelic court (see note on role of procreation despite the negative
The judgment affected humanity’s abil- 1:26). the tree of life . . . live forever! effects of the Fall (see 3:16, 20). I
ity to get food, and it was proportionate Mercifully, God prevented humankind have produced: Or I have acquired. Cain
to their offense of eating what had been from eating of the tree of life and (Hebrew qayin) sounds like a Hebrew
prohibited. the ground is cursed: The having to live forever in a fallen state. term (qanah) that can mean “produce”
relationship of the man to the ground Through Jesus Christ, however, eternal or “acquire.”
(see note on 2:7) was now antagonistic life is once again made available (see
as judgment fell on his primary role 4:2 his brother . . . Abel: The name (He-
Rev 2:7; 22:2, 14, 19).
(2:5, 15). He must labor and toil to work brew habel) means “breath,” “vapor,” or
3:23 So the LORD God banished them “meaningless,” anticipating his tragically
the ground, but with diminished pro-
from the Garden of Eden: Before the brief life (cp. Eccl 1:2).
ductivity. Human sin has broad effects
Fall, the garden was a sanctuary in
on creation (see 4:12; 6:7; Lev 26; Deut 4:3 There was nothing wrong with of-
which humans could move freely in
11:13-17, 28; Rom 8:22). fering grain to the Lord (Lev 2:14; Deut
God’s holy presence. Now their sin
3:20-24 Soon after they were judged for required expulsion from that environ- 26:2-4), but Cain brought only a token
their sin, Adam and Eve were banished ment. This same principle was behind gift (some of his crops), whereas God
from the garden. the laws that restricted an Israelite’s ac- requires the first and best (Exod 23:16,
cess to God’s presence in the Tabernacle 19; 34:22, 26). Cain’s heart attitude
3:20 Eve (Hebrew khawah) sounds like
or Temple (e.g., Lev 16:1-2; Num 5:3). made his offering inferior to Abel’s (cp.
a Hebrew term (khayah) that means “to
give life.” Following God’s pronounce- Heb 11:4).
3:24 Cherubim are a class of angelic be-
ment of Adam’s impending death (3:19), ings that guard access to God’s presence 4:4-5 the best of the firstborn lambs:
Adam expressed hope by giving Eve (Exod 26:31; Ezek 28:14). east . . . of Or the firstborn of his flock and their fat
a name associated with life. Adam’s Eden: In Genesis, movement eastward portions. Abel was giving God the best
naming of Eve in such close proximity often implies leaving the presence or animals and the richest parts. Abel’s
to 3:16 may suggest that the narrator blessing of God, whether in judgment offering, in contrast to Cain’s, was the
views it as Adam’s first act of ruling over (see also 4:16), self-aggrandizement best he had to offer. True worship is a
the woman after the Fall (see note on (11:2; 13:11), or estrangement (25:6). costly privilege.
2:19-20).
4:1 Adam: Or the man; also in 4:25. 4:7 Sin is crouching at the door . . . you
3:21 God mercifully provided more had sexual relations (literally knew): must subdue it: Sin is pictured as a vi-
substantial clothing for Adam and Eve In certain contexts, the Hebrew term cious animal lying in wait to pounce on
(cp. 3:7) before expelling them into the meaning “to know” is an idiom for Cain (cp. note on 3:16). Either sin will
harsh environment outside the garden. sexual knowledge of another person dominate Cain, or Cain will resist the
3:22 human beings: Or the man; (4:17; 19:33, 35). It is never used of ani- temptation to sin. There is no neutral
Hebrew reads ha-’adam. like us: The mals, which mate by instinct. With the ground in that conflict.
29 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 4 : 1 7

4:8
Matt 23:35
control you. But you must subdue it and be work! From now on you will be a homeless
1 Jn 3:12 its master.” wanderer on the earth.”
4:9 8One day Cain sug gested to his brother, 13Cain replied to the Lord, “My punish-
Gen 3:9
4:10
“Let’s go out into the fields.” And while they ment is too great for me to bear! 14You have
Num 35:33 were in the field, Cain attacked his brother, banished me from the land and from your
Deut 21:1
Heb 12:24 Abel, and killed him. presence; you have made me a homeless wan-
9After ward the Lord asked Cain, “Where
4:11 derer. Anyone who finds me will kill me!”
Deut 27:15-26 is your brother? Where is Abel?” 15The Lord replied, “No, for I will give a
4:12
Deut 28:15-24
“I don’t know,” Cain responded. “Am I my sevenfold punishment to anyone who kills
4:14 brother’s guardian?” you.” Then the Lord put a mark on Cain
Gen 9:6 10But the Lord said, “What have you
Job 15:22 to warn anyone who might try to kill him.
4:17
done? Listen! Your brother’s blood cries 16So Cain left the Lord’s presence and set-
Ps 49:11 out to me from the ground! 11Now you tled in the land of Nod, east of Eden.
are cursed and banished from the ground,
which has swallowed your brother’s blood. The Descendants of Cain
12No longer will the ground yield good 17Cain had sex ual relations with his wife,

crops for you, no matter how hard you and she became preg nant and gave birth to
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Original Sin (3:1-19)

Gen 8:21 Genesis 3 describes how human moral innocence collapsed through rebellion (3:11, 17). What
Exod 34:7 God declared as “very good” (1:31) was no longer completely so. Man and woman ate the fruit
Job 4:17-21
Ps 51:5 that promised knowledge of good and evil and thus broke God’s command (2:17). Worse, they
Prov 22:15 tried to become like God (3:5) and thus fell from their sinless state. Alienated from God, one
Ezek 36:16-36
John 8:1-11 another, and creation, they also became subject to death.
Rom 1:18–3:20; The term “original sin” denotes sin’s complete, universal infiltration into individual lives
5:12-21
1 Cor 15:21-22
and human society as a result of human rebellion. When the first man and woman ate the
Gal 3:22; 5:17-24 fruit in disobedience to God, they forfeited their own innocence and that of their children,
Eph 2:1-10 the entire human race (Rom 5:12-14; 1 Cor 15:21-22, 45-49). All humans are “fallen,” born
1 Jn 3:14
in sin, predisposed to sin (8:21; Job 4:17-21; Ps 51:5; 103:10; 143:2; Prov 20:9), and awaiting
death. As people yield to their inherited predisposition to sin, they become responsible for
their own wrongdoing (Eccl 7:20; Rom 3:23).
The first man, Adam, introduced sin, but the “second Adam,” Jesus Christ, is sin’s antidote
(1 Cor 15:3; 2 Cor 5:21). When Christ died as Redeemer, he made God’s salvation from sin
available to all (John 3:16; Rom 1:16).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4:8 The effects of the Fall on human was followed by God’s verdict. Adam’s was to Cain. Cain deserved death (see
relationships are tragically expressed in sin had already caused the ground to 9:5-6). The mark graciously provided
the first murder. The word brother is be cursed. Now Cain was cursed and protection following Cain’s judgment
used seven times in 4:2-11, highlighting banished from the land he farmed (cp. 3:21).
Cain’s fratricide in the face of familial because he had contaminated it with 4:16 Nod means “wandering.” The
responsibility. Let’s go out into the innocent blood. homeless wanderer: name speaks more of Cain’s fate (see
fields: As in Samaritan Pentateuch, Cain was condemned to ceaseless rov- 4:12, 14) than of a specific geographical
Greek and Syriac versions, and Latin ing in a land that would provide neither area (the location is unknown). Cain’s sin
Vulgate; Masoretic Text lacks this sustenance nor security. The effects of denied him rest and a sense of belong-
phrase. sin were escalating. ing. Cain’s exile east of Eden is another
4:9 Where is your brother? The ques- 4:13-14 For Cain, eviction from the point of connection with Adam’s story
tions God asked Cain (4:6, 9, 10) recall land—the domain of his vocation as a (cp. 3:24). Cain did not learn from his
those that God asked Cain’s parents (3:9- farmer (see 4:2; cp. 3:23)—amounted to father’s mistake, so he also suffered es-
13). In both cases, humans put up eva- exile from God’s presence. The Israelites trangement from the ground and exile
sive answers (cp. 3:12-13). Cain’s answer were warned that unfaithfulness to the to the east (see note on 3:24).
is shockingly defiant—another clue that Sinai covenant would similarly result in 4:17–5:32 These back-to-back genealo-
the problem with his token offering was eviction from the Promised Land and gies do more than list names for the
the attitude that lay behind it. from God’s presence in the Temple (see, record. They contrast the ways that hu-
4:10 What have you done? is more an e.g., Lev 26:27-32). man culture spread, some in rebellion
expression of horror and rebuke than a 4:13 My punishment: Or My sin. against God (Cain, 4:17-24) and some
in obedience to God (Seth, 4:25–5:32).
fact-finding question (cp. 3:13). Abel’s 4:15 Sevenfold punishment was the full In Genesis, the history of the rejected
blood is personified as a legal witness weight of justice. Cain complained that branch is generally explained before
that cries out against Cain. from the his punishment was too great, but the carrying forward the line that led
ground: See note on 4:11-12. full sentence that would fall on anyone to Israel. Two points of contrast are
4:11-12 As with his father (cp. 3:9-12, who committed Cain’s crime against especially worth noting: (1) Lamech, the
17-19), Cain’s interrogation (4:9-10) him shows how gracious the Lord seventh from Adam through the lineage
G E N E S I S 4 : 1 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 30

Enoch. Then Cain founded a city, which he then the one who kills me will be 4:23
Lev 19:18
named Enoch, after his son. 18Enoch had a punished seventy-seven times!” Deut 32:35
son named Irad. Irad became the father of 4:25
Mehujael. Mehujael became the father of Epilogue: The Birth of Seth (4:25-26) Gen 4:8; 5:3
25Adam 1 Chr 1:1
Methushael. Methushael became the father had sexual relations with his wife Luke 3:38

of Lamech. again, and she gave birth to another son. 4:26

Gen 12:8
19La mech mar ried two women. The She named him Seth, for she said, “God has 1 Kgs 18:24
first was named Adah, and the second was granted me another son in place of Abel, Joel 2:32
Zeph 3:9
Zillah. 20Adah gave birth to Jabal, who was whom Cain killed.” 26When Seth grew up, Acts 2:21

the first of those who raise livestock and he had a son and named him Enosh. At that 5:1
Gen 1:26; 6:9
live in tents. 21His brother’s name was Ju- time people first began to worship the Lord 1 Chr 1:1
bal, the first of all who play the harp and by name. 5:2
Gen 1:27
flute. 22Lamech’s other wife, Zillah, gave *Matt 19:4
birth to a son named Tubal-cain. He be- 3. THE ACCOUNT OF ADAM’S *Mark 10:6

came an ex pert in forging tools of bronze DESCENDANTS (5:1–6:8) 5:3-32

1 Chr 1:1-3
and iron. Tubal-cain had a sister named Human Identity Restated Luke 3:36-38

Naamah. 23One day Lamech said to his

wives, 5 This is the written account of the de-
scendants of Adam. When God created
human beings, he made them to be like him-
5:3
Gen 1:26; 4:25
1 Cor 15:49

“Adah and Zillah, hear my voice; self. 2He created them male and female, and
listen to me, you wives of Lamech. he blessed them and called them “human.”
I have killed a man who attacked me,
a young man who wounded me. Genealogy: Adam to Noah
24 If someone who kills Cain is punished 3When Adam was 130 years old, he

seven times, became the father of a son who was just

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
of Cain, is the main focus of the first masks increasing self-assertion and dis- 5:1-32 The genealogies of Genesis go
genealogy. Like his ancestor, Lamech tance from God (see note on 4:14–5:32). beyond simply recording history. By
took human life and had to live in 4:23-24 Lamech’s chilling taunt shows selective information and by structure,
constant fear of death as a consequence the further escalation of sin’s effects they communicate spiritual truth. The
(4:23-24). By contrast, Enoch, the on humanity. Cain’s line had reached genealogies highlight God’s blessing,
seventh from Adam through the lineage a crescendo of violence with Lamech’s authenticate the family heritage of
of Seth (see 4:25–5:32), lived in a way contempt for life. In his arrogance, important individuals, and hold the
that pleased God and avoided death al- he put his deed into poetic verse. Genesis narrative together by showing
together (5:24). (2) Advances in human punished seventy-seven times! God familial continuity. Adam’s genealogy
culture and technology came through warned that anyone who tried to kill through Seth traces ten generations to
Cain’s line (the first city, livestock, shel- Cain would experience the full weight Noah (see 1 Chr 1:1-4; Luke 3:36-38),
ter, metallurgy, music), but the effects of justice (4:15). Lamech’s declaration with the flood intervening before
of sin still dominated. No technological that anyone who harmed him would another ten generations from Noah to
advances are mentioned in Seth’s line; Abram. The number ten indicates com-
receive an even more severe penalty
instead, people began “to worship the pleteness (ten plagues, Exod 7:8–11:10;
is a claim to be accountable to no one,
LORD” (4:26) and to find “favor with the Ten Commandments, Exod 20:2-17).
including God.
LORD” (see 6:8). Noah closed history before the flood,
4:25–5:32 The story returns to Adam and Abram inaugurated a new era.
4:17 Cain’s wife was probably one of
and follows the line of Seth, whose lin-
his sisters (5:4). Cain’s marriage to his eage led to Abraham and the Israelite 5:1-2 This is the prologue to the second
sister would not have caused genetic nation. account in Genesis (5:1–6:8; see note
problems so early in the development on 2:4); it connects God’s purpose in
of the human gene pool. Cain was 4:25 another son . . . in place of Abel: creation with Seth’s line rather than
condemned to be a wanderer. Perhaps Cain (4:8-16) and Lamech (4:19-24) Cain’s (4:17-24).
he founded a city in rebellion against illustrate sin’s consequences; the birth
of Seth brought renewed hope. See also 5:1 written account: Although the previ-
that verdict, seeking to defend himself ous account (2:4–4:26) focused on Adam,
by enclosing it in walls. Naming it after note on 5:1-2. Seth probably means
“granted”; the name may also mean Eve, and their first children, it was
his son reflects a tendency among technically “the account of the heavens
those who rebel against God to idolize “appointed.”
and the earth.” Genesis 5:1-32 is a more
humanity and its achievements. 4:26 Enosh means “humankind.” In typical genealogy. human beings: Or
4:18 the father of: Or the ancestor of, the OT, the term is often used in poetic man; Hebrew reads ’adam; similarly in
and so throughout the verse. Hebrew texts that emphasize human mortality, 5:2. like himself: See 1:26 and note.
genealogies do not necessarily list every frailty, and weakness (e.g., Ps 144:3, 5:2 male and female . . . “human”
single generation. “mere mortals”). Enosh was born at the
time when people began to worship the (Hebrew ’adam): See 1:27 and note.
4:19 Marrying two women was contrary LORD by name (literally call on the name blessed them: See 1:28 and note.
to God’s ideal pattern for marriage of the LORD). In Genesis, that meant 5:3 just like him—in his very image:
(2:24), and might be another manifesta- calling on the name of the Lord through The image and likeness of God (see note
tion of the arrogance and rebellion of sacrifice and prayer (similar Hebrew on 1:26) is preserved in human beings
Cain’s descendants. terminology is found in 12:8; 13:4; despite sin. Adam’s sinful nature was
4:20-22 Technological advancement 21:33; 26:25). also carried forward (Rom 5:12-14).
31 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 6 : 3

5:5
Gen 2:17
like him—in his very image. He named birth of Methuselah, Enoch lived in
Heb 9:27 his son Seth. 4After the birth of Seth, close fellowship with God for another
5:18 Adam lived another 800 years, and he 300 years, and he had other sons and
Jude 1:14
5:22
had other sons and daughters. 5Adam daughters. 23Enoch lived 365 years,
Gen 6:9; 48:15 lived 930 years, and then he died. 24walking in close fellowship with God.
5:24 6When Seth was 105 years old, he became Then one day he disappeared, because
2 Kgs 2:1, 11
Ps 73:24 the father of Enosh. 7After the birth of God took him.
Heb 11:5 Enosh, Seth lived another 807 years, and 25When Methuselah was 187 years old, he
5:29
Gen 3:17
he had other sons and daughters. 8Seth became the father of Lamech. 26After
Rom 8:20 lived 912 years, and then he died. the birth of Lamech, Methuselah lived
5:32 9When Enosh was 90 years old, he became another 782 years, and he had other
Gen 7:6; 9:18
6:1
the father of Kenan. 10After the birth of sons and daughters. 27Methuselah lived
Gen 1:28 Kenan, Enosh lived another 815 years, 969 years, and then he died.
6:2 and he had other sons and daughters. 28When Lamech was 182 years old, he
b
ben ’elohim (1121,
0430)
11Enosh lived 905 years, and then he died. became the father of a son. 29Lamech
Job 1:6 12When Kenan was 70 years old, he named his son Noah, for he said, “May
6:3
Ps 78:39
became the father of Mahalalel. 13After he bring us relief from our work and the
1 Pet 3:20 the birth of Mahalalel, Kenan lived painful labor of farming this ground
another 840 years, and he had other that the Lord has cursed.” 30After the
sons and daughters. 14Kenan lived birth of Noah, Lamech lived another
910 years, and then he died. 595 years, and he had other sons and
15When Mahalalel was 65 years old, he daughters. 31Lamech lived 777 years,
became the father of Jared. 16After the and then he died.
birth of Jared, Mahalalel lived another 32By the time Noah was 500 years old,
830 years, and he had other sons and he was the father of Shem, Ham, and
daughters. 17Mahalalel lived 895 years, Japheth.
and then he died.
18When Jared was 162 years old, he became Corruption of the Human Race
the father of Enoch. 19After the birth of
Enoch, Jared lived another 800 years, and
he had other sons and daughters. 20Jared
6 Then the people began to multiply on
the earth, and daughters were born to
them. 2The bsons of God saw the beautiful
lived 962 years, and then he died. women and took any they wanted as their
21When Enoch was 65 years old, he became wives. 3Then the Lord said, “My Spirit will
the father of Methuselah. 22After the not put up with humans for such a long time,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5:5 he died: Death indeed came to mean that Methuselah died in the year the NT (see 1 Pet 3:18-20; 2 Pet 2:4;
Adam (see 2:17; 3:18-19) and his of the flood. Jude 1:6-7). Some interpreters do not
descendants (see Rom 5:12-14). Cain’s 5:28-29 As with Enoch (5:21-24), believe that God would permit angels
violence is omitted (see 4:8, 15, 23-24) the normal genealogical formula is to procreate with humans and doubt
and key figures in Seth’s line live in interrupted to highlight important theo- that the above NT texts should be read
hope (5:29). logical information about Noah. Noah in this way. Another possibility is that
sounds like a Hebrew term (nakham) sons of God refers to the righteous de-
5:6 the father of: Or the ancestor of;
that can mean “relief” or “comfort,” scendants of Seth, while the beautiful
also in 5:9, 12, 15, 18, 21, 25. Hebrew
and another term (nuakh) that means women (6:2, literally daughters of men;
genealogies do not necessarily list every also in 6:4) were female descendants
single generation. “rest.” As the first person born after
of Cain’s wicked line. This interpreta-
Adam’s death (see note on 5:5), Noah
5:7 After the birth of: Or After the birth tion is in harmony with 4:17–5:32,
prompted his father Lamech to hope
of this ancestor of; also in 5:10, 13, 16, but is weakened by the language of
that the curse brought on by Adam’s sin
19, 22, 26 (see note on 5:6). 6:1-2, which seems to refer to the
(3:17) might be lifted. See 8:21; 2 Cor
5:22 Enoch lived in close fellowship daughters of humanity in general,
1:3-7; 2 Thes 2:16-17.
with God (literally Enoch walked with not the daughters of Cain specifically.
6:1-8 Human wickedness reached a cli- Others believe that sons of God refers
God; also in 5:24): Enoch’s position as
max, prompting God to send the flood to tyrannical human kings (possibly
seventh from Adam in the genealogy
to destroy all living things. A glimmer demon-possessed) who took Lamech’s
strikes a contrast with Lamech, the of hope appears in God’s favor toward polygamy (4:19) to a new height of
seventh from Adam in the line of Cain Noah (6:8). wickedness by seizing the daughters of
(see note on 4:17–5:32).
6:1-2 The sons of God have gener- the righteous. Language reminiscent
5:24 Unlike all other sons of Adam, ally been understood as fallen angels of 3:6 (saw . . . took) shows the rebel-
Enoch did not succumb to death; (cp. the same Hebrew phrase in Job lious nature of this act.
rather, he disappeared, because God 1:6; 2:1; 38:7; Ps 29:1; 89:7). This 6:3 will not put up with (Greek version
took him (cp. 2 Kgs 2:9-12; see also interpretation is prominent in ancient reads will not remain in): Many think
Heb 11:5). Jewish and Christian literature (e.g., that this is an announcement of God’s
5:27 969 years: This statement and 1 Enoch 6:1–7:6; Justin Martyr, Apology decision to withdraw the restraining
the numbers given in 5:25, 28 and 7:6 2.5) and is apparently supported by influence of his Spirit from human
G E N E S I S 6 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32

for they are only mortal flesh. In the future, and I will destroy every living thing—all the 6:4
Num 13:33
their normal lifespan will be no more than people, the large animals, the small animals Jude 1:6-7
120 years.” that scurry along the ground, and even the 6:5
Ps 14:1-3
4In those days, and for some time after, birds of the sky. I am sorry I ever made them.” 6:6
giant Nephilites lived on the earth, for when- 8But Noah found favor with the Lord. Exod 32:14
Num 23:19
ever the sons of God had intercourse with 1 Sam 15:11, 35
2 Sam 24:16
women, they gave birth to children who 4. THE ACCOUNT OF NOAH’S FAMILY 6:7
became the heroes and famous warriors of (6:9–9:29) Deut 29:20
c
bara’ (1254)
ancient times. The Story of Noah Ps 51:10
5The Lord observed the extent of human 9This is the account of Noah and his family. 6:8
Exod 33:17
wickedness on the earth, and he saw that Noah was a righteous man, the only dblame-
6:9
every thing they thought or imagined was less person liv ing on earth at the time, and Job 1:1
Ezek 14:14
consistently and totally evil. 6So the Lord he walked in close fellowship with God. d
tamim (8549)
was sorry he had ever made them and put 10Noah was the father of three sons: Shem, Gen 17:1

6:11
them on the earth. It broke his heart. 7And Ham, and Japheth. Deut 31:29
the Lord said, “I will wipe this human race I 11Now God saw that the earth had be- Judg 2:19
Ezek 8:17
have ccreated from the face of the earth. Yes, come corrupt and was filled with violence.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

NOAH (6:8-22)
Gen 5:28–10:1 Noah was the son of Lamech, a descendant of Seth (5:3-29). Lamech might have hoped that
1 Chr 1:4 Noah (whose name means “rest” or “relief”) would ease the curse of hardship in working the
Isa 54:9
Ezek 14:12-20 ground (see note on 5:29). God used Noah to help relieve the world of evil.
Matt 24:37-38 God intended to destroy creation because of pervasive human wickedness (6:1-7; see Matt
Luke 3:36; 17:26-27
Heb 11:7 24:37-39; Luke 17:26-27), but he decided to preserve Noah (6:8). God gave Noah, a righteous
1 Pet 3:20-21 and blameless man (6:9), precise instructions for building the ark in which only the eight peo-
2 Pet 2:5
ple of his family would be saved, along with every kind of creature (6:14–8:19). When Noah
and his family finally emerged from the ark after the flood, Noah pleased God by building an
altar and sacrificing burnt offerings. God promised that he would never again flood the whole
earth or disrupt the sequence of the seasons, despite human sin (8:20–9:17).
Noah’s sons were Shem, Ham, and Japheth. All the nations of the earth descended from
them (9:18-19). When Noah became drunk on wine from his vineyard, his sons and their
descendants were cursed or blessed in accord with how they responded to him (9:22-27).
Noah lived for 950 years, including 350 years after the flood (9:28-29); he is an example of
righteousness, obedience, courage, and faith (see Ezek 14:12-20; Heb 11:7; 2 Pet 2:5).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
society and allow human wickedness God’s people and would also be humankind would be expunged from
to run its full course. Others think it destroyed (see also Deut 2:11, which God’s good creation. every living thing:
means that God would withdraw his life- connects the Anakite nepilim with Human sin had so corrupted the earth
giving breath from humans at an earlier another group called the repa’im). that judgment fell on the animals and
age (ruakh, the Hebrew term for “spirit,” 6:5 everything they thought or imag- birds over which they had dominion
can also mean “breath”; see 6:17; 7:22; ined (literally every intention of the (see 1:28 and note). The special role of
see also Ps 104:29-30). normal lifespan thoughts of their hearts): In the OT, the humans in the created order (1:28-30)
will be no more than 120 years (literally heart is the core of volition, thought, means that nature is affected by human
his days will be 120 years): It is possible and morality (see Prov 4:23). Wicked moral choices (see 8:1; Job 38:41; Hos
that this was a new restriction on the
actions stem from a corrupt inner life. 4:3; Rom 8:19-22).
number of years individuals would
consistently and totally evil: Strong 6:8 Noah and his godly life stand in
generally be allowed to live (so the
language captures the pervasiveness,
NLT). However, for generations after the stark contrast to the sinfulness of the
depth, and persistence of human wick-
flood, humans lived well beyond 120 rest of the people.
edness. Human nature continued to be
years (see, e.g., 11:10-26). An alternative 6:9 the account: See note on 2:4 a
corrupt even after the flood (see 8:21).
interpretation sees this as a 120-year
6:6 the LORD was sorry: The extent righteous man, the only blameless
grace period before the arrival of the
flood (see Jon 3:4; Matt 24:37-38; 1 Pet of human wickedness made the Lord person: The text does not claim that
3:20; 2 Pet 2:5). regret having created them (see also 6:7; Noah was without sin (see Rom 5:12-14).
cp. 1 Sam 15:11, 35). It broke his heart: Noah’s righteousness and blamelessness
6:4 giant Nephilites (Hebrew nepilim): came about because he walked in close
The term may mean “fallen ones.” The The evil in humanity’s heart (6:5) pained
God greatly. Sending the flood was a fellowship with God. See also 7:1; 17:1;
context implies that they were the off- Heb 11:7.
spring of the “sons of God” and would heart-wrenching act on God’s part.
be destroyed in the flood. Numbers 6:7 wipe . . . from the . . . earth: As 6:11-13 See 6:5-7. violence (Hebrew
13:31-33 uses the same term to describe Adam and Eve were banished from khamas): Murder had especially cor-
other giants who were hostile toward the garden-sanctuary (3:23), all of rupted the line of Cain (4:8, 23-24).
33 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 7 : 7

6:12 12God observed all this corruption in the 21And be sure to take on board enough food
Ps 14:1-3
6:13 world, for everyone on earth was corrupt. for your family and for all the animals.”
Isa 34:1-4 13So God said to Noah, “I have decided to 22So Noah did every thing exactly as God
Ezek 7:2-3
6:14
destroy all liv ing creatures, for they have had commanded him.
Exod 2:3 filled the earth with violence. Yes, I will
1 Pet 3:20
wipe them all out along with the earth! The Universal Flood

7
6:17
Ps 29:10 14“Build a large boat from cy press wood When every thing was ready, the Lord
2 Pet 2:5
and waterproof it with tar, inside and out. said to Noah, “Go into the boat with all
6:18
Gen 9:9-16; 17:7; Then construct decks and stalls throughout your family, for among all the people of the
19:12 its interior. 15Make the boat 450 feet long, earth, I can see that you alone are righteous.
6:20 75 feet wide, and 45 feet high. 16Leave an 2Take with you seven pairs—male and fe-
Gen 7:3
6:21 18-inch opening below the roof all the way male—of each animal I have approved for
Gen 1:29 around the boat. Put the door on the side, eating and for sacrifice, and take one pair
6:22
Gen 7:5
and build three decks inside the boat— of each of the others. 3Also take seven pairs
Exod 40:16 lower, middle, and upper. of every kind of bird. There must be a male
7:1 17“Look! I am about to cover the earth and a female in each pair to ensure that all
Gen 6:18
Matt 24:38 with a flood that will destroy every liv ing life will sur vive on the earth after the flood.
Luke 17:26-27 thing that breathes. Every thing on earth 4Seven days from now I will make the rains
Heb 11:7
1 Pet 3:20 will die. 18But I will confirm my covenant pour down on the earth. And it will rain
7:2 with you. So enter the boat—you and your for forty days and forty nights, until I have
Lev 11:1-47
Deut 14:3-20 wife and your sons and their wives. 19Bring wiped from the earth all the liv ing things I
Ezek 44:23 a pair of every kind of animal—a male and a have created.”
7:4
Gen 6:7, 13 female—into the boat with you to keep them 5So Noah did every thing as the Lord com-

7:6 alive during the flood. 20Pairs of every kind manded him.
Gen 5:32 of bird, and every kind of animal, and every 6Noah was 600 years old when the flood
7:7
Gen 6:18
kind of small animal that scurries along the covered the earth. 7He went on board the
ground, will come to you to be kept alive. boat to escape the flood—he and his wife
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

450 t (138 m) 75 t (23 m)

45 t
(13 8 m)

nterior Door

Human Elephant Semitru k

5Noah’s Ark (6:14-16). An ark built to the dimensions specified in Genesis would have been immense. Its ratio of length to
width (6 to 1) is the most stable known and is used for the design of modern tankers and freight-hauling ships. The ark was
able to carry 20,000 tons of cargo; the required number of young adult land animals would have occupied less than half of
the available space. The design given was perfect for the ark’s function.

6:14 a large boat: Traditionally ren- with no sail or rudder. God also brought These animals would procreate and
dered an ark, this was a long rectangu- the animals to Noah (6:20). repopulate the earth after the flood.
lar barge designed for survival, not for 6:17 cover the earth with a flood: Some 7:2 of each animal I have approved for
navigation. The Hebrew word tebah is propose that the flood might only have eating and for sacrifice (literally of each
used again only of the basket in which covered the ancient Near East as it was clean animal; similarly in 7:8): In addi-
the baby Moses was floated on the Nile known to Noah or Moses. However, tion to the animals that were to repopu-
(Exod 2:3, 5). cypress wood: Or gopher the flood’s stated purpose—to destroy late the earth, these “clean” animals
wood. It is not clear what kind of wood every living thing that breathes (see also were for food and for Noah’s sacrifice
this was. It was possibly from a conifer, 6:7, 11-13; 7:1, 4, 18-23; 8:21)—and its after the flood (8:20-21). This passage
such as cypress. effect of undoing creation (see notes on does not use the precise technical lan-
6:15 The ark’s dimensions: Hebrew 1:9-10; 7:11-12) suggest that the flood guage that is found in the regulations
300 cubits [138 meters] long, 50 cu- covered the entire planet (see also 1 Pet concerning “clean” and “unclean” given
bits [23 meters] wide, and 30 cubits 3:20; 2 Pet 2:5; 3:6). to Israel at Sinai (see Lev 11:1-47; Deut
[13.8 meters] high. This floating barge 6:18 This first explicit mention of a 14:3-12), but the underlying concept
displaced around 43,300 tons of water. covenant in the Bible refers to the is the same (perhaps God revealed it
unilateral pact that God made with hu- directly to Noah).
6:16 An 18-inch opening (Hebrew an
opening of 1 cubit [46 centimeters]) be- mankind and the world after the flood 7:4 The number forty is often associated
low the roof encircled the boat, provid- (see 9:9, 11, 14-17). with affliction, trial, or punishment (see
ing light and air. Noah was to build a 6:19-20 God’s instructions to Noah Exod 16:35; Judg 13:1; 1 Kgs 19:8; Ezek
door and God would close it (7:16). God repeat the language of creation (every 4:6; Jon 3:4; Matt 4:2; Acts 1:3).
was the captain of this peculiar boat kind, cp. 1:24). a male and a female: 7:6 covered the earth: See note on 6:17.
G E N E S I S 7 : 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34

and his sons and their wives. 8With them domestic animals, wild animals, small ani- 7:9
Gen 6:22
were all the various kinds of animals— mals that scurry along the ground, and all 7:11
those approved for eating and for sacrifice the people. 22Every thing that breathed and Ps 78:23
Ezek 26:19
and those that were not—along with all the lived on dry land died. 23God wiped out Mal 3:10
birds and the small animals that scurry every liv ing thing on the earth—people, live- 7:13
1 Pet 3:20
along the ground. 9They entered the boat stock, small animals that scurry along the 2 Pet 2:5
in pairs, male and female, just as God had ground, and the birds of the sky. All were 7:15
commanded Noah. 10After seven days, the destroyed. The only people who sur vived Gen 6:19; 7:9
7:19
waters of the flood came and covered the were Noah and those with him in the boat. Ps 104:6
earth. 24And the floodwaters covered the earth for
7:20
11When Noah was 600 years old, on the 150 days. 2 Pet 3:6
7:23
seventeenth day of the second month, all Matt 24:38-39
the underground waters erupted from the The Floodwaters Recede Luke 17:26-27

8
1 Pet 3:20
earth, and the rain fell in mighty torrents But God eremembered Noah and all 2 Pet 2:5
from the sky. 12The rain continued to fall the wild animals and livestock with 7:24
Gen 8:3
for forty days and forty nights. him in the boat. He sent a wind to blow
8:1
13That very day Noah had gone into the across the earth, and the floodwaters be- Gen 19:29; 30:22
boat with his wife and his sons—Shem, gan to recede. 2The underground waters Exod 2:24; 14:21
Job 12:15
Ham, and Japheth—and their wives. 14With stopped flow ing, and the torrential rains Isa 44:27
e
zakar (2142)
them in the boat were pairs of every kind from the sky were stopped. 3So the flood- Exod 2:24

of animal—domestic and wild, large and waters gradually receded from the earth. 8:2
Gen 7:4, 12
small—along with birds of every kind. 15Two After 150 days, 4exactly five months from
8:4
by two they came into the boat, representing the time the flood began, the boat came to Gen 7:20
every liv ing thing that breathes. 16A male rest on the mountains of Ararat. 5Two and 8:7
Lev 11:15
and female of each kind entered, just as a half months later, as the waters continued Deut 14:14
God had commanded Noah. Then the Lord to go down, other mountain peaks became 1 Kgs 17:4
Luke 12:24
closed the door behind them. visible. 8:8
17For for ty days the floodwaters grew 6After another for ty days, Noah opened Isa 60:8
Hos 11:11
deeper, covering the ground and lifting the the window he had made in the boat 7and Matt 10:16
boat high above the earth. 18As the waters released a raven. The bird flew back and
rose higher and higher above the ground, forth until the floodwaters on the earth had
the boat floated safely on the surface. 19Fi- dried up. 8He also released a dove to see if
nally, the water covered even the highest the water had receded and it could find dry
mountains on the earth, 20rising more than ground. 9But the dove could find no place
twenty-two feet above the highest peaks. to land because the water still covered the
21All the liv ing things on earth died—birds, ground. So it returned to the boat, and
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
7:8 See note on 7:2. “ground” or “earth” is mentioned eight 8:4 exactly five months from the
7:11-12 on the seventeenth day of the times in eight verses (7:17-24). The time the flood began: Literally on the
second month: Such information gives earth is the domain that humankind seventeenth day of the seventh month;
the flood account a certain solemnity; had polluted and that was now the see 7:11. mountains of Ararat: These
it reminds readers that this was a true object of a cleansing deluge. mountains might be in the region of
historical event. underground waters: 7:20 more than twenty-two feet: Ararat (Urartu) southeast of the Black
See 2:6. rain fell: The flood undid the Hebrew 15 cubits [6.9 meters]. Sea near Lake Van, which touches parts
boundaries established on the second of eastern Turkey, Armenia, and Iran.
and third days of creation (1:6-13). 7:22 Everything that . . . lived: See note There is a Mount Ararat (Agri Dag) in
Elsewhere, the Bible describes God’s on 6:17. Turkey, but this verse only identifies the
judgment as an undoing of creation 8:1 But God remembered: This struc- region, not a specific mountain.
(see Jer 4:23-26; Amos 7:4). forty days tural and theological center of the 8:5 Two and a half months later:
and forty nights: See note on 7:4. flood story does not mean that God Literally On the first day of the tenth
7:16 the LORD closed the door: The had at any point forgotten Noah. This month; see 7:11 and note on 8:4. the
sovereign Judge took responsibility for is covenant language reflecting God’s waters continued to go down: Another
the annihilation of all outside the boat faithfulness to his promise to ensure parallel with the creation week (see 1:9)
and the protection of those within (see the safety of his covenant partner (cp. suggests that the earth’s restoration
also 6:16 and note). 6:18; 9:15-16; Exod 2:24; Lev 26:42, 45). was effectively a new creation (see note
wind: The same word is translated on 8:1).
7:17 floodwaters grew deeper (literally
“Spirit” in 1:2. This and other parallels 8:7 The raven is the largest member of
waters multiplied ): The same word used
(see 9:1-2) suggest that the restoration the crow family, and was among Noah’s
for the proliferation of humans and
animals during creation (see 1:22, 28) of the earth after the flood was effec- unclean animals (Lev 11:15; Deut
is now used ironically of the water that tively a new creation. 14:14). As a scavenger and carrion eater,
would annihilate them. covering the 8:2 underground waters . . . torrential it was able to sustain itself without
ground: The Hebrew word translated rains: See note on 7:11-12. returning to the boat.
35 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 8 : 2 1

8:13
Gen 5:32
Noah held out his hand and drew the dove Noah’s Worship and God’s Promise
back inside. 10After waiting another seven 15Then God said to Noah, 16“Leave the boat,
8:16
Gen 7:13 days, Noah released the dove again. 11This all of you—you and your wife, and your
8:17
Gen 1:22
time the dove returned to him in the eve- sons and their wives. 17Release all the ani-
8:20
ning with a fresh olive leaf in its beak. Then mals—the birds, the livestock, and the small
Gen 4:4; 12:7; 13:18; Noah knew that the floodwaters were al- animals that scurry along the ground—so
22:2
most gone. 12He waited another seven days they can be fruitful and multiply through-
8:21
Gen 3:17 and then released the dove again. This time out the earth.”
Exod 29:18, 25 it did not come back. 18So Noah, his wife, and his sons and their
Lev 1:9, 13
Isa 54:9 13Noah was now 601 years old. On the wives left the boat. 19And all of the large
first day of the new year, ten and a half and small animals and birds came out of
months after the flood began, the flood- the boat, pair by pair.
waters had almost dried up from the earth. 20Then Noah built an altar to the Lord,
Noah lifted back the covering of the boat and there he sacrificed as burnt offerings
and saw that the surface of the ground was the animals and birds that had been ap-
dry ing. 14Two more months went by, and at proved for that purpose. 21And the Lord
last the earth was dry! was pleased with the aroma of the sacrifice
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Retribution (6:1–7:24)
Lev 26:14-39 God gave humans the commission of procreating and caring for the world (1:28). Instead,
Ps 7:6-17; 57:6; murder and violence multiplied with humanity’s spiritual wickedness (4:8, 23; 6:11-13),
95:8-11
Prov 6:27-35; 26:27 resulting in a corrupt world that required cleansing.
Mic 2:1-3 The purpose of the flood was to enact God’s global cleansing and retribution against
Rom 2:5-16
Gal 6:7-8 evildoers. Retribution means “giving what is due” and usually refers to recompense for wrong-
Heb 10:26-31 doing. Retribution is motivated by the conviction that moral order is woven into the fabric of
12:5-11, 25-29
the world and must be maintained or restored (see Ps 7:14-16; Prov 11:18; 26:27).
God maintains moral order by meting out justice, punishing wickedness, and rewarding
right behavior (Gal 6:7). Since God oversees the world, it is never entirely overwhelmed by
moral chaos; God holds people accountable for what they do. The judgment and exile of
Adam and Eve (3:8-24), Cain’s sentence and blood-revenge (4:10-15), and the worldwide flood
and annihilation (chs 6–9) are OT examples of God’s retribution. They reveal a sovereign God
who exacts just punishment in the context of his good intentions for the world (see also Num
16; Deut 30:15-20; Josh 7; Mic 2:1-3).
Retribution is an application of God’s righteousness; it purifies the world for his kingdom
of peace. Through retribution, the divine King proclaims his universal rule and exercises his
justice on all who reject his rule or defy his commands (Deut 7:10; 1 Sam 24:19; Ps 149; Prov
15:25; Mic 5:15; 1 Cor 16:22; Gal 1:8-9; 2 Thes 1:5-10).
For God’s people, retribution is his discipline. It is intended to restore covenant fellow-
ship with him (see Isa 44:22; Jer 3:12-14; Lam 3:19-33; Hos 14:1-2; Joel 2:12-13). When God’s
people experience his chastening, they can respond in hope because God’s truth and righ-
teousness will triumph (Ps 58:10-11) and God will redeem and restore his people who trust in
him (Lev 26:40-45; Hos 2:2-23).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8:11 Unlike the raven (8:7), the dove ereignty over both domains (see 1:9-10; clean animal and every clean bird.
feeds on vegetation. Since olive trees Exod 14:22, 29; Ps 95:5; Jon 1:9). 8:21 pleased with the aroma of the sac-
are not tall, Noah could tell that the 8:17 be fruitful and multiply: See 9:1. rifice (literally smelled the sweet aroma):
water was almost gone. The narrator uses anthropomorphic
8:20 This first mention of an altar in
8:13 On the first day of the new year, the Bible (see “Altars” at 35:1-15, p. 91) language (i.e., he describes God’s
ten and a half months after the flood shows Noah’s gratitude for having activity in human terms) to show God’s
began (literally On the first day of the passed through the judgment. sacri- acceptance of Noah’s offering (see also
first month; see 7:11): This was two ficed as burnt offerings: The same term Exod 29:18; Lev 1:9; Num 15:3). The
months after the peaks of the moun- is used of the whole burnt offering in common ancient Near Eastern notion
tains first became visible (8:5). Leviticus (Lev 1:3-9); however, it can that the gods ate the sacrifices offered
8:14 Two more months went by: refer to any offering that is burned. to them is notably absent. to himself
Literally The twenty-seventh day of the Noah gave this offering to thank and (literally in his heart): The phrase
second month arrived; see note on 8:13. worship God, who had delivered him echoes “broke his heart” (6:6), just as
the earth was dry! This special word and his family from the flood. the think or imagine echoes “everything
for dry land is uniquely used in connec- animals and birds that had been ap- they thought or imagined” (6:5). God’s
tion with the sea to portray God’s sov- proved for that purpose: Literally every commitment to a new order replaced
G E N E S I S 8 : 2 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36

and said to himself, “I will never again 7Now be fruitful and multiply, and repopu- 8:22
Ps 74:17
curse the ground because of the human late the earth.” 9:1
race, even though every thing they think or 8Then God told Noah and his sons, 9“I Gen 1:22
imagine is bent toward evil from childhood. hereby confirm my gcovenant with you and 9:2
Gen 1:26-29
I will never again destroy all liv ing things. your descendants, 10and with all the animals Ps 8:6-8
22As long as the earth remains, there will
that were on the boat with you—the birds, 9:3
Ps 104:14
be planting and har vest, cold and heat, sum- the livestock, and all the wild animals—every 9:4
mer and winter, day and night.” living creature on earth. 11Yes, I am confirm- Lev 3:17; 7:26; 17:10
Deut 12:16
ing my covenant with you. Never again will Acts 15:20, 29
God’s Covenant with All Living Creatures floodwaters kill all liv ing creatures; never
f
dam (1818)

9
Gen 49:11
Then God blessed Noah and his sons again will a flood destroy the hearth.” 9:5
and told them, “Be fruitful and multi- 12Then God said, “I am giv ing you a sign Exod 21:28-32
ply. Fill the earth. 2All the animals of the 9:6
of my covenant with you and with all liv- Exod 20:13; 21:12
earth, all the birds of the sky, all the small
ing creatures, for all generations to come. Num 35:33
animals that scurry along the ground, and 13I have placed my rainbow in the clouds. 9:9
all the fish in the sea will look on you with g
berith (1285)
fear and ter ror. I have placed them in your It is the sign of my covenant with you and Gen 15:18

power. 3I have given them to you for food, with all the earth. 14When I send clouds 9:11
Isa 24:5
just as I have given you grain and vegeta- over the earth, the rainbow will appear in h
’erets (0776)
Gen 12:1

bles. 4But you must never eat any meat that the clouds, 15and I will remember my cov- 9:12
still has the flifeblood in it. enant with you and with all liv ing creatures. Gen 17:11
5“And I will require the blood of anyone Never again will the floodwaters destroy all 9:13
Ezek 1:28
who takes another person’s life. If a wild life. 16When I see the rainbow in the clouds, 9:15
animal kills a person, it must die. And any- I will remember the ieter nal covenant be- Deut 7:9
one who murders a fellow human must die. tween God and every liv ing creature on 9:16
i
‘olam (5769)
6If anyone takes a human life, that person’s earth.” 17Then God said to Noah, “Yes, this Gen 21:33

life will also be taken by human hands. For rainbow is the sign of the covenant I am con-
God made human beings in his own image. firming with all the creatures on earth.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
his grief over the old. I will never tence on grains, fruits, and vegetables (Rom 12:17-19), but are to uphold the
again curse . . . destroy: The old curse (1:29). justice of the “governing authorities”
was not lifted (5:29), but God promised 9:4 A key restriction is imposed. Since that God has established (Rom 13:1-7).
not to add to it, thus establishing new blood was identified with life, it had to human beings: Or man; Hebrew reads
limits for life in a disordered world (cp. be drained from a slain animal before ha-’adam.
Isa 54:9). The flood was to stop violence, its meat could be eaten (see Lev 3:17; 9:7 Now be fruitful and multiply, and
not to reform the human heart (6:5). 7:26-27; 17:10-14; Deut 12:16, 23). The repopulate (literally swarm and fill): In
Humankind’s bent toward evil would law of Moses prohibited eating animals contrast to those who would destroy
be contained to some degree through human life (9:5-6), God’s desire is that
that died naturally, since their blood
accountability to a new law (9:5-6). human life should abound and flourish.
had not been drained (Deut 14:21). God
8:22 God’s promise to sustain the provided animal blood to atone for hu- 9:8-17 God’s second post-flood speech
rhythm of the seasons reaffirmed the man sin (Lev 17:11; Heb 9:22). conveys his promise and plan for pre-
created order (1:14; see also Jer 33:20; serving creation.
9:5-6 Violence, including murder, was
Zech 14:7).
a major factor in bringing about God’s 9:9-10 God had promised this covenant
9:1-7 God’s first post-flood speech judgment of the flood (4:8; 6:11, 13). before the flood (6:18). Its scope ex-
opens and closes with blessing (9:1, 7). At this new beginning for humans, God tends beyond humanity to include the
In it, human and animal relationships affirmed the sanctity of human life earth and all animals.
are again defined, with some modifica- and established a system of retributive
tion of the original created order. The justice for the taking of human life (see 9:11 This promise does not prohibit
sanctity of life is given special focus. also Ps 9:12; “Retribution” at 6:1–7:24, worldwide judgment, but it restricts
p. 35). The function of law is to restrain the means by which God will do it (see
9:1 Be fruitful and multiply: The bless-
human wickedness and preserve moral 2 Pet 3:4-13).
ing and mandate first given to Adam
(1:28) are now reissued to Noah, the order. This law was further developed 9:12 In the Bible, covenants are fre-
“Adam” of the newly cleansed world in in the law of Moses (Exod 21:12-14; Lev quently confirmed by some sort of sign
need of repopulation. 24:17-22; Num 35:16-34; Deut 17:6-7; (e.g., 17:11; Exod 31:13, 17; Luke 22:20).
19:15). 9:13-16 God brought cataclysmic judg-
9:2-3 There are two modifications to
the original created order. (1) Previously, 9:6 For God made human beings in ment through the rainstorm; now, the
humans reigned over the animals (1:28), his own image: The death penalty has rainbow, a meteorological phenom-
but now animals would live in terror a theological basis. God’s image gives enon associated with the rainstorm,
of humans (similar military language humans a unique status and authority would be an image of peace for all the
is found in Exod 23:27-31; Deut 11:25; within creation (1:26-28). Since murder earth (see 9:17). “Rainbow” and “bow”
31:8). (2) The animals’ terror was related destroys a person made in God’s image, are the same term in Hebrew. Since God
to a change in human diet. Humans the ultimate penalty must be imposed is sometimes pictured as a warrior who
were now permitted to eat the meat of on a murderer. See also Exod 21:23-25. shoots arrows of judgment (see Deut
animals to supplement their subsis- We are not to pursue personal revenge 32:42; Ps 7:12; 18:13-14; Hab 3:9-11),
37 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 9 : 2 5

9:21
Gen 19:35
Noah’s Sons; Curse and Blessings told his brothers. 23Then Shem and Japheth
9:22
18The sons of Noah who came out of the took a robe, held it over their shoulders, and
Hab 2:15 boat with their father were Shem, Ham, backed into the tent to cover their father. As
9:25
Deut 27:16 and Japheth. (Ham is the father of Canaan.) they did this, they looked the other way so
19From these three sons of Noah came all they would not see him naked.
24When Noah woke up from his stupor,
the people who now populate the earth.
20After the flood, Noah began to cultivate he learned what Ham, his youngest son, had
the ground, and he planted a vineyard. 21One done. 25Then he cursed Canaan, the son of
day he drank some wine he had made, and Ham:
he became drunk and lay naked inside his “May Canaan be cursed!
tent. 22Ham, the father of Canaan, saw that May he be the lowest of ser vants to
his father was naked and went outside and his relatives.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

God’s Covenant with Noah (9:1-17)

Ezek 14:12-23 The first explicit reference to a covenant in Scripture occurs after the flood (9:1-17). Covenant
Matt 24:37-39 (Hebrew berith) means “bond”: A covenant is a binding relationship rooted in a commitment
Heb 11:7
that includes promises and obligations. Whether between individuals (e.g., 21:27), whole na-
tions (e.g., Josh 9:15-18), or God and humans, the covenant relationship calls for faithfulness
and makes peace and harmony possible.
Here God took the initiative to bind himself again to human beings and to the whole
creation despite human faithlessness (see 6:1-7). When God charged Noah to build an ark to
escape the impending deluge (6:13-17), he also promised to establish a covenant with him
(6:18). The corruption and violence of the human race had provoked God’s anger (6:11, 13),
but his gracious favor remained with Noah (6:8). Through this covenant, God guaranteed that
he would maintain a relationship with one family even as other divine-human relationships
were being severed. God’s covenant promise to Noah came with his command to build an
ark (6:14); Noah’s receipt of the covenant blessing depended on his obedience to this divine
command (6:22; 7:5).
When Noah made an offering to God after the flood (8:20-22), God elaborated on his cov-
enant with Noah as a universal covenant with humans and with all living creatures (9:8-10).
God promised never to send such a flood again as judgment on the world.
This covenant helps us understand God as a covenant-maker. Although human beings
deserve punishment because of their wickedness, God withholds ultimate destruction. God’s
covenant with Noah did not establish an intimate relationship between God and each living
being, but it recalibrated moral and ecological life to be as God intended it (9:1-7), leaving
open the possibility of a more intimate covenant to come (see 17:1-21). Despite their evil, hu-
man beings are allowed to live in God’s world and seek a deeper relationship with the world’s
Creator during their time on earth. God’s later covenants with his people made intimacy with
him freely available to all (see Acts 2:22-40; 3:17-26).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
some think that the imagery in 9:13-17 obeying the Lord (6:9), but it ends with 9:18. Ham’s behavior was shameful. He
is of the Divine Warrior hanging up his him lying drunk and naked in his tent gazed upon his naked father and, rather
bow of judgment. and then delivering a curse on Canaan. than covering him and keeping the
9:18 Ham is the father of Canaan: Even after the great flood, the human matter secret, robbed him of his dignity
See also 9:20-27; 10:6-20. The text race exhibited some of the same sinful by announcing it to his brothers (see
emphasizes Canaan’s ancestral connec- characteristics that warranted the judg- Exod 21:15, 17; Lam 4:21; Hab 2:15). An
tion to Ham to show that the Canaanite ment in the first place. Special attention ancient Near Eastern tale says that a son
identity was inseparably linked to is given to the cursed origin of the is expected to come to his father’s aid
Ham’s shameful behavior (9:20-27). Canaanites, the corrupt and idolatrous when he is drunk (Tale of Aqhat; cp. Isa
The citizens of both Egypt (from which nation Israel would later displace from 51:17-18). Ham’s neglect of familial duty
Israel escaped slavery) and Canaan (to the Promised Land (see also 15:16 and explains why Noah praised Shem and
which Israel was headed) were Ham’s note; Lev 18:3; 20:23). Japheth but cursed Ham (9:24-27).
descendants (10:6; see Lev 18:3, 24-26; 9:21 wine . . . became drunk: Wine is a 9:25 Noah’s curse foresaw Ham’s ac-
Ps 105:23, 27; 106:22). Later stories in gift from God (Deut 14:26; Ps 104:15; Isa tions as morally representative of Ham’s
Genesis emphasize the immoral climate 55:1; see Luke 22:14-20; John 2:1-11). descendants through Canaan (see 10:6).
of both Egypt (12:10-20) and Canaan Scripture is clear, however, that excessive lowest of servants: Having refused aid
(chs 34, 38). See 9:20-27 and 10:6-20. consumption of alcohol is a perilous sin to his family, Ham was condemned to
9:20-27 The story of Noah begins with (Prov 23:20-21, 29-35; 1 Cor 6:10). base servitude.
him walking in righteousness and 9:22 the father of Canaan: See note on
G E N E S I S 9 : 2 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38

26Then Noah said, Descendants of Japheth 9:26

Gen 14:20
2The descendants of Japheth were Gomer,
“May the Lord, the God of Shem, be 9:27
Magog, Madai, Javan, Tubal, Meshech, Gen 10:2-5
blessed, Isa 66:19
and Tiras.
and may Canaan be his ser vant! 3The descendants of Gomer were
9:29
27 May God ex pand the ter ritory of Gen 2:17

Japheth! Ashkenaz, Riphath, and Togarmah. 10:1

4The descendants of Javan were Elishah, Gen 9:18
May Japheth share the prosperity of 1 Chr 1:4

Shem, Tarshish, Kittim, and Rodanim. 5Their 10:2

1 Chr 1:5-7
and may Canaan be his ser vant.” descendants became the seafaring Isa 66:19
peoples that spread out to various lands, Ezek 27:13; 38:2-3, 6
28Noah lived another 350 years after the
each identified by its own language, clan, 10:3
Jer 51:27
great flood. 29He lived 950 years, and then and national identity. Ezek 27:14
he died. 10:4
Descendants of Ham 1 Chr 1:6-7
6The descendants of Ham were Cush, 10:6
5. THE ACCOUNT OF NOAH’S SONS 1 Chr 1:8-10
(10:1–11:9) Mizraim, Put, and Canaan. 10:7
7The descendants of Cush were Seba,
Nations of the Ancient World (10:1-32) Isa 43:3
Ezek 27:15, 20, 22
Superscription Havilah, Sabtah, Raamah, and Sabteca.

10 This is the account of the families of

Shem, Ham, and Japheth, the three
sons of Noah. Many children were born to
The descendants of Raamah were Sheba
and Dedan.
8Cush was also the ancestor of Nimrod,
them after the great flood. who was the first heroic warrior on earth.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
9:26 Noah refers to God as the LORD, the totality of the world, which would (see note on Jon 1:3). The Kittim were
who formed the covenant with Israel. later be blessed by the descendants of inhabitants of southern Cyprus. The
Shem was the privileged forefather of Abraham (18:18). Although Shem is Rodanim (as in some Hebrew manu-
the Israelites (see 10:21-32). mentioned first in 10:1, he is addressed scripts and Greek version [see also 1 Chr
9:27 May Japheth share the prosperity last in the Table because of his connec- 1:7]; most Hebrew manuscripts read
of Shem (literally May he live in the tion to Abram (10:21-31; 11:10-32; 12:1). Dodanim) were inhabitants of the island
tents of Shem): Japheth’s descendants Although God established the boundar- of Rhodes, later a territory of Greece.
would live among Shem’s descendants ies of all nations (see Deut 32:8; Amos 10:5 seafaring peoples . . . vari-
and share Shem’s prosperity (cp. Rom 9:7; Acts 17:26), Israel was his special ous lands: They settled around the
11:17-18). creation—a microcosm of seventy Mediterranean and on various islands.
people (46:27) called to be a blessing to language: This occurred after the
10:1–11:9 The fifth account (10:1) in a world of seventy nations (see 12:3).
Genesis (see note on 2:4) unites the Tower of Babel episode (11:1-9; see note
Table of Nations (10:2-32) and the Babel 10:2 The seven sons of Japheth settled on 10:1–11:9).
story (11:1-9) around the theme of in the region of Anatolia (the western 10:6 The peoples descended from
scattering the nations (10:5, 18; 11:4, plateau lands of Turkey) and spoke Ham’s four sons (Egyptians, Babylonians,
8-9). The Table of Nations precedes Indo-European languages. Gomer was Assyrians, Canaanites) were Israel’s
the Babel story even though the Babel the ancestor of the later Cimmerians who most hostile neighbors. Cush was
incident caused the geopolitical situa- lived north of the Black Sea. Magog possibly in Ethiopia or ancient Nubia
tion reflected in the Table of Nations. was probably the ancestor of those who (northern Sudan). Mizraim was the
By reversing the order, Genesis links settled in the region of Lydia (see Ezek ancient name for Egypt (50:11). Put
the repopulation of the earth with the 38:2). The descendants of Madai were was in Libya. Canaan encompassed
blessing conferred upon Noah and his the later Medes of northwest Iran (see southern Syria, Phoenicia, and Palestine
sons (see 9:1 and note) and shows that 2 Kgs 17:6; Jer 51:11; Dan 5:28). The west of the Jordan River. In Moses’ time,
Abram’s call (12:1-3) was God’s solution descendants of Javan were the later Egypt and Canaan were provinces of the
to the problem of human estrangement Ionian Greeks. The descendants of same empire. Ham’s descendants were
from God as reflected in the Babel story Tubal and Meshech were sometimes allies excluded from the blessing of Shem’s
(11:1-9). in battle (Ezek 38:2). Both were possibly line (9:20-28).
from the coastal regions of Anatolia (see
10:1 Many children were born . . . 10:7 The sons of Cush and Raamah
Ezek 27:13). The descendants of Tiras
after the great flood: This fulfilled the together total seven. Seba was in
possibly became the Thracians that lived
renewed creation mandate (9:1, 9; cp. northern Africa (see Isa 43:3; 45:14).
near the Aegean Sea.
1:28). Havilah was in southwest Arabia.
10:3 The descendants of Gomer came Sabtah was in southern Arabia, in an-
10:2-32 This section describes the ances-
tral origin of the nations of the ancient from near the Upper Euphrates region cient Hadramaut, near the Persian Gulf.
Near East. Ham was at the center (10:6- north of the Black Sea (cp. Ezek 38:1-9). Raamah was in southwest Arabia near
20), while the descendants of Japheth The descendants of Ashkenaz were Najran. Sabteca was in ancient Samu-
and Shem spread out to the surround- the later Scythians who inhabited the dake near the Persian Gulf. Sheba was
ing regions of Greece, Crete, Asia Minor, region between the Black and Caspian a kingdom in southwest Arabia with
Mesopotamia, Madai, the Arabian Seas. Riphath is near Carchemish. The commercial colonies (see 1 Kgs 10).
peninsula, and northeast Africa. The list descendants of Togarmah are associated Dedan was in northern Arabia.
selectively highlights nations relevant to with Til-garimmu, the capital of Kam- 10:8-12 Special attention is given to the
Israel. The total of seventy (seven times manu in modern Armenia (see Ezek 38:6). early history of Babylonia and Assyria,
ten) names indicates completeness 10:4 Elishah is probably Cyprus. the Mesopotamian empires that would
(see 46:27; Deut 32:8) and symbolizes Tarshish is possibly southwest Spain conquer and exile Israel and Judah.
39 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 0

Nations of the Ancient

World (10:1–11:9).
Noah’s descendants
(10:1-32) spread out
after “the LORD scat-
tered them” (11:1-9),
and they became the
nations of the ancient
world. Over half of
the names listed in
Gen 10 are identifi-
able ancient peoples,
whose broad areas of
settlement are shown.
Arrows indicate lines
of descent. In general,
Japheth’s descendants
(10:2-5) went to ASIA
MINOR and Europe
(JAVAN, etc.), Ham’s
(10:6-20) to AFRICA
and southern ARABIA
(CUSH, RAAMAH, etc.),
and Shem’s (10:21-31)
to MESOPOTAMIA and

northern ARABIA
(ASSHUR, ELAM, ARAM,
etc.). The ancients
knew a large area of
civilization, from SPAIN
to Media (MADAI), and
from the Caucasus
Mountains (east of the
BLACK SEA) to southern
ARABIA.

Japheth 9:27 Sheba 1 Kgs 10:1-13; Isa 60:6; Ezek Girgashites 15:21; Deut 7:1; Josh 3:10;
Gomer Ezek 38:6 27:22-23; Matt 12:42 24:11; 1 Chr 1:14; Neh 9:8
Ashkenaz Jer 51:27 Dedan 25:3; Jer 25:23; Hivites 34:1-2; 36:2; Deut 20:17; Josh
Togarmah Ezek 27:14; 38:6 Ezek 25:13; 27:15 9:3-7; 11:3
Magog Ezek 38:2; 39:6; Rev 20:8 Nimrod 1 Chr 1:10; Mic 5:6 Arkites Josh 16:2; 2 Sam 15:32
Madai [Medes] 2 Kgs 17:6; Esth 1:19; Mizraim 50:11 Arvadites Ezek 27:8, 11
Acts 2:9 Caphtorites Deut 2:23 Zemarites 2 Chr 13:4
Javan Put Nah 3:9 Hamathites 2 Sam 8:9-10;
Elishah Ezek 27:7 Canaan 11:31; 12:5-10 2 Kgs 14:28; 23:33
Tarshish Ps 72:10; Isa 23:1; 60:9; Sidon Josh 13:4-6; 1 Kgs 5:6; 11:33; Shem
66:19; Jer 10:9; Jon 1:3 16:31; Ezek 28:21-24; Matt 11:21-22; Elam 14:1-9; Ezra 4:9; Isa 22:6; Jer
Tubal Isa 66:19; Ezek 27:13; 38:2 Luke 6:17; Acts 27:3 49:34-39; Ezek 32:24; Dan 8:2; Acts 2:9
Meshech Ps 120:5; Ezek 32:26; 39:1 Hittites 23:1-20; Num 13:29; Josh 1:4 Asshur 2:14; 25:3; 25:18; Ezek 27:23
Ham 14:5; 1 Chr 4:38-41; Ps 105:27 Jebusites Josh 15:63; Judg 19:10-11; Aram 24:10; 25:20; 28:5–31:21; Num
Cush 2:13; Num 12:1; 1 Chr 1:10 2 Sam 5:6-8; Zech 9:7 23:7; Judg 3:8; 2 Sam 8:5-6
Havilah 25:18; 1 Sam 15:7 Amorites 14:7, 13; Num 21:21-35;
Raamah Ezek 27:22 Josh 5:1; 10:1-13
G E N E S I S 1 0 : 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40

9Since he was the greatest hunter in ancestor of the Hittites, 16Jebusites, 10:10
Gen 11:9
the world, his name became proverbial. Amorites, Girgashites, 17Hivites, Arkites, 10:11
People would say, “This man is like Sinites, 18Ar vadites, Zemarites, and Mic 5:6
Nimrod, the greatest hunter in the world.” Hamathites. The Canaanite clans 10:14
1 Chr 1:12
10He built his kingdom in the land of eventually spread out, 19and the territory 10:15
Babylonia, with the cities of Babylon, of Canaan extended from Sidon in the Gen 15:20; 23:3
1 Chr 1:13
Erech, Akkad, and Calneh. From there
11 north to Gerar and Gaza in the south, and Jer 47:4
he expanded his territory to Assyria, east as far as Sodom, Gomorrah, Admah, 10:16
building the cities of Nineveh, Rehoboth- and Zeboiim, near Lasha. Gen 15:18-21
20These were the descendants of Ham, 10:19
ir, Calah, and Resen (the great city
12 Gen 14:2
located between Nineveh and Calah). identified by clan, language, territory, and
13Mizraim was the ancestor of the Ludites, national identity.
Anamites, Lehabites, Naphtuhites, Descendants of Shem
14Pathrusites, Casluhites, and the 21Sons were also born to Shem, the older
Caphtorites, from whom the Philistines brother of Japheth. Shem was the
came. ancestor of all the descendants of Eber.
15Canaan’s oldest son was Sidon, the ancestor 22The descendants of Shem were Elam,

of the Sidonians. Canaan was also the Asshur, Arphaxad, Lud, and Aram.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
10:9 Nimrod attained great fame ited northern Egypt. The Pathrusites 34:8; Josh 13:5; 2 Sam 8:9-10; 1 Kgs 8:65;
by conquest and terror; his empire inhabited southern Egypt. Casluhites, 2 Kgs 14:25-28).
extended from Babylonia in the south and the Caphtorites, from whom the 10:19 The territory of Canaan is specifi-
to Assyria in the north (10:10-12). the Philistines came (Hebrew text reads cally marked off because it would be
greatest hunter in the world (literally a Casluhites, from whom the Philistines taken from its inhabitants and given
great hunter before the LORD): Assyrian came, and Caphtorites; cp. Jer 47:4; to Israel (see 15:18; Num 34:2-12; Ezek
monarchs glorified their own power, Amos 9:7): The Casluhites possibly in- 47:15-20; 48:1-28). An ancient north-
often depicting themselves as valiant habited an Egyptian district also known south seacoast highway (the Via Maris)
hunter-conquerors. as Cyrenaica. The Caphtorites were extended from Sidon . . . to Gerar, con-
Cretans (see Jer 47:4; Amos 9:7). The necting Egypt to Mesopotamia. Modern
10:10-12 Babylonia (Hebrew Shinar)
Philistines from Crete were sea people Gaza is 11 miles northwest of Gerar.
is the area surrounding the Tigris and
who lived intermittently in southwest Sodom and Gomorrah were cities on
Euphrates in southern Mesopotamia.
Canaan during the period of the Exodus the border of the land southeast of the
This kingdom eventually reached into
and later (Exod 13:17; Amos 9:7). They Dead Sea. Admah and Zeboiim are
northern Mesopotamia (Assyria). Of were among Israel’s most troublesome
the cities mentioned, Babylon is most mentioned 15 times in connection with
enemies during the early monarchy (see Sodom and Gomorrah (14:2, 8; Deut
important because of its role in build- 1–2 Samuel).
ing the Tower of Babel (see 11:4 and 29:23; see Hos 11:8). All four cities were
note). Erech was ancient Uruk and is 10:15-18 Sidon settled in Phoenicia, destroyed by God to cleanse the land
now Warka in southern Iraq (see Ezra north of Canaan. Hittites (Hebrew (see ch 19). Lasha was possibly in the
4:9-10). Akkad was the ancient Agade Heth): The Hittites in Genesis were a northern region of the Dead Sea.
north of Babylon, home of the famous coalition of cities within Canaan (see
10:21 Shem, the older brother of
ruler Sargon (2370–2295 BC). The 26:34-35; 27:46; Ezek 16:3). They were
Japheth (or Shem, whose older brother
location of Calneh is uncertain, though probably not the same as the Hittites of
was Japheth), was the father of the
it is presumably one of Nimrod’s cities Anatolia (Asia Minor), whose empire was
Semitic peoples. The descendants listed
located north of Aram-naharaim in one of the great empires of antiquity
represent countries east of Israel (mod-
southern Mesopotamia (cp. Amos 6:2). during the patriarchal period. The
ern Iraq, Iran, and Syria). The narrator
building . . . Nineveh: Like Cain, Nim- Jebusites were ancient inhabitants of
lists these locations within Mesopota-
rod built cities (see 4:17 and comments). Jerusalem (Josh 15:63; Judg 19:10-11;
mia since Abram, the father of Israel,
Nineveh was an ancient Assyrian city 2 Sam 5:6-9). The Amorites lived
originated from this area (see 11:27-32).
on the east bank of the Tigris River throughout the mountains of Palestine
in Canaan (see 15:16; 48:22; Num Eber receives special attention because
in northern Iraq. Rehoboth-ir was a of his connection with Abram (see note
daughter-city of Nineveh or was located 13:29; Deut 3:8; Josh 10:5; Judg 1:35;
10:8; Ezek 16:3). Little is known of the on 10:24).
nearby. Calah is modern Tell Nimrud,
Girgashites, a Canaanite tribe (15:21; 10:22 The descendants of Elam lived
south of Nineveh. Resen is possibly
Deut 7:1; Josh 3:10). The Hivites were in the region of modern southwestern
modern Selamiyeh, northwest of Tell
an uncircumcised Canaanite tribe (34:2, Iran (see 14:1, 9; Ezra 4:9; Isa 11:11).
Nimrud.
13-24; Josh 9:1, 7; 11:3; Judg 3:3; 2 Sam The descendants of Asshur were later
10:11 From there he expanded his 24:7). The Arkites resided in Tell ’Arqa in Assyrians who lived under Nimrod’s
territory to Assyria: The Hebrew text Lebanon. The Sinites formed a city-state jurisdiction (see 10:11). Sumerians
can also be translated From that land and inhabited Phoenicia. The Arvadites descended from Ham were ousted by
Assyria went out. inhabited Ruad in northern Phoenicia, Mesopotamian Semites. Arphaxad
10:13-14 The Ludites were Lydian tribes near the El Kebir River. They were possibly settled northeast of Nineveh;
west of the Nile delta. The identity of known for shipping (cp. Ezek 27:8). The his descendants are further described
the Anamites is uncertain. They were Zemarites inhabited Sumur (modern in 11:12-26. Lud was near the Tigris
possibly Egyptians near Cyrene, west of Sumra), north of Arka on the Phoenician River; its people were related to the
Egypt. The Lehabites were possibly a coast. The Hamathites founded what Lydians (see 10:13). Aram was a
Libyan tribe. The Naphtuhites inhab- is now Hama on the Orontes River, the kingdom of tribes that lived in the
northern boundary of Canaan (see Num Mesopotamian plains.
41 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 1 : 6

10:23 23The descendants of Aram were Uz, Hul, to their lines of descent. All the nations of
Job 1:1
10:24 Gether, and Mash. the earth descended from these clans after
Luke 3:35 24Ar phaxad was the father of Shelah, and the great flood.
10:32
Gen 9:19; 10:1
Shelah was the father of Eber.
25Eber had two sons. The first was named The Dispersion at Babel (11:1-9)
11:2
Gen 10:10; 14:1 Peleg (which means “division”), for during The Tower of Babel

11
Isa 11:11
his lifetime the people of the world were At one time all the people of the world
11:3
Gen 14:10 divided into different language groups. spoke the same language and used
11:4 His brother’s name was Joktan. the same words. 2As the people migrated
2 Sam 8:13
11:5
26Joktan was the ancestor of Almodad, to the east, they found a plain in the land of
Gen 18:21 Sheleph, Hazarmaveth, Jerah, Babylonia and settled there.
Exod 19:11 27Hadoram, Uzal, Diklah, 28Obal, 3They began say ing to each other, “Let’s
11:6
Gen 9:19; 11:1 Abimael, Sheba, 29Ophir, Hav ilah, and make bricks and harden them with fire.”
Jobab. All these were descendants of (In this region bricks were used instead of
Joktan. 30The territory they occupied stone, and tar was used for mortar.) 4Then
extended from Mesha all the way to they said, “Come, let’s build a great city for
Sephar in the eastern mountains. ourselves with a tower that reaches into the
31These were the descendants of Shem, sky. This will make us famous and keep us
identified by clan, language, territory, and from being scattered all over the world.”
national identity.
The LORD Disperses the Nations
Conclusion 5But the Lord came down to look at the
32These are the clans that descended from city and the tower the people were building.
Noah’s sons, arranged by nation according 6“Look!” he said. “The people are united,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
10:23 The patriarchs later interacted maut in southern Arabia. Jerah is 3:24. Babylonia (Hebrew Shinar) was
with the descendants of Aram (see unknown, but was possibly associated located in southern Mesopotamia, the
25:20; 31:20; Deut 26:5). Uz was the with Mount Barach. Hadoram was an region of Nimrod’s later empire and
chief Aramean tribe, possibly located Arabian tribe. Uzal was Sana’a, an old city-building campaign (see 10:10; Isa
northeast of the Jordan; it was Job’s capital of Yemen in pre-Islamic times. 11:11; Dan 1:2; Zech 5:11).
home (see Job 1:1; see also Lam 4:21). Diklah was a southern Arabian oasis in
11:3 Stone was plentiful in Canaan; in
Hul is unknown. He possibly founded Mina. Obal was between Hodeida and
Mesopotamia, stone was scarce and
Armenia. Gether is unknown; he was Sana’a in southwest Arabia. Abimael
possibly the founder of the Syrians. was a Sabaean. Sheba was in southern brick technology was developed. Tar
Mash might be associated with Mount Arabia (see 10:7). Ophir was a region was made from bitumen, a natural,
Masus in northern Mesopotamia or with of southern Arabia between Sheba and cement-like, waterproof asphalt (see
a part of the Lebanon Mountains. Havilah; it was a source of gold (Isa 6:14; Exod 2:3).
10:24 Arphaxad was the father of 13:12). Havilah: See 10:7. Jobab was 11:4 Far from the original garden (2:15),
Shelah: Greek version reads Arphaxad possibly Jobebitai in southern Arabia. the first cities of Genesis represent
was the father of Cainan, Cainan was 10:30 Mesha was a region in northern arrogance (4:17), tyranny (10:8-12), and
the father of Shelah. Cp. Luke 3:36. Arabia, south of Hadramaut. Sephar is wickedness (18:20-21). The city on the
Shelah is unknown, but may be short identified with Isfar, south of Hadram- Babylonian plain was a magnet for hu-
for Methushelah (cp. 38:5, 11). Eber aut in Yemen. man pride and idolatry. a tower that
was the ancestor of Abram the Hebrew reaches into the sky: This was probably
11:1-9 The story of the unfinished tower
(11:10-26); his name is at the root of a temple-tower (a ziggurat). Common
carries forward themes of language
the term “Hebrew” (see 14:13; 39:14; in ancient Babylonian urban culture,
and solidarity from the Table of Na-
40:15; 41:12; Exod 2:11; 3:18). ziggurats were regarded as sacred
tions (ch 10). The builders’ desire for
10:25 Peleg means division, anticipating autonomy recalls the rebellion in Eden mountains by which deities descended
the separation of people into language (ch 3) and establishes the need for to earth (Jacob’s dream in 28:12 pos-
groups after Babel (11:1-9). Peleg’s line Abram’s redemptive faith in the midst sibly reflects this idea). This will make
led to Abram (see 11:16-26). Joktan of international disorder (ch 12). The us famous (literally let us make a name
was the ancestor of the southern Ara- scattering of the nations anticipates the for ourselves): The tower builders sought
bian tribes. The Ishmaelite tribes were warning to Israel that idolatry would fame through idolatrous ambition. God
in northern Arabia (see 25:13-16). result in their being scattered and their promised to give Abram a famous name
cities devastated (see Num 10:35; Lev because of his humble obedience (12:2).
10:26-32 There were fourteen sons
of Shem by Eber through Joktan. The 26:33; Deut 4:27; 28:64; 30:3). Chrono- 11:5 came down: The tower was a hu-
placement of the Babel story between logically, the story is a flashback that man attempt to ascend to God’s realm
the lines of Joktan and Peleg ties explains the rise of the nations during (see Deut 26:15; Ps 2:4; 103:19; 115:16).
Joktan to the judgment of the Babel Peleg’s time (see 10:25). The folly of that attempt was exposed
story (11:1-9) and ties Peleg to Abram 11:1 At one time: The events described by God’s “coming down” to see their
(11:27–12:1). in 11:1-9 led to the scattering of nations feeble efforts.
10:26-29 Almodad was an ancestor, that is reflected in the genealogies of 11:6 If left unchecked, the tower
region, or tribe in modern Yemen. 10:2-30. The reversal of order has a theo- builders’ solidarity and ambition would
Sheleph was a tribe of Yemen. logical purpose (see note on 10:1–11:9). allow human wickedness to flourish in
Hazarmaveth was related to Hadra- 11:2 migrated to the east: See note on unimaginable ways.
G E N E S I S 1 1 : 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 42

and they all speak the same language. Af- 16When Eber was 34 years old, he became 11:7
Gen 1:26
ter this, nothing they set out to do will be the father of Peleg. 17After the birth of 11:8
impossible for them! 7Come, let’s go down Peleg, Eber lived another 430 years and Gen 9:19
and confuse the people with different had other sons and daughters. 11:9
Gen 10:10
languages. Then they won’t be able to under- 18When Peleg was 30 years old, he became
11:10
stand each other.” the father of Reu. 19After the birth of Gen 10:22-25
Luke 3:36
8In that way, the Lord scattered them all Reu, Peleg lived another 209 years and
11:12
over the world, and they stopped building had other sons and daughters. Luke 3:36
the city. 9That is why the city was called Ba- 20When Reu was 32 years old, he became 11:13
1 Chr 1:17
bel, because that is where the Lord confused the father of Serug. 21After the birth of
11:14
the people with different languages. In this Serug, Reu lived another 207 years and Luke 3:35
way he scattered them all over the world. had other sons and daughters. 11:16
22When Serug was 30 years old, he Luke 3:35
11:18
6. THE ACCOUNT OF SHEM’S became the father of Nahor. 23After Luke 3:35
DESCENDANTS (11:10-26) the birth of Nahor, Serug lived another 11:20
10This is the account of Shem’s family. 200 years and had other sons and Luke 3:35
daughters. 11:22
Luke 3:34
Two years after the great flood, when 24When Nahor was 29 years old, he became
11:24
Shem was 100 years old, he became the the father of Terah. 25After the birth of Josh 24:2
father of Arphaxad. 11After the birth of Terah, Nahor lived another 119 years and
Luke 3:34
11:26
Arphaxad, Shem lived another 500 years had other sons and daughters. Gen 22:20
and had other sons and daughters. 26After Terah was 70 years old, he became 1 Chr 1:26-27
Luke 3:34
12When Ar phaxad was 35 years old, he
the father of Abram, Nahor, and Haran. 11:29
became the father of Shelah. 13After the Gen 17:15; 20:11-12;
22:20
birth of Shelah, Arphaxad lived another 7. THE ACCOUNT OF TERAH’S
11:30
403 years and had other sons and DESCENDANTS (11:27–25:11) Gen 16:1; 18:11;
daughters. The Family of Terah (11:27-32) 25:21
1 Sam 1:5
14When Shelah was 30 years old, he 27This is the account of Terah’s family. Te- Luke 1:7
became the father of Eber. After the
15 rah was the father of Abram, Nahor, and 11:31
Gen 27:43
birth of Eber, Shelah lived another Haran; and Haran was the father of Lot. Josh 24:2
Acts 7:4
403 years and had other sons and 28But Haran died in Ur of the Chaldeans, the
daughters. land of his birth, while his father, Terah, was
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
11:7 Come, let’s go down: God addresses frustrate their idolatrous ambition. Cainan was 130 years old, he became
his angelic court (see 1:26; 3:22; and 11:10 This account of Shem’s family the father of Shelah. After the birth of
notes). won’t be able to understand resumes the line of Shem from 10:21- Shelah, Cainan lived another 330 years
each other: Their inability to commu- 32, now with special focus on the line and had other sons and daughters, and
nicate would curtail their unified sinful leading to Abram. Only Abram and then he died. Cp. Luke 3:35-36.
ambition. The God-honoring unity of Israel are heirs to Shem’s God (see 11:18 Peleg: See note on 10:25.
language on the day of Pentecost was 9:26-27; Deut 32:8-9). The Babel story
a symbolic reversal of the Babel disper- 11:27–25:11 This is the account
vividly depicts the culture that Abram (Hebrew toledoth; see note on 2:4) of
sion (Acts 2:5-13; see Zeph 3:9). was called to abandon (12:1; 24:6-7). Terah’s family: What follows are the
11:8 the LORD scattered them: Similarly, Together with the account of Terah’s particulars about the family descended
Adam and Eve’s punishment for grasp- descendants (11:27-32), this second from Terah, notably about Abraham
ing at autonomy and Cain’s punishment account of Shem’s line forms a bridge and God’s covenant with him, and
for murder involved banishment and from the universal history of chs 1–11
about Isaac, the child of promise, who
dispersion (3:23; 4:12, 14; 9:19; 10:5, to the national history of Israel that
carried forward the line and the bless-
25, 32). begins in ch 12. Abram is the remnant
ing to the next generation.
from Babel’s confused world. God called
11:9 Babel: Or Babylon. Babel sounds him as an act of grace whereby the frac- 11:27-32 This brief section provides
like a Hebrew term that means “confu- tured world of Babel would be blessed a complete summary of Terah’s life
sion.” The Babylonians viewed their city (12:3). the father of: Or the ancestor and accounts for his other sons and
as the residence or gateway of the gods. of; also in 11:12, 14, 16, 18, 20, 22, 24. their marriages; it also introduces Lot,
The pun that concludes this account Hebrew genealogies do not necessarily Abram’s nephew, who later played
accurately reveals Babylon’s spiritual list every single generation. a prominent role. The ancestors,
confusion. Babylon achieved promi- including Terah and his family, were
nence under Nimrod (10:10) and in later 11:11 After the birth of: Or After the
birth of this ancestor of; also in 11:13, idolatrous, worshiping other gods in
biblical history (see 2 Kgs 25). Its role as Mesopotamia (Josh 24:2).
an epicenter of arrogance and idolatry 15, 17, 19, 21, 23, 25 (see note on 11:10).
make it a fitting image for the anti-God 11:12-13 Greek version reads 12When 11:27 Nahor was the father of Laban,
forces associated with the end of time Arphaxad was 135 years old, he became whose daughters later became Jacob’s
(e.g., Rev 14:8; 16:19; 18:2). The tower the father of Cainan. 13After the birth wives (chs 29–31). Lot: See “Lot,” 19:1-
builders had centralized to ascend into of Cainan, Arphaxad lived another 38, p. 58.
God’s realm (11:3-4). God descended 430 years and had other sons and 11:28 The call of Abram occurred in Ur
and scattered them all over the world to daughters, and then he died. When of the Chaldeans (15:7; Acts 7:2-4), the
43 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 2 : 5

12:1 still liv ing. 29Meanwhile, Abram and Nahor The Call of Abram (12:1-9)

12
Gen 15:7
*Acts 7:3 both married. The name of Abram’s wife The Lord had said to Abram, “Leave
Heb 11:8
j
’erets (0776) was Sarai, and the name of Nahor’s wife your native jcountry, your relatives,
Gen 13:17
was Milcah. (Milcah and her sister Iscah and your father’s family, and go to the jland
12:2
Gen 13:16; 15:5; 17:4;
were daughters of Nahor’s brother Haran.) that I will show you. 2I will make you into a
18:18; 22:17 30But Sarai was unable to become preg nant great nation. I will kbless you and make you
Zech 8:13
k
barak (1288) and had no children. famous, and you will be a blessing to others.
Gen 49:28 31One day Terah took his son Abram, his 3I will bless those who bless you and curse
12:3
Gen 22:18; 26:4
daughter-in-law Sarai (his son Abram’s wife), those who treat you with contempt. All the
Exod 23:22 and his grandson Lot (his son Haran’s child) families on earth will be blessed through
Acts 3:25
*Gal 3:8 and moved away from Ur of the Chaldeans. you.”
12:4 He was headed for the land of Canaan, but 4So Abram departed as the Lord had in-
Gen 11:26, 31
they stopped at Haran and settled there. structed, and Lot went with him. Abram
32Terah lived for 205 years and died while was seventy-five years old when he left Ha-
still in Haran. ran. 5He took his wife, Sarai, his nephew Lot,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Terah Terah’s Family (11:27-30), and be a blessing (see note on 12:2).

A ram shmael to four generations. See Each directive is followed by three
m saa profiles for ABRAHAM (p. 46), promises conditioned upon obedience.
Sarai m Esau SARAH (p. 55), LOT (p. 58), 12:1 Abram knew that he should leave,
Nahor Bethuel Re ekah a o ISHMAEL (p. 53), ISAAC (p. 63), but he did not know where he was go-
La an Leah REBEKAH (p. 69), ESAU (p. 71), ing. Obedience required faith.
Haran Lot JACOB (p. 76), LEAH (p. 79), 12:2 and you will be a blessing (or so
Ra hel
and RACHEL (p. 78). that you will be a blessing): This clause
Mil ah
s ah is a command in Hebrew, but it is also
a promise conditioned upon Abram’s
obedience to God’s command (12:1):
main city of Sumer in Mesopotamia sovereignty of God, who miraculously “Go . . . so that you will be a blessing. Be
near the mouth of the Persian Gulf. gives children to barren women (see also a blessing, so that I can bless and curse
The family had moved there perhaps 1 Sam 1:2; 2:5; Ps 113:9; Isa 54:1). others.” make you famous (literally
generations before the call. Their ances- 11:31 Terah took: The text is clear make your name great): Abram received
tral home (“native country,” 12:1) was that Abram’s departure from Ur was the fame sought by the builders of
apparently near Haran, in the region prompted by God’s calling (see note on Babel (see 11:4 and note).
of the descendants of Shem (11:10-26); 11:28), but the event is described from
thus they settled there when they left Ur 12:3 Based on Abram’s obedience to the
Terah’s perspective, in keeping with command to be a blessing (12:2), God
(11:31) and were later described as “Ara- the patriarchy of ancient Near Eastern
maeans” (Deut 26:5). land of his birth: gave him three more promises. those
culture. This cultural deference to the who treat you with contempt: People
The same Hebrew phrase is repeated in oldest male is evidently why Abram did
12:1 (“native country”), making Ur, not who disregarded Abram and his cov-
not continue on to Canaan by himself enant were rejecting God’s choice and
Haran, the location of Abram’s call (see at this time (see Acts 7:2-4). Haran
15:7; Neh 9:7; Acts 7:2). plan. All the families on earth will be
was 550 miles northwest of Ur, near blessed: By faith, they could participate
11:29 Sarai means “princess” in Hebrew. the Syrian-Turkish border. Despite the in the covenant God was making with
No mention is made of Sarai’s parent- similar name, there is no connection Abram. The blessing spread to the whole
age, perhaps to add suspense to the with Terah’s son Haran, who had died world through Abraham, Israel, the cov-
Abimelech story, which reveals that she in Ur (11:28). Haran means “caravan.” enants, the prophets, Scripture, and the
was Abram’s half sister (20:9-12). Later, Ancient commercial routes converged Messiah (Gal 3:8, 16; cp. Rom 9:4-5).
the law prohibited such a marriage (Lev there, making it a key site for trade. 12:4-9 Abram’s obedience to God’s
18:9; 20:17; Deut 27:22). Nahor’s wife Haran was also well-known for the call corresponded to God’s commands
was Milcah: Milcah was Haran’s daugh- moon worship to which Terah’s family (see note on 12:1-3). He journeyed to
ter and Nahor’s niece (see 11:29). Her was apparently devoted (see note on Canaan (12:4-6) and became a blessing
son Bethuel was the father of Rebekah, 11:29). (12:5-9).
the wife of Abram’s son Isaac (24:10,
11:32 205 years: Some ancient versions 12:4 Abram was middle-aged, settled,
15, 24). The name Milcah is related to
the Hebrew word meaning “queen.” In read 145 years; cp. 11:26 and 12:4. prosperous, aristocratic, and polytheistic
Akkadian, it is a title of the goddess 12:1-9 Through Abram’s faith and fam- (see note on 11:27-32). When the LORD
Ishtar, the moon-god’s daughter. Terah’s ily, God began restoring the blessing. spoke to him (12:1-3), he obediently left
name is related to the word for “moon” God called Abram from a pagan world his old ways in Ur to follow God’s plan.
in Hebrew; his whole family appears to to begin a new nation; his promises to Since Abram responded in faith, God’s
have worshiped Sin, the moon-god (see Abram later became a covenant (ch 15). promises (12:2-3) could be confirmed in
Josh 24:14). God’s call to Abram later helped con- a binding covenant (15:8-21).
11:30 Sarai, Rebekah (25:21), and Ra- vince the Israelites to leave Egypt and 12:5 The people (Hebrew hannepesh,
chel (29:31) all suffered infertility. Sarai’s go to the land God promised to Abram. “the lives”) he had taken into his house-
situation in particular highlights the par- It also reminded the Babylonian exiles hold were probably converts; Abram
adox between the apparent reality and of their need to return to their own first became a blessing by influencing
God’s promise to give many descendants land (e.g., Isa 51). people in his household to join him in
(12:2). The Israelite nation’s origin from 12:1-3 These verses are structured following the Lord.
barren women fixes its identity in the around two commands to Abram: Leave
G E N E S I S 1 2 : 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 44

and all his wealth—his livestock and all the dedicated it to the Lord, who had appeared 12:6
Gen 33:18; 35:4
people he had taken into his household at to him. 8After that, Abram traveled south Deut 11:30

Haran—and headed for the land of Canaan. and set up camp in the hill country, with 12:7
Gen 13:15
When they arrived in Canaan, 6Abram trav- Bethel to the west and Ai to the east. There *Gal 3:16
a
zera‘ (2233)
eled through the land as far as Shechem. he built another altar and dedicated it to the Gen 26:3

There he set up camp beside the oak of Mo- Lord, and he worshiped the Lord. 9Then 12:8
Gen 4:26; 8:20; 22:9
reh. At that time, the area was inhabited by Abram continued traveling south by stages 12:9
Canaanites. toward the Negev. Gen 13:1; 20:1
7Then the Lord appeared to Abram and 12:10
Abram and Sarai in Egypt (12:10-20) Gen 26:1; 42:5
said, “I will give this land to your adescen- 10At that time a severe famine struck the
dants.” And Abram built an altar there and land of Canaan, forcing Abram to go down
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

God’s Covenant Relationships (12:1-9)

Gen 9:1-17; 15:1-21; The covenant relationships that God established and developed with his people may be the
17:9-14 most important theological theme of the OT. The covenant theme in the OT begins with
Exod 6:2-5;
19:1–24:18 Noah, through whom God made a covenant with all of creation. God promised to uphold the
Lev 26:1-46 created order and gave the rainbow as the sign of this commitment (9:1-17).
Deut 7:7-15; 29:2-29
Josh 8:30-35; 24:1-8 God later established a covenant relationship with Abraham and his family; the sign of this
2 Sam 7:5-16 covenant was circumcision (12:1-9; 15:1-21; 17:9-14). God’s covenant with Abraham promised
Ezra 10:1-17
Isa 59:20-21
descendants, land, and rulers; these promises formed the basis for the covenants God later
Jer 31:31-34; 33:19- made with his people.
26; 34:12-20 God’s covenant with Israel at Mount Sinai was a national covenant (Exod 19–24) whose
Ezek 16:1-63
Luke 22:20 sign was the Sabbath; it addressed how Israel would be the chosen descendants of Abraham.
Gal 4:21-31 This covenant took the form of a suzerain-vassal treaty, an ancient relationship established
Eph 2:11-13
Heb 8:6-13; 10:11- between a great king and loyal subjects (see note on Exod 20:1–23:33).
18; 12:24 The Sinai covenant was renewed in Deuteronomy and Josh 24:1-28. The renewal focused
on God’s promise of land and how Israel would conduct itself while inhabiting the land.
Through his covenant with Israel, God affirmed that he was their God and they were his
people, a relationship that required their complete loyalty (Jer 11:4; 24:7; Ezek 11:20; 14:11).
God, the great king, would bless and protect the nation Israel. Israel’s obligation was to keep
God’s commands, decrees, and regulations (Exod 19:5, 8; 24:3, 7; Deut 30:15-20).
God later formed a covenant with King David (2 Sam 7:5-16), which provided the line of
kings promised to Abraham and Jacob (Gen 17:6, 16; 35:11).
Years later, at a low point in Israel’s history, the prophet Jeremiah foretold a “new cov-
enant” in Israel’s future (Jer 31:31-33), in which the ideals of the covenants with Abraham
and Israel would finally be realized. Jeremiah’s prophecy found fulfillment in the person
and work of Jesus Christ (see Luke 22:20; Heb 8:6-13; 12:24). This new covenant provides the
ultimate fulfillment of the previous promises that were made to God’s people.
God’s covenants were motivated by God’s faithful love (Hebrew khesed), which enabled
a relationship to continue between God and his people. God initiated this relationship,
announced its conditions, and rewarded his people accordingly. These covenants were not
rewards but divine gifts. God may exclude people from the covenant relationship (Hos 1:9),
but he will not break, revoke, or withdraw his covenants. If broken or annulled by the human
parties, the covenant could be renewed only through a reapplication of God’s faithful love
(Exod 34:6-9; Jer 31:31-33). God’s love has preserved the relationship, but his grace must not
be mocked (Isa 54:7-10; 55:3; 61:8; 1 Cor 6:9-10; Gal 6:7).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12:6-7 The oak of Moreh was apparently 12:7 The LORD appeared to Abram at camp because the Canaanites had the
a Canaanite shrine; fertile groves of Shechem (12:6) to confirm that this land fertile land.
trees were sacred to the Canaanites (cp. was the Promised Land. Israel was to 12:8 he worshiped the LORD (literally
Isa 1:29), and Moreh means “teacher.” occupy this land, but sharing in God’s he made proclamation of the LORD by
Abram proclaimed (Luther: “preached”) promises required their faith (cp. Num name): Proclaiming the name (identity
the Lord’s name beside a pagan place of 14; Josh 1:6-9). to your descendants and character) of the Lord is central
worship and instruction (12:8). Abram (literally seed): Abram did not yet pos- to worship and witness (cp. 4:26; see
continued to be a blessing when sess the land; he lived as a temporary Exod 34:5-7). Abram had to distinguish
he built an altar to worship God at settler. his sacrificial worship from that of the
Shechem and east of Bethel (12:8). 12:8-9 Abram had to keep moving pagan Canaanites.
45 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 3 : 2

12:11
Gen 29:17
to Egypt, where he lived as a foreigner. 11As 17But the Lord sent ter rible plagues upon

12:12 he was approaching the border of Egypt, Pharaoh and his household because of Sa-
Gen 20:11 Abram said to his wife, Sarai, “Look, you are rai, Abram’s wife. 18So Pharaoh summoned
12:16
Gen 20:14; 24:35
a very beautiful woman. 12When the Egyp- Abram and accused him sharply. “What
12:17
tians see you, they will say, ‘This is his wife. have you done to me?” he demanded. “Why
1 Chr 16:21 Let’s kill him; then we can have her!’ 13So didn’t you tell me she was your wife? 19Why
Ps 105:14
please tell them you are my sister. Then they did you say, ‘She is my sister,’ and allow me to
12:18
Gen 20:9-10 will spare my life and treat me well because take her as my wife? Now then, here is your
12:19 of their interest in you.” wife. Take her and get out of here!” 20Pha-
Gen 20:5; 26:9 14And sure enough, when Abram ar rived raoh ordered some of his men to escort
13:1
Gen 12:9 in Egypt, everyone noticed Sarai’s beauty. them, and he sent Abram out of the country,
13:2 15When the palace officials saw her, they along with his wife and all his possessions.
Gen 12:5
sang her praises to Pharaoh, their king,
and Sarai was taken into his palace. 16Then Abram and Lot Separate (13:1-18)
Pharaoh gave Abram many gifts because of
her—sheep, goats, cattle, male and female
donkeys, male and female ser vants, and
13 So Abram left Egypt and traveled
north into the Negev, along with
his wife and Lot and all that they owned.
camels. 2(Abram was very rich in livestock, silver,

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Abram’s Journey to about Sarai that he could not prevent.
Canaan (12:1-9). Tra- His scheme had resulted in a terrible
ditionally, “Ur of the bind that endangered him, Sarai, and
Chaldeans” (11:28, the promise. Abram appeared to pros-
31; 15:7) has been per from his deception, but the new
identified with UR in possessions also caused crises. Abram
Mesopotamia (SOUTH- and Lot had to separate (ch 13), and
ERN UR), a chief city Hagar, an Egyptian maiden, became the
of ancient Sumer. mother of the Ishmaelites, perennial
Some scholars have enemies of Israel (ch 16).
proposed a NORTHERN
UR to the north 12:14-15 Sarai was 65 years old, but
of HARAN, where she lived to be 127; she was like a mod-
Abram’s extended ern childless woman of about 35. She
family settled (see and Abram came from a noble family
27:43; 28:10; 29:4; (see note on 11:29), so she was regal in
Acts 7:2-4). her person and dress. Pharaoh was at-
tracted by her physical appearance and
her political assets.
12:15 Pharaoh was a title, not a per-
12:10-20 This episode shows that God by faith when he went to Egypt. He sonal name (37:36; Exod 1:15).
would not allow Abram to jeopardize stopped building altars and his decep-
his promises. Just after Abram’s obedi- tiveness took center stage. Deception 12:17-19 God’s intervention rescued Sa-
ence to the call, a famine tested his would plague his family throughout rai and preserved the marriage to fulfill
weak faith. God delivered him and his Genesis (26:1-11; 27:1-29; 29:15-30; the covenant promise. Sarai’s restora-
family, even though Abram foolishly 30:34-36; 31:6-11; 37:18-35; 39:7-20). tion to Abram came with a rebuke from
used deception rather than trusting in Abram’s plan was probably based Pharaoh on God’s behalf (12:18-19).
God to preserve him in Egypt. This on a social custom whereby a brother 12:20 No answer to Pharaoh’s ques-
story deliberately parallels Israel’s later arranged the marriage of his sister (cp. tions (12:18-19) was needed, because
bondage in Egypt. Because of a famine 24:29-61). Abram may have thought that the rebuke was followed by expul-
(12:10 // 47:13), Abram/Israel went to any potential suitor would have to deal sion. Pharaoh’s command paralleled
Egypt (12:10 // 47:27); there was an at- with him, giving him time to leave with God’s command to Abram (12:1), but
tempt to kill the males and save the fe- Sarai. He did not count on Pharaoh’s Pharaoh’s demand brought shame and
males (12:12 // Exod 1:22); God plagued acting without negotiation (12:14-16). disgrace. God was faithful in preserving
Egypt (12:17 // Exod 7:14–11:10); his promise.
12:10 The Nile River provided ample
Abram/Israel plundered Egypt (12:16
irrigation, so Egypt was often the last 13:1-7 This story is set in conflict amidst
// Exod 12:35-36); they were expelled
region to suffer from famine. God’s blessings. In the opening verses,
(Hebrew shalakh, “send”; 12:19-20 //
12:13 tell them you are my sister: This Abram returns to a place where he had
Exod 12:31-33) and ascended to the
request occurs three times in Genesis built an altar. Previous events are em-
Negev (13:1 // Num 13:17, 22). Israel
was to believe that God would deliver (see also 20:2; 26:7). The text explains phasized as Abram’s return to the land
them from bondage in Egypt through that this was Abram’s usual strategy is described (13:3-4); Abram renewed
the plagues because their ancestor had (20:13), and his son did likewise. This his worship and again proclaimed the
already been rescued from bondage first occasion was outside the land, the Lord’s name (cp. 12:8).
in Egypt. second (ch 20) within, showing that God 13:2 Abram already had powerful re-
12:10-13 Abram’s scheme was rooted protected his promise in both regions. sources (12:5); his Egyptian sojourn aug-
in fear that jeopardized his family and 12:14-16 Abram was bound by the mented his wealth and power (12:16).
God’s promises. Abram was not walking king’s gift to an unwanted agreement
G E N E S I S 1 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46

ABRAHAM (11:26–25:11)
Gen 26:2-5 “By faith . . . Abraham obeyed when God called him to leave home and go to another land.
Exod 3:15-16; 6:3;
32:13 . . . He went without knowing where he was going. . . . By faith . . . Abraham offered Isaac
Josh 24:2-3 as a sacrifice when God was testing him” (Heb 11:8, 17). These key events in Abraham’s life
1 Chr 1:27-34
2 Chr 20:7 illustrate the faithful obedience for which he is best known.
Isa 29:22; 41:8; God called Abram from the city of Ur to become the patriarch of God’s people. Abram’s
51:1-2 family relationships are recorded in Gen 11:26-32. Terah had three sons: Abram, Nahor, and
Ezek 33:24
Matt 1:1-2; 3:9; Haran. Terah left Ur with Abram, Abram’s wife Sarai, and Lot, whose father, Haran, had died.
8:11; 22:31-32 On his way to Canaan, Terah settled in the city of Haran (11:31). God had called Abram to a
Luke 16:19-31
John 8:31-58 new land while he was still in Ur (Acts 7:2-4); God told Abram, “Leave your native country,
Acts 7:2-8 your relatives, and your father’s family, and go to the land that I will show you” (12:1). God
Rom 4:1-23; 9:5-9;
11:16-17 blessed Abram by making a covenant with him that included promises of great blessing, nu-
Gal 3:6-29 merous descendants, and a new land (12:1-3). These promises later saved Israel from destruc-
Heb 6:13-15; 11:8- tion when they repeatedly failed to keep their covenant with God (see Lev 26:40-45).
12; 11:17-19
Jas 2:21-23 Abram left Haran at age seventy-five. Entering Canaan, he went first to Shechem, a Ca-
naanite city between Mount Gerizim and Mount Ebal. God appeared to Abram near the oak
of Moreh, a Canaanite shrine (see note on 12:6-7). Abram built altars there and near Bethel
(12:8), proclaiming the one true God at these centers of false worship. Abram later moved to
Hebron by the oaks of Mamre, again building an altar to worship God (13:18).
When God again promised blessings to Abram in a vision (15:1), Abram exclaimed that
he was still childless because Sarai was barren (11:30), and that Eliezer of Damascus was his
heir (15:2). This obscure statement is clarified by the Nuzi documents. According to Hurrian
custom, a childless couple of means could adopt an heir, often a slave who would be respon-
sible for their burial and mourning. A natural son born after the slave-heir’s adoption would
supplant him. Apparently Abram had adopted Eliezer in this manner, but God promised that
Abram’s own son would be his heir (15:4).
The hallmark of Abram’s life was that he believed the Lord, and the Lord considered him
righteous because of his faith (15:6; see Rom 4:3; Gal 3:6; Jas 2:23). Abram’s righteousness
was not because he never sinned—on several occasions he failed to do what was right, twice
he lied about Sarah out of fear, and he took the provision of a son into his own hands with
Hagar rather than praying for God to act (16:1-5; cp. 25:21). But he consistently returned to
faith as the fundamental principle of his life before God.
Abram was eighty-six years old when Ishmael was born to Sarai’s servant Hagar. When
Abram was ninety-nine, the Lord appeared to him and reaffirmed his covenant promise
of a son and of blessing (ch 17), adding circumcision as the mark of the covenant relation-
ship (17:9-14). God also changed Abram’s and Sarai’s names to Abraham and Sarah (17:5,
15). Abraham laughed at the promise of another son (17:17). Shortly afterward, the Lord
appeared again to Abraham (ch 18) and again announced the promised son. This time, Sarah
was caught laughing in disbelief (18:12-15). Abraham was 100 years old and his wife 90 when
the Lord did “exactly what he had promised” (21:1). The long-promised son was born and was
fittingly named Isaac (“he laughs!”).
The supreme test of Abraham’s faith came when God commanded him to sacrifice Isaac
(ch 22). Abraham obeyed faithfully, trusting that God would not thwart his own purposes (see
Heb 11:17-19). Just as the knife was about to fall, the angel of God stopped Abraham and pro-
vided a ram for him to sacrifice in Isaac’s place (22:13). Abraham’s faith was complete (22:12).
Christians understand the sacrifice of Isaac as prefiguring God’s provision of his only
Son, Jesus Christ, as a sacrifice for the sins of the world. God has fulfilled his covenant with
Abraham through Jesus Christ, through whom the blessing of salvation is extended to all who
have faith (Rom 4:16-17), and believers become Abraham’s spiritual descendants (Gal 3:29).
Abraham’s life shows that God is faithful and worthy of belief and obedience. The full import
of God’s promise was realized when the gospel was preached to all nations and people from
all families of the earth responded in faith (see Gal 3:6-9).
Abraham was God’s friend (2 Chr 20:7; Jas 2:23). All who live by faith are challenged to live
as he did, daily venturing into the unknown with trust in God’s guidance and sustenance.
Abraham is one of many great “witnesses” to a life of faith (Heb 12:1; see Heb 11), inspiring
believers to persevere in faith because we know God is faithful.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
47 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 3 : 1 8

13:3
Gen 12:8-9
and gold.) 3From the Negev, they continued The whole area was well watered every-
13:5 traveling by stages toward Bethel, and they where, like the garden of the Lord or the
Gen 12:5 pitched their tents between Bethel and Ai, beautiful land of Egypt. (This was before
13:6
Gen 12:5; 36:7
where they had camped before. 4This was the Lord destroyed Sodom and Gomorrah.)
13:7
the same place where Abram had built the 11Lot chose for himself the whole Jordan Val-
Gen 12:6; 26:20 altar, and there he worshiped the Lord ley to the east of them. He went there with
13:8 again. his flocks and ser vants and parted company
Prov 15:18; 20:3 5Lot, who was traveling with Abram, had
13:9
with his uncle Abram. 12So Abram settled in
Gen 20:15 also become very wealthy with flocks of the land of Canaan, and Lot moved his tents
13:10 sheep and goats, herds of cattle, and many to a place near Sodom and settled among
Gen 2:8-10
tents. 6But the land could not support both the cities of the plain. 13But the people of
13:13
Gen 18:20 Abram and Lot with all their flocks and this area were extremely wicked and con-
Num 32:23
Isa 1:10; 3:9
herds liv ing so close together. 7So disputes stantly sinned against the Lord.
2 Pet 2:8 broke out between the herdsmen of Abram 14After Lot had gone, the Lord said to
13:14 and Lot. (At that time Canaanites and Periz- Abram, “Look as far as you can see in every
Gen 28:14
Deut 3:27; 34:1-4 zites were also liv ing in the land.) direction—north and south, east and west.
13:15 8Finally Abram said to Lot, “Let’s not al- 15I am giv ing all this land, as far as you can
*Gal 3:16
Gen 12:2, 7; 15:18; low this conflict to come between us or our see, to you and your descendants as a per-
17:7-8 herdsmen. After all, we are close relatives! manent possession. 16And I will give you
13:16 9The whole countryside is open to you. Take so many descendants that, like the dust of
Num 23:10
13:17
your choice of any section of the land you the earth, they cannot be counted! 17Go and
Num 13:17-25 want, and we will separate. If you want the walk through the bland in every direction,
b
’erets (0776)
Gen 15:18 land to the left, then I’ll take the land on for I am giv ing it to you.”
13:18 the right. If you prefer the land on the right, 18So Abram moved his camp to Hebron
Gen 14:13; 18:1 then I’ll go to the left.” and settled near the oak grove belonging to
10Lot took a long look at the fer tile plains Mamre. There he built another altar to the
of the Jordan Valley in the direction of Zoar. Lord.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Age Event Reference 13:5-7 Lot was also wealthy, with flocks previously called Bela (14:2).
and herds. Tents figure prominently in 13:11-18 The narrator makes numerous
10 Sarai is born 17:17; Lot’s story (13:12). The Canaanites and contrasts between Lot and Abram.
20:12 Perizzites (see 34:30; Deut 7:1; Judg 1:4;
3:5) held the well-watered land; the quar- 13:11 Lot’s choice was totally selfish,
75 Abram leaves 12:4-6 without concern for Abram or faith in
Haran, moves to rel between Abram’s and Lot’s herdsmen
left Abram more vulnerable to attack. the Lord. The region called the whole
Canaan Jordan Valley (literally the circle of the
13:8-13 Abram, to whom the land was Jordan) is believed to have been near
85 Abram takes 16:1-3 promised, might have told Lot to find the south end of the Dead Sea, based
Hagar as a his own place. Abram’s generosity was on descriptions in ancient records that
secondary wife an act of faith; he knew that even if he locate cities of the Plain. This area is
86 Ishmael is born 16:15-16 gave the whole land away, God would now very desolate.
still give it to him and his descendants. 13:13 The implication is that Lot would
99 Abram is renamed 17:1– Abram did not have to cling to things, not resist Sodom’s influence because he,
Abraham, is 18:15 whereas Lot’s choices were self-seeking. too, was living for himself.
promised a son
13:8 Abram was concerned that there 13:14-17 Abram could give Lot the
through Sarah, is
be no conflict (Hebrew meribah) choice land because he believed in
given circumcision
between them, as they were close God’s promise. Abram waited for God
100 Isaac is born 21:1-7 relatives (literally brothers). Moses later to give him the land; Lot just took what
reproved Israel over the incident in the he wanted.
~103 Isaac is weaned, 21:8-14 wilderness at Meribah (Exod 17:1-7;
Ishmael is sent Num 20:1-13) and instructed them on 13:15 descendants: Literally seed; also
away in 13:16.
exercising faith in such situations. Mer-
137 Sarah dies 23:1 ibah thereafter became a watchword 13:18 Hebron was an Anakite city (Num
for testing and striving with the Lord in 13:22) originally called Kiriath-arba
140 Abraham sends 24:1-9; unbelief (see Ps 95). (“city of Arba”), located in forested
his servant to find 25:20 highlands just north of the Negev
13:10 What appealed to Lot would be (12:9; Josh 17:15). Abraham, Isaac, and
a wife for Isaac short-lived. In the garden of the LORD, Jacob all settled there (18:1; 35:27;
160 Jacob and Esau 25:20, 26 Adam and Eve succumbed to their crav- 37:14), and Sarah, Abraham, Isaac,
are born ing for what they saw; Israel was later Rebekah, Jacob, and Leah were buried
enslaved in Egypt. Sodom and Gomor- there (23:19; 35:27-29; 49:29-32;
175 Abraham dies 25:7-9 rah are reminders of putting intense 50:13). Mamre was an Amorite (14:13;
5Abraham’s Life (11:26–25:11). desires ahead of obedience to God 15:16).
(3:5-6; see 1 Jn 2:16). Zoar was a small
town in the plain to which Lot and his
daughters later fled (19:18-22); it was
G E N E S I S 1 4 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48

Abram’s Encounter with Kings (14:1-24) 8Then the rebel kings of Sodom, Gomor- 14:1
Gen 10:10; 11:2
Abram Rescues Lot rah, Admah, Zeboiim, and Bela (also called
14
14:2
About this time war broke out in the Zoar) prepared for battle in the valley of the Gen 10:19; 13:10
Deut 29:23
region. King Amraphel of Babylonia, Dead Sea. 9They fought against King Kedor- 14:3
King Arioch of Ellasar, King Kedorlaomer laomer of Elam, King Tidal of Goiim, King Num 34:3, 12
of Elam, and King Tidal of Goiim 2fought Amraphel of Babylonia, and King Arioch of
Deut 3:17
Josh 3:16
against King Bera of Sodom, King Birsha Ellasar—four kings against five. 10As it hap- 14:5
of Gomorrah, King Shinab of Admah, King pened, the valley of the Dead Sea was filled
Gen 15:20
Deut 2:10, 20; 3:11
Shemeber of Zeboiim, and the king of Bela with tar pits. And as the army of the kings Josh 13:19
(also called Zoar). 14:7
3This second group of kings joined forces
of Sodom and Gomorrah fled, some fell Gen 16:14; 20:1
into the tar pits, while the rest escaped into Num 13:26
in Siddim Valley (that is, the valley of the Deut 1:4
Dead Sea). 4For twelve years they had been the mountains. 11The victorious invaders 2 Chr 20:2

subject to King Kedorlaomer, but in the thir- then plundered Sodom and Gomorrah and 14:12
Gen 11:27
teenth year they rebelled against him. headed for home, taking with them all the 14:13
5One year later Kedorlaomer and his al- spoils of war and the food supplies. 12They Gen 10:16; 13:18;
39:14
lies arrived and defeated the Rephaites at also captured Lot—Abram’s nephew who 14:14
Ashteroth-karnaim, the Zuzites at Ham, the lived in Sodom—and carried off every thing Gen 12:5
Deut 34:1
Emites at Shaveh-kiriathaim, 6and the Ho- he owned.
13But one of Lot’s men escaped and re-
rites at Mount Seir, as far as El-paran at the
edge of the wilderness. 7Then they turned ported every thing to Abram the Hebrew,
back and came to En-mishpat (now called who was liv ing near the oak grove belonging
Kadesh) and conquered all the territory of to Mamre the Amorite. Mamre and his rela-
the Amalekites, and also the Amorites liv ing tives, Eshcol and Aner, were Abram’s allies.
in Hazazon-tamar. 14When Abram heard that his nephew

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
The Battle at Siddim Valley (14:1-24). an earlier time and put them under
When the kings in the Siddim Valley tribute for asphalt, olive oil, and copper.
(the valley of the DEAD SEA) rebelled In the thirteenth year they refused to
against King Kedorlaomer of Elam (14:4), send it; in the fourteenth year (14:5),
Kedorlaomer and his Mesopotamian allies the invaders returned to subjugate
followed the King’s Highway (see Num them again.
20:17; 21:22) through Transjordan (the
region east of the Jordan), then circled 14:5-8 The invaders came down the
around from EL-PARAN through EN-MISHPAT King’s Highway on the east side of the
(=Kadesh, 14:7; Num 13:26) to HAZAZON- Jordan Valley to the Gulf of Aqaba, then
TAMAR (=En-gedi, 2 Chr 20:2), conquering
circled back to the valley of the Dead
as they went. They then attacked the five Sea (Hebrew Siddim Valley [see 14:3];
Canaanite kings near BELA. When Abram also in 14:10).
heard that Lot had been taken captive, 14:8-12 The five cities of the plain were
he chased after Kedorlaomer, attacked close together at the south end of the
at DAN (=Laish, Josh 19:47), and pursued Dead Sea. The Mesopotamian kings
the fleeing armies north of DAMASCUS to defeated the frail uprising, looted the
Hobah, and he recovered the captives cities of Sodom and Gomorrah, and car-
and their goods. On his return, Abram ried off Lot with the other captives.
stopped by the Valley of Shaveh near
SALEM (=Jerusalem) and was blessed by 14:13 The word Hebrew first occurs
Melchizedek. The location of the Siddim here in the Bible. It is not equivalent
Valley is uncertain—it was probably at to the later term Habiru from Egyptian
the south end of the Dead Sea. texts; the Habiru were mercenaries
that roamed the land in the era of the
judges. Mamre: See note on 13:18.
relatives: Or allies; literally brothers.
14:1-16 In this skirmish typical of 14:1 Babylonia: Hebrew Shinar; also in 14:14-16 God could give his people vic-
ancient politics, powerful kings formed 14:9. Tidal apparently ruled a number tory over any forces invading the Prom-
a coalition to subjugate smaller vassal of city-states (Goiim, literally nations). ised Land. Faithfulness to God was the
states. prerequisite for victory. God promises to
14:3 Dead Sea: Literally Salt Sea. bless his people and give them victory
14:1-2 Archaeology has not identified 14:4-5 This was Kedorlaomer’s war. over the world. He uses those who
these kings, but similar names from Under the feudal system of tribal affili- respond to his call and can skillfully use
antiquity corroborate the report’s ac- ations, those in covenant with him had weapons of war (cp. Eph 4:8; 6:10-19).
curacy. The Mesopotamian kings were to fight. It was also Abram’s battle to
confederates under a suzerain, appar- 14:14 Abram . . . mobilized the 318
rescue Lot, and those under treaty with trained men who had been born into
ently Amraphel, who is mentioned first. him had to accompany him. his household: Abram was a formidable
14:4 King Kedorlaomer apparently force, an outworking of God’s promise to
defeated the Siddim Valley kings at make him great (12:2-3). Dan was a city
49 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 4 : 2 1

14:15
Gen 15:2
Lot had been captured, he mobilized the 18And Melchizedek, the king of Salem
14:17 318 trained men who had been born into his and a cpriest of God Most High, brought
2 Sam 18:18 household. Then he pursued Kedorlaomer’s Abram some bread and wine. 19Melchize-
14:18
Ps 76:2; 110:4
army until he caught up with them at Dan. dek blessed Abram with this blessing:
Heb 5:6, 10; 7:1 15There he divided his men and at tacked dur-
c
kohen (3548) “Blessed be Abram by God Most High,
Exod 18:1 ing the night. Kedorlaomer’s army fled, but
Creator of heaven and earth.
14:19 Abram chased them as far as Hobah, north 20 And blessed be God dMost High,
Gen 27:25; 48:9
Mark 10:16 of Damascus. 16Abram recovered all the
who has defeated your enemies for you.”
14:20 goods that had been taken, and he brought
Gen 9:26; 24:27
*Heb 7:1-2 back his nephew Lot with his possessions Then Abram gave Melchizedek a etenth of
d
‘elyon (5945)
Num 24:16
and all the women and other captives. all the goods he had recovered.
e
ma‘aser (4643)
Lev 27:30 Melchizedek Blesses Abram Abram Rejects Sodom’s Goods (14:21-24)
17After Abram returned from his victory 21The king of Sodom said to Abram, “Give
over Kedorlaomer and all his allies, the king back my people who were captured. But
of Sodom went out to meet him in the valley you may keep for yourself all the goods you
of Shaveh (that is, the King’s Valley). have recovered.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Abram in Canaan (12:1–25:11). Abram
probably entered CANAAN by following
the King’s Highway—an ancient and
well-traveled route that ran just east
of Canaan. Philistines had already
begun settling along the coast (PHILISTIA;
see 10:14; 21:32-34; 26:1-18). Some
Canaanite settlements (JERICHO, MEGIDDO,
HAZAZON-TAMAR=En-gedi) were very old
by this time. Within Canaan, Abram trav-
eled southward along the central ridge
of the hill country, building altars at OAK
OF MOREH (= Shechem, 12:6-7; see 33:18-
19), BETHEL (12:8; 13:3; see 28:10-22;
35:1-15), MOUNT MORIAH (22:1-19), OAKS
OF MAMRE (= HEBRON, 13:18; see 23:2),
and BEERSHEBA (21:22-34; see 26:23-25;
46:1-7). Lot unwisely chose his portion in
SODOM (13:10-13; see 18:16–19:29).

14:15 Damascus was 40 miles north of

Dan. Hobah was about 60 miles north
of Damascus.
14:17 The valley of Shaveh or King’s
Valley was probably the Kidron Valley
(see 2 Sam 18:18).
14:18 Melchizedek means “king of
righteousness,” suggesting that he was
a righteous servant of God. He was
probably a Jebusite priest and king;
later authors regarded him as a type of
Christ (Ps 110:4; Heb 7:1-19). Salem is
Jerusalem (cp. Ps 76:2). God Most High:
Hebrew El-Elyon; also in 14:19, 20, 22.
14:19-20 By paying a tithe (a tenth)
to Melchizedek, Abram acknowledged
Melchizedek as a spiritual superior (see
Heb 7:4) and affirmed that God had
given him victory.
14:21-24 Abram knew that accepting
the offer of the king of Sodom (see note
on 14:1-2) could make him his ally or
subject, as Lot had been. This would
about 150 miles north of Abram’s home in the days of the judges (Judg 18:1-29), jeopardize the fulfillment of God’s
in Hebron, then named Laish or Leshem had not yet been born (30:6). An editor promises. Faith looks beyond the riches
(see Josh 19:47 and note; Judg 18:29). apparently updated the text so that later of the world to the greater blessings
Dan, whose descendants migrated north readers could identify this city. that God has in store.
G E N E S I S 1 4 : 2 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50

22Abram replied to the king of Sodom, 2But

Abram replied, “O gSovereign Lord, 14:22
Gen 1:1
“I solemnly swear to the Lord, God Most what good are all your blessings when I 14:23
High, Creator of heaven and earth, 23that don’t even have a son? Since you’ve given 2 Kgs 5:16
me no children, Eliezer of Damascus, a ser- 15:1
I will not take so much as a single thread Gen 21:17-18; 26:24
or sandal thong from what belongs to you. vant in my household, will inherit all my Ps 3:3
f
magen (4043)
Other wise you might say, ‘I am the one wealth. 3You have given me no descendants Deut 33:29

who made Abram rich.’ 24I will accept only of my own, so one of my ser vants will be my 15:2
g
’adonay Yahweh
what my young war riors have already eaten, heir.” (0136, 3068)
and I request that you give a fair share of 4Then the Lord said to him, “No, your Deut 3:24

15:4
the goods to my allies—Aner, Eshcol, and ser vant will not be your heir, for you will *Gal 4:28
Mamre.” have a son of your own who will be your 15:5
Gen 12:2; 22:17;
heir.” 5Then the Lord took Abram outside 32:12
The LORD’s Covenant Promise to Abram and said to him, “Look up into the sky and *Rom 4:18
(15:1-21) count the stars if you can. That’s how many 15:6

15
Ps 106:31
Some time later, the Lord spoke to descendants you will have!” *Rom 4:3, 9, 22
*Gal 3:6
Abram in a vision and said to him, 6And Abram hbelieved the Lord, and the h
’aman (0539)
“Do not be afraid, Abram, for I will protect Lord counted him as righteous because of
f Gen 45:26

you, and your reward will be great.” his faith.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

MELCHIZEDEK (14:17-24)
Ps 110:4 Melchizedek is a mysterious biblical personality whose name means “king of righteousness.”
Heb 5:6-10; He was a Canaanite priest and king; there is no record of his family or of the beginning or
6:20–7:28
end of his life.
Abraham met Melchizedek after defeating four Mesopotamian kings. The Mesopotamians
had raided Sodom and Gomorrah and captured Abraham’s nephew Lot (14:1-16). When
Abraham returned from battle, Melchizedek, king of Salem (=Jerusalem; see note on Ps 76:2),
was with the grateful kings of the Dead Sea confederacy. When Melchizedek gave Abraham
bread, wine, and his blessing, he was acting as “a priest of God Most High” (14:18), the true
God who created heaven and earth (see Ps 7:17; 47:2; 57:2; 78:56). Melchizedek correctly un-
derstood that Abraham worshiped the true God (14:22), and he praised God for giving victory
to Abraham. Abraham received Melchizedek’s gifts and gave him his tithe, thus recognizing
Melchizedek’s higher spiritual rank as a patriarchal priest (see Heb 7:4-7).
Melchizedek is an unusual figure in Genesis, which gives genealogies for its other charac-
ters. Melchizedek appears without any such record, and as quickly disappears. Much later
in Israel’s history, King David was perhaps reflecting on this when he said that the Messiah
is “a priest forever in the order of Melchizedek” (Ps 110:4; cp. Heb 7:15-25). The book of
Hebrews explains this statement, saying that Melchizedek is remembered as “resembling the
Son of God” (Heb 7:3), but was not himself the Son of God. His priesthood lasts forever as an
archetype that prefigures the Messiah’s priesthood. Like Melchizedek (but unlike the kings of
Israel), Jesus is a king who also fulfills priestly functions.
Melchizedek, a royal priest, was superior to Levi, the ancestor of Israel’s priests. In the
same way, the Messiah, Jesus Christ, is a better priest than the descendants of Aaron. Jesus
provides permanent atonement for sins and direct access to his Father through his name
(Heb 7:24-28). He guides his people by the Spirit rather than by law (Heb 8:7-13) and lives
forever as priest and king for those who trust in him.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
14:22 In the words of this oath, Abram 15:1 Do not be afraid: Abram lacked a 15:2-3 Using a wordplay, Abram
may have been clarifying that his God, son to be his heir. The Lord addressed expressed his concern that Eliezer of
the LORD (Yahweh), was the God Most Abram’s anxiety about the future with Damascus (Hebrew dammeseq), a man
High that Melchizedek invoked. Perhaps comforting words. I will protect you in Abram’s household, would be his
Melchizedek had never heard the name (literally I will be your shield): The He- heir (Hebrew ben-mesheq, “son of pos-
Yahweh. brew word for “shield” (magen) is from session”), as was customary when there
15:1-21 The Lord made a formal cov- the same root as Melchizedek’s word was no son.
enant with Abram, solemnly confirming defeated (14:20). The Lord who had de- 15:4-6 God affirmed that the promise
the promises made at his call (12:1-3). feated Abram’s enemies would continue was for Abram’s own offspring and
There would be a long period of slavery to protect him. your reward will be showed him the stars as a promise of
for Abram’s descendants before these great: The promise of offspring (12:2-3; the vast number of descendants that he
promises would be completely fulfilled. cp. Ps 127:3) was still unfulfilled. would have (22:17; 26:4). Paul quotes
51 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 5 : 1 6

15:7 7Then the Lord told him, “I am the Lord down to eat the carcasses, but Abram
Gen 12:1; 13:17
Acts 7:2-4 who brought you out of Ur of the Chaldeans chased them away.
15:8 to give you this land as your possession.” 12As the sun was going down, Abram fell
Luke 1:18 8But Abram replied, “O Sovereign Lord,
15:10
into a deep sleep, and a terrify ing darkness
Lev 1:17 how can I be sure that I will actually pos- came down over him. 13Then the Lord
15:12 sess it?” said to Abram, “You can be sure that your
Gen 2:21; 28:11 9The Lord told him, “Bring me a three- descendants will be strangers in a foreign
15:13
Exod 12:40 year-old heifer, a three-year-old female land, where they will be oppressed as slaves
*Acts 7:6
Gal 3:17
goat, a three-year-old ram, a turtledove, and for 400 years. 14But I will punish the nation
15:14 a young pigeon.” 10So Abram presented all that enslaves them, and in the end they will
Exod 6:5 these to him and killed them. Then he cut come away with great wealth. 15(As for you,
15:15
Gen 25:8
each animal down the middle and laid the you will die in peace and be buried at a ripe
15:16
halves side by side; he did not, however, cut old age.) 16After four generations your de-
Exod 12:40 the birds in half. 11Some vultures swooped scendants will return here to this land, for
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

God’s Covenant with Abraham (15:1-21)

Gen 12:1-3; 17:1-14; The Lord had already established a relationship with Abraham (12:1-9) before he made a
21:1-2; 22:15-18 formal covenant with him (ch 15). God took all the initiative: He approached Abraham and
Exod 2:24
Deut 1:8 spoke to him in a vision. God presented the impossible promise that the old man would
Neh 9:7-8 have a son through whom his descendants would eventually be as numerous as the stars
Ps 105:7-45
Luke 3:7-9 of heaven. Abraham believed God (15:6), and his faith proved to be an act of righteous-
Acts 3:24-26; 7:2-8 ness—faith is righteousness, and faith produces righteousness in covenant relationship
Rom 4:11-25; 9:7-8;
11:16-17
with God (see Hab 2:4; Rom 1:17; 4:3, 17; Gal 3:6, 11; Heb 10:37-38). The covenant of ch 15
Gal 3:6-9; 3:29 includes a royal grant (15:18-21) in which God, the king, gave land to Abraham, his subject,
Heb 6:13-15 as a possession and an inheritance. (In the ancient Near East, kings sometimes granted land
or other gifts to loyal subjects.) At the end of that day, Abraham knew that his own and his
descendants’ future was firmly in the hands of the covenant God. Later, the grant would be
transferred to his descendants.
God later ratified his covenant with Abraham (17:1-22), giving him circumcision as its
sign (17:10) and condition (17:4, 9). The almighty God once again took the initiative (17:1) in
granting Abraham an extraordinary privilege. The covenant was not a relationship between
equals, yet both partners in the covenant assumed responsibilities. God committed himself
voluntarily to Abraham and his descendants, while requiring faithfulness from Abraham
(17:1, 9-14). The blessing Abraham received as God’s covenant partner was embodied in the
new name that God gave him (17:5-6).
God’s family covenant with Abraham also applied to his descendants (13:15-16; 15:3-5;
17:6-10). It pointed to blessing in the relatively near future when his descendants would
possess the land (15:12-16). Much later, Abraham’s faith became a blessing to all through his
descendant, Jesus Christ, through whom all the families of the earth can share in God’s bless-
ing on Abraham (12:3; see Rom 4:11-25; Gal 3:8-9, 16).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
this promise in Rom 4:18 to underscore 15:7-21 With a solemn ceremony, God birds (15:11), would try to destroy Israel
the strength of Abram’s faith. made a binding covenant with Abram and hinder the covenant’s fulfillment.
that guaranteed the fulfillment of God’s Apparently 400 years is a round
15:6 And Abram believed: God made his
promises to him. number (also Acts 7:6; cp. Exod 12:40;
covenant with a believer; the statement Gal 3:17). Using the chronology in
does not indicate when Abram came 15:10 Obeying God’s instructions, Abram
gathered three herd animals for the cer- the Hebrew text, the family moved to
to faith. The Hebrew text does not link Egypt around 1876 BC, and the Exodus
Abram’s belief with the promise of the emony and cut them in half. Cutting the
animals symbolized the oath, indicating occurred around 1446 BC (though many
stars; it just says parenthetically that scholars date the Exodus later, around
that the covenant maker staked his own
Abram believed God. Abram already 1270 BC; see “Chronology: Abraham to
life on his word (Jer 34:18).
had faith; his departure from Ur was Joshua,” p. 118).
his first great act that demonstrated it 15:11 Vultures are unclean birds of
prey that symbolize those who unjustly 15:16 The reasons for Israel’s bondage
(see Heb 11:8-10). God counted him included God’s justice. God would toler-
as righteous because of his faith: This attack Abraham’s heirs (15:13-14).
ate the sins of the Amorites until they
central statement about Abram’s saving 15:13-16 Not even 400 years of bond- fully deserved judgment. do not yet
faith is quoted three times in the NT age could interfere with God’s plan to warrant their destruction (literally are
(Rom 4:3, 22-23; Gal 3:6; Jas 2:23) to fulfill the covenant. not yet full ): To give the Promised Land
support the doctrine of righteousness 15:13 oppressed: The same word is used to Israel, the Lord would dispossess the
before God by faith. in Exod 1:11-12. Egypt, like predatory land’s inhabitants in a way that satisfied
G E N E S I S 1 5 : 1 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52

the sins of the Amorites do not yet warrant

Hagar. 2So Sarai said to Abram, “The Lord 15:17
Jer 34:18-19
their destruction.” has prevented me from hav ing children. Go 15:18
17After the sun went down and dark nessand sleep with my ser vant. Perhaps I can Num 34:1-15
Deut 1:7-8
fell, Abram saw a smoking firepot and a have children through her.” And Abram i
berith (1285)
Gen 17:2
flaming torch pass between the halves of agreed with Sarai’s proposal. 3So Sarai, j
’erets (0776)
the carcasses. 18So the Lord made a icov- Abram’s wife, took Hagar the Egyptian ser-
Gen 28:13

enant with Abram that day and said, “I have

vant and gave her to Abram as a wife. (This
15:19
Num 24:21
given this jland to your descendants, all the
happened ten years after Abram had settled 15:21
way from the border of Egypt to the great in the land of Canaan.)
Gen 10:15-16
Euphrates River—19the land now occupied 4So Abram had sexual relations with Ha-
16:1
Gen 11:30
by the Kenites, Kenizzites, Kadmonites, Gal 4:24-25
gar, and she became pregnant. But when
20Hit tites, Per izzites, Reph aites, 21Amorites, 16:2
Canaanites, Girgashites, and Jebusites.” Hagar knew she was pregnant, she began Gen 30:3
to treat her mistress, Sarai, with contempt. 16:3
Gen 12:4-5
5Then Sarai said to Abram, “This is all your
God Provides the Promised Offspring 16:4
(16:1–22:19) fault! I put my servant into your arms, but Gen 16:15
16:5
Hagar and Ishmael now that she’s pregnant she treats me with Gen 31:53

16 Now Sarai, Abram’s wife, had not contempt. The Lord will show who’s wrong—
been able to bear children for him. you or me!”
But she had an Egyptian ser vant named 6Abram replied, “Look, she is your ser vant,
16:7
Gen 21:17; 22:11, 15

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

HAGAR (16:1-16)
Gen 21:9-21; 25:12 Hagar was the Egyptian servant of Sarai, Abram’s wife. When God commanded Abram to
Gal 4:22-31 leave Mesopotamia, he promised him a multitude of descendants who would be given a new
land (12:2, 7). After ten childless years in Canaan, Sarai followed the customary Mesopota-
mian strategy of giving Hagar to Abram as his concubine; any son born of the union of hus-
band and concubine was considered the wife’s child (cp. 30:1-6). Hagar bore a son, Ishmael
(16:1-16; 21:9-21).
Hagar was so disrespectful to Sarai during her pregnancy (16:4-6) that Sarai dealt harshly
with her and Hagar fled into the desert. The angel of the Lord appeared to her at a desert
well, telling her to return to Abram’s house and submit to Sarai.
Ishmael was born when Abram was eighty-six years old. Fourteen years later, God gave
Abraham and Sarah their promised son, Isaac. When Isaac was weaned (at about three years),
a traditional feast was held. At this event, Ishmael mocked Isaac (21:9), so Sarah insisted that
Abraham send Hagar and Ishmael away. God confirmed this (21:12), so Hagar and Ishmael
wandered in the wilderness of Beersheba. When their water was gone, God miraculously
rescued them and assured Hagar that Ishmael would father a great nation (21:17-19).
Paul made an analogy (Gal 4:22-31) in which Hagar “represents Mount Sinai,” where the
old covenant was formed, while Sarah “represents the heavenly Jerusalem,” the community
of those who receive salvation by faith in Christ. As Isaac was Abraham’s son by faith in the
divine promise, Christians who are free of the law are spiritual children of Sarah.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
his justice. The fulfillment of promises depend on what Abram or his descen- ised son to be born, Abram and Sarai
to Israel also brought retributive judg- dants might do. attempted an alternate plan that was
ment on people of the land (though 15:18-19 God specified the boundaries not in keeping with faith.
individuals were saved by faith; see Josh
of the Promised Land. His clear message 16:1-3 Abram and Sarai faced the ten-
2:1-15; 6:23-25; Heb 11:31; Jas 2:25).
to Abram was that despite prospects of sion of her being barren and beyond
Until then, God would send the family
to Egypt where Israel could become a death and suffering (enslavement), he childbearing years. By custom, a barren
great nation. Seeing all this in advance and his descendants would eventually woman could give her servant to her
was terrifying (15:12), but it was receive the promises, for God had sworn husband as a slave-wife; the child born
comforting to know that nothing could an oath (see Heb 6:13-14). Nothing can to that union was considered the wife’s
interfere with God’s plan. separate God’s people from his love or child and could be adopted as the heir.
the fulfillment of his plans (see Rom Sarai’s suggestion, unobjectionable by
15:17-18 smoking firepot . . . flam- 8:18-39; 2 Pet 1:3-4). the border of custom, set a problematic human plan
ing torch: Fire represented the Lord’s
Egypt: Literally the river of Egypt, refer- in motion. God’s promises would be
cleansing, consuming zeal and unap-
ring either to an eastern branch of the fulfilled by faith.
proachable holiness (cp. Isa 6:3-7). The
holy God made (literally cut) a unilateral Nile River or to the Brook of Egypt in 16:4-6 Perhaps Hagar expected to be-
covenant with Abram; its promises were the Sinai (see Num 34:5). come the favored wife instead of Sarai
absolutely sure because they did not 16:1-16 While waiting for their prom- (cp. Prov 30:21-23).
53 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 6 : 1 6

mal’ak (4397) so deal with her as you see fit.” Then Sarai ‘God hears’), for the Lord has heard your cry
k

Gen 19:1

16:8 treated Hagar so harshly that she finally ran of distress. 12This son of yours will be a wild
Gen 3:9; 4:9 away. man, as untamed as a wild donkey! He will
16:9 7The kangel of the Lord found Hagar raise his fist against everyone, and everyone
Gen 21:12
Eph 6:5 beside a spring of water in the wilderness, will be against him. Yes, he will live in open
16:10 along the road to Shur. 8The angel said to hostility against all his relatives.”
Gen 17:20
her, “Hagar, Sarai’s ser vant, where have you 13Thereafter, Hagar used another name
16:11
Gen 16:15 come from, and where are you going?” to refer to the Lord, who had spoken to her.
Exod 3:7-8 “I’m running away from my mistress, Sa- She said, “You are the God who sees me.”
16:12
Job 39:5-8 rai,” she replied. She also said, “Have I truly seen the One
16:13
9The an gel of the Lord said to her, “Re- who sees me?” 14So that well was named
Gen 32:30 turn to your mistress, and submit to her Beer-lahai-roi (which means “well of the Liv-
16:14
Gen 14:7
authority.” 10Then he added, “I will give you ing One who sees me”). It can still be found
16:15 more descendants than you can count.” between Kadesh and Bered.
Gen 21:9; 25:12 11And the angel also said, “You are now 15So Hagar gave Abram a son, and Abram
16:16
Gen 12:4; 16:3
preg nant and will give birth to a son. You named him Ishmael. 16Abram was eighty-
are to name him Ishmael (which means six years old when Ishmael was born.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

ISHMAEL (16:11-16)
Gen 17:18-26; 21:8- Ishmael was Abraham’s first son, born of Hagar, Sarah’s Egyptian servant. The boy was born
21; 25:9-18; 28:9 near Hebron when Abraham was 86 years old (13:18; 16:16). God had promised to make a
Gal 4:21-31
great nation of the childless Abraham (12:2) and assured him that his son would be his heir
(15:4). Ishmael was born in Abraham’s attempt to fulfill God’s promise by human means (see
16:1-16; Gal 4:23), but God would accomplish this through Sarah (see 17:15–18:15; 21:1-7).
When God announced that Sarah would have a son to fulfill the promise (17:15-16),
Abraham asked God to accept Ishmael (17:17-18). Ishmael was not the promised son—the
covenant would be established with Isaac (17:19)—but God did bless Ishmael and make him
the father of a great nation (17:20-21).
At age thirteen, Ishmael was circumcised in witness to God’s covenant with Abraham (17:9-
14, 22-27). Then, at Isaac’s weaning celebration (when Ishmael was about seventeen), Ishmael
made fun of Isaac (21:9), and Abraham sent Ishmael and Hagar away with provisions. The
angel of God helped Hagar survive in the wilderness, and Ishmael became a wild game
hunter. He settled in the wilderness of Paran and married an Egyptian woman (21:20-21). He
assisted in Abraham’s burial (25:9-10), gave his daughter Mahalath in marriage to Esau (28:9),
and died at age 137 (25:17). His twelve sons are named in 25:13-15.
Paul alluded to Ishmael when urging the Galatians to put their faith in God rather than
in the law (see Gal 4:21-31). Those who trust the law will not inherit the kingdom, just as the
slave woman’s son did not inherit with the son of the free woman (Gal 4:30).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
16:7 The angel of the LORD was the central to God’s covenant with Abram. sages by faith, in her words and in
Lord himself (16:13; 21:17; 22:11-12; 16:10-12 Hagar’s son would become the her obedience. the God who sees me
31:11-13; 48:16; Exod 3:2; 32:34; Judg father of a great but wild and hostile (Hebrew El-roi): God knew Hagar’s plight
6:11, 16, 22; 13:22-23; Zech 3:1-2), but nation living in the Arabian Desert as and watched over her.
was also distinct from the Lord (24:7; perennial enemies of Israel (cp. 25:18). 16:14-15 The names Beer-lahai-roi,
2 Sam 24:16; Zech 1:12). The angel of God blessed Ishmael as Abram’s descen- which means “well of the Living One
the LORD was probably a theophany (a dant, but not as the line chosen to carry who sees me,” and Ishmael (see 16:11)
manifestation of God) or a Christophany on the covenant. That blessing was were a message and a rebuke for Abram
(an appearance of the pre-incarnate reserved for Abram’s chosen heir. and Sarai. God sees affliction and hears
Messiah; see 18:1-2; 19:1; Num 22:22; 16:11 Names in Genesis often capture the cries of those in need. Sarai and
Judg 2:1-4; 5:23; Zech 12:8), speaking the message of a passage and aid the Abram should have prayed rather than
with the authority of the Lord himself. remembrance of the events and their taking the fulfillment of the promise
16:8-12 The angel’s rhetorical questions significance in the history of the faith. into their own hands by following social
encouraged Hagar to pour out her heart The name Ishmael, which means “God custom (cp. 25:21). Giving children to the
to God. When she did, God commanded hears,” commemorates that the LORD . . . barren woman is God’s work (Ps 113:9;
her to return and submit (16:9), promis- heard Hagar’s cry of distress (see also cp. 1 Sam 1:1-28; Luke 1:1-25); impos-
ing that her son would have innumer- note on 16:14-15). This name would sible difficulties cannot be resolved by
able descendants. The angel of the Lord have greatly comforted Hagar; God lis- human intervention. The Lord hears the
never referred to Hagar as Abram’s wife, tened to her prayers and acknowledged afflicted, sees them in their need, and
only as Sarai’s servant. She would have her complaint. will miraculously provide for them.
Abram’s child, but Ishmael was not 16:13 Hagar responded to God’s mes-
G E N E S I S 1 7 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54

The Covenant Confirmed: my covenant with you: I will make you the 17:1
Gen 12:7; 28:3; 35:11;
Abram Is Named Abraham father of a multitude of nations! 5What’s 48:3

17
Deut 18:13
When Abram was ninety-nine years more, I am chang ing your name. It will no Matt 5:48
old, the Lord appeared to him and longer be Abram. Instead, you will be called a
shadday (7706)
Gen 28:3
said, “I am El-Shaddai—‘God aAlmighty.’ Abraham, for you will be the father of many b
tamim (8549)
Exod 12:5
Serve me faithfully and live a bblameless nations. 6I will make you extremely fruit-
17:2
life. 2I will make a ccovenant with you, by ful. Your descendants will become many Gen 12:2; 15:18
which I will guarantee to give you countless nations, and kings will be among them! c
berith (1285)
Exod 19:5
descendants.” 7“I will confirm my covenant with you
17:3
3At this, Abram fell face down on the and your descendants after you, from gener- Gen 17:17; 18:2
ground. Then God said to him, 4“This is ation to generation. This is the everlasting
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Circumcision (17:9-14)
Gen 17:23-27; 21:4; Circumcision is the removal of the male foreskin. It was practiced by some cultures in the
34:1-26 ancient world (see Jer 9:25-26); the Bible uses it to symbolize the removal of sin and an old
Exod 4:24-26; 12:48
Lev 12:3 identity, accompanied by inclusion in the covenant community.
Josh 5:2-8 God chose circumcision as the sign of a covenant that focuses on descendants. God had
Jer 9:25-26
Ezek 44:7-9 promised to make Abraham and his descendants into a great nation (17:7, 13, 19) and to use
Luke 1:59; 2:21 them to redeem the Gentile nations (12:3; 17:4-6; see Gal 3:8-9). Circumcision was God’s sig-
Acts 15:1-31; 16:1-5
Rom 2:25-29 nature in flesh; it would identify Abraham and his descendants as God’s own people (17:9-14)
1 Cor 7:17-19 and remind them to live in faithfulness to the covenant.
Gal 5:1-6; 5:11-12; Although circumcision was applied to adult males when they joined the covenant commu-
6:12-16
Eph 2:11-18 nity (17:23-27; Exod 12:48; Josh 5:3-7), it was usually performed on infants (21:4; Lev 12:3),
Phil 3:2-7 who received God’s promises and membership in the covenant community through their
Col 2:11; 3:11
parents. Faith was required in order to receive God’s blessings, however, as can be seen in
the differentiation between Ishmael and Isaac, Esau and Jacob, and Joseph and his brothers.
Non-Israelites could also obligate themselves to Israel’s covenant (Exod 12:48; cp. Gen 34:15-
24); circumcision marked their inclusion into the worshiping community (e.g., Exod 12:44).
Circumcision would help Israel recognize and remember that they must lay aside natural
impurity. God’s people had to be loyal to the covenant, to the family, and to their own
marriages. Intermarriage with uncircumcised people who were not of the covenant was a
violation of the covenant. Any man who refused to be circumcised (cut physically in this sym-
bolic way) would be cut off from the covenant people because of his disobedience to God’s
command (17:14).
Circumcision is a symbol of separation from the world, of purity, and of loyalty to the cov-
enant. It provides the powerful metaphor of “circumcision of the heart,” which designates a
heart that is committed to God and is inwardly set apart to God, rather than being stubbornly
resistant (Jer 9:26; Lev 26:41; Deut 30:6; Jer 4:4; Eph 2:11). Circumcision of the heart evi-
dences salvation and fellowship with God (see Ezek 18:31-32; 36:25-27; Rom 2:28-29; 4:11).
When Jesus Christ established God’s new covenant, he fulfilled the requirements of the
old covenant, so a new sign was given to identify members of the covenant community. Thus
baptism replaces circumcision, and it too must be accompanied by faith. It is not necessary
for Gentile believers to be circumcised, since they are incorporated into the people of God
through faith in Christ (Acts 15:1-29; Rom 2:25-29; Gal 2:1-10; 6:15; Col 2:11-12). One must
turn in confidence to God and his promises, lay aside natural strength and the customs of the
world, and live a new life by faith (see Jer 31:33-34; Rom 8:1-17; Gal 5:16–6:10).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
17:1-27 God now gave the family signs ing to the nations required obedience own progeny (see also John 8:31-59;
that the promises would be fulfilled. from Abram; his conduct would be Rom 4:16-17; Gal 3:7, 15-19, 29).
He changed Abram’s name to Abraham guided by Almighty God. Whenever the new name was used, he
(17:1-8), instituted the rite of circumci-17:4-5 God guaranteed his promise by and his household would remember
sion as the sign of the covenant (17:9- that a multitude of nations would issue
changing Abram’s name. Abram means
14, 23-27), and changed Sarai’s name to from him.
“exalted father”; Abraham sounds like
Sarah (17:15-22). a Hebrew term that means “father of 17:6 kings will be among them! This
17:1 El-Shaddai: This name for God em- many” (’ab hamon). “Abram” referred is the first indication that Israel would
phasizes his power (see also 28:3; 35:11; to his noble lineage, as Terah was the become a monarchy (see also 35:11;
43:14; 48:3; 49:25). Serve me faithfully “exalted father” (11:27). His new name 36:31; Num 24:7; Deut 17:14-18; 28:36).
and live a blameless life: Being a bless- was a wordplay on the promise of his 17:7-8 The land of Canaan was to be an
55 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 7 : 1 8

17:5
Neh 9:7
covenant: I will always be your God and the circumcised. Your bodies will bear the
*Rom 4:17 God of your descendants after you. 8And I mark of my everlasting covenant. 14Any
17:6
Gen 35:11
will give the entire land of Canaan, where male who fails to be circumcised will be
17:7
you now live as a foreigner, to you and your cut off from the covenant family for break-
Gen 15:18 descendants. It will be their possession for- ing the covenant.”
Lev 11:45; 26:12
Ps 105:8-11 ever, and I will be their God.”
*Gal 3:16 The Promise Affirmed:
17:9 The Mark of the Covenant Sarai Is Named Sarah
Exod 19:5 9Then God said to Abraham, “Your respon- 15Then God said to Abraham, “Regarding
17:10
John 7:22 sibility is to obey the terms of the covenant. Sarai, your wife—her name will no longer
Acts 7:8 You and all your descendants have this be Sarai. From now on her name will be
17:11
Exod 12:48
continual responsibility. 10This is the Sarah. 16And I will bless her and give you
Josh 5:2 covenant that you and your descendants a son from her! Yes, I will bless her richly,
17:12
Gen 21:4
must keep: Each male among you must be and she will become the mother of many
Lev 12:3 circumcised. 11You must cut off the flesh nations. Kings of nations will be among her
Luke 1:59; 2:21
of your foreskin as a sign of the covenant descendants.”
17:14
Exod 30:33 between me and you. 12From generation 17Then Abraham bowed down to the
Lev 7:20
to generation, every male child must be cir- ground, but he laughed to himself in disbe-
17:15
Gen 17:5 cumcised on the eighth day after his birth. lief. “How could I become a father at the age
17:16 This applies not only to members of your of 100?” he thought. “And how can Sarah
Gen 18:10
family but also to the ser vants born in your have a baby when she is ninety years old?”
17:17 18So Abraham said to God, “May Ishmael
Gen 17:3; 18:11-13 household and the foreign-born ser vants
whom you have purchased. 13All must be live under your special blessing!”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

SARAH (17:15-22)
Gen 11:29-31; Sarah is among the women in Scripture who were barren but miraculously bore a son (see also
12:10-20; 16:1-6;
18:10-15; 21:1-10; 30:22-24; 1 Sam 1:11, 19-20; 2 Kgs 4:14-17; Luke 1:5-25). Because Sarah was ninety years old
23:1-2 when this happened (cp. 17:17; 21:1-5), she testifies to God’s ability to do what is humanly
Isa 51:2
Rom 4:19; 9:9 impossible. She was Abraham’s wife and the mother of Isaac, through whom God promised to
Gal 4:21-31 multiply the Israelite nation (12:2; 17:19). Jesus was born from her descendants. Her name
Heb 11:11-12 Sarai was changed to Sarah when Isaac’s birth was promised (see note on 17:15-16). Sarah is
1 Pet 3:6
honored for her faithfulness, even though she laughed at the prediction of Isaac’s birth (18:10-
15), twenty-five years after God’s original promise to Abraham.
Sarah was also Abraham’s half sister (11:29; 20:12). Sarah accompanied Abraham from Ur
to Haran to Canaan (11:31; 12:5). On two occasions, in Egypt (12:10-20) and Gerar (20:1-18),
Abraham asked Sarah to say that she was his sister rather than his wife because he was afraid
that he would be killed as her husband. In both cases, despite Abraham’s lack of faith, God
protected Sarah, preserving her as Isaac’s mother and preventing any doubt as to who Isaac’s
father was when he was born (21:1-5) about a year after his birth was promised (17:21; 18:10-
14). God thus preserved his chosen line.
Sarah died at age 127 and was buried in the cave that Abraham purchased (ch 23) at
Machpelah. She is known as the mother of the nation of Israel (Isa 51:2), just as Abraham is
its father. She is a key player in accounts of Abraham’s faith (Rom 4:19). She represents the
freedom that Christians have, as children of Sarah the free woman, through faith in Christ
(see Gal 4:21-31). Peter cites her as an example of holy submission (1 Pet 3:6). Sarah believed
in God’s ability to keep his promises, and her life shows that he does (Rom 9:6-9; Heb 11:11-12).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
everlasting possession for the descen- person could be exiled from society or reflect the difference in dialect between
dants of Abraham; the Lord would be put to death by the community; most Ur and Canaan. The new name, fitting
their God forever (see Jer 31:31-40; Zech often it warned that a person might die for one who would be the mother of
8:8; Luke 1:68-79; Rev 21:1-4). prematurely as God cut him off from kings, was a milestone in Sarah’s calling
the land of the living (see Exod 31:14; and brought attention to the promise.
17:7 descendants: Literally seed; also in
Lev 7:20-27; 17:3-4; 20:17-18; 23:28-29; 17:17-18 Abraham laughed (Hebrew
17:8, 9, 10, 19.
Num 15:30-31; see also Ps 31:22; Ezek yitskhaq) because the promise seemed
17:9-14 God gave circumcision as a 21:4; Rom 9:3; 11:22). Failure to be unbelievable; he had begun to believe
confirming sign that reminded all circumcised was a serious violation (see that his line would come through
households of loyalty to the covenant. Exod 4:24-26; cp. Gal 5:2-4). Ishmael. But Abraham and Sarah would
17:14 will be cut off: This punishment 17:15-16 Sarai and Sarah both mean have a son of their own.
seems to have several applications. A “princess”; the change in spelling may
G E N E S I S 1 7 : 1 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56

19But God replied, “No—Sarah, your wife, 3“My lord,” he said, “if it pleases you, stop 17:19
Gen 21:2; 26:2-5
will give birth to a son for you. You will here for a while. 4Rest in the shade of this 17:20
name him Isaac, and I will confirm my cov- tree while water is brought to wash your Gen 25:12-16
enant with him and his descendants as an feet. 5And since you’ve honored your ser- 17:21
Gen 18:10, 14
everlasting covenant. 20As for Ishmael, I vant with this visit, let me prepare some 17:22
will bless him also, just as you have asked. food to refresh you before you continue on Gen 18:33; 35:13
I will make him extremely fruitful and mul- your journey.” 17:23
Gen 14:14
tiply his descendants. He will become the “All right,” they said. “Do as you have 17:24
father of twelve princes, and I will make said.” Rom 4:11
him a great nation. 21But my covenant will 6So Abraham ran back to the tent and 17:25
Gen 16:16
be confirmed with Isaac, who will be born said to Sarah, “Hurry! Get three large mea- 18:1
to you and Sarah about this time next year.” sures of your best flour, knead it into dough, Gen 12:7; 13:18
22When God had finished speaking, he left
and bake some bread.” 7Then Abraham ran 18:2
Gen 32:24
Abraham. out to the herd and chose a tender calf and Josh 5:13
Abraham Accepts the Covenant gave it to his ser vant, who quickly prepared Judg 13:6-11
18:4
23On that very day Abraham took his son, it. 8When the food was ready, Abraham Gen 19:2; 24:32
Ishmael, and every male in his household, in- took some yogurt and milk and the roasted 18:5
cluding those born there and those he had meat, and he served it to the men. As they Judg 6:18-19;
13:15-16
bought. Then he circumcised them, cutting ate, Abraham waited on them in the shade 18:10
off their foreskins, just as God had told him. of the trees. *Rom 9:9
24Abraham was ninety-nine years old when 9“Where is Sarah, your wife?” the visitors 18:11
Gen 17:17
he was circumcised, 25and Ishmael, his son, asked. 18:12
was thirteen. 26Both Abraham and his son, “She’s inside the tent,” Abraham replied. 1 Pet 3:6
10Then one of them said, “I will return to 18:14
Ishmael, were circumcised on that same Gen 18:10
day, 27along with all the other men and you about this time next year, and your wife, Jer 32:17, 27
*Rom 9:9
boys of the household, whether they were Sarah, will have a son!”
born there or bought as ser vants. All were Sarah was listening to this conversation
circumcised with him. from the tent. 11Abraham and Sarah were
both very old by this time, and Sarah was
A Son Is Promised to Sarah long past the age of hav ing children. 12So

18 The Lord appeared again to Abra-

ham near the oak grove belonging to
Mamre. One day Abraham was sitting at the
she laughed silently to herself and said,
“How could a worn-out woman like me
enjoy such pleasure, especially when my
entrance to his tent during the hottest part master—my husband—is also so old?”
of the day. 2He looked up and noticed three 13Then the Lord said to Abraham, “Why

men standing nearby. When he saw them, did Sarah laugh? Why did she say, ‘Can an
he ran to meet them and welcomed them, old woman like me have a baby?’ 14Is any-
bow ing low to the ground. thing too hard for the Lord? I will return
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
17:19 The name Isaac means “he visitors contrasts sharply with the chaos visitors’ identity at the outset, but by
laughs” (Hebrew yitskhaq); it would and corruption of Sodom (ch 19). Eating the story’s end Abraham certainly knew
constantly recall Abraham’s disbelieving together was important in making or he had been talking with God.
laughter when he heard the promise. It confirming covenants; when God was 18:6 three large measures: Hebrew
was also a reminder of God’s favor and ready to fulfill the covenant promise, 3 seahs, about 15 quarts or 14 liters.
his pleasure in the birth (cp. 21:6). he came in person to share a meal with
Abraham. Fellowship with God has 18:9 The visitors’ rhetorical question
17:20-21 Ishmael would not be aban- focuses attention on Sarah, whom the
doned; his family would prosper (see always been signified by a communal
meal (see Exod 24:9-11; Matt 26:17-30 // visitors knew by name.
25:13-16), but the covenant promises
were for Isaac. Luke 22:7-38; Acts 2:42; 1 Cor 11:20-34). 18:10 I will return: The Hebrew verb
18:2-8 Abraham received his visitors as means “to intervene in someone’s life
17:23-27 Having received God’s word
very important guests, perhaps realizing to change their destiny.” The statement
about Isaac, Abraham immediately
that they were messengers from God. announced a coming dramatic change.
complied with God’s instructions. He
implemented the rite of circumcision 18:3 My lord: The Hebrew text uses 18:13-15 Sarah thought her disbeliev-
as an act of faith; it signified their ’adonay (“Lord”), the word that is usually ing laughter was hidden, but God knows
participation in the covenant (cp. Rom reserved for God. In Hebrew tradition, human hearts (see Ps 69:5; Prov 20:27;
4:11-12; Gal 5:2-6, 11; 6:15; Phil 3:2-3; it was spoken in places where the holy Mark 4:22; Luke 8:43-48; Heb 4:13),
Col 2:11-12; 1 Pet 3:21). name Yahweh (the LORD) was in the text. whether they stagger at the promises or
18:1-15 The Lord’s visit to Abraham Perhaps the text uses ’adonay rather step out in faith (see Heb 11:11-12).
set the time for Isaac’s birth. The three than the more common ’adoni to show 18:14 Is anything too hard for the LORD?
visitors were probably the Lord and two that this was the angel of the Lord—i.e., The question is rhetorical. God is able to
angels (see note on 16:7). Abraham’s the Lord himself (see note on 16:7). We do marvelous things. Nothing is incred-
peaceful and generous reception of the don’t know whether Abraham knew his ible to those in covenant fellowship
57 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 9 : 1

18:16
Gen 18:22; 19:1
about this time next year, and Sarah will 26And the Lord replied, “If I find fifty

18:17 have a son.” righteous people in Sodom, I will spare the

Gen 19:24 15Sarah was afraid, so she denied it, say- entire city for their sake.”
18:18
Gen 12:2-3
ing, “I didn’t laugh.” 27Then Abraham spoke again. “Since I
*Gal 3:18 But the Lord said, “No, you did laugh.” have begun, let me speak fur ther to my Lord,
18:19
Abraham Intercedes for Sodom even though I am but dust and ashes. 28Sup-
Neh 9:7
18:20 16Then the men got up from their meal pose there are only forty-five righteous
Gen 19:13
and looked out toward Sodom. As they left, people rather than fifty? Will you destroy
Abraham went with them to send them on the whole city for lack of five?”
18:21
Gen 11:5
Exod 3:8 their way. And the Lord said, “I will not destroy it if
18:22 17“Should I hide my plan from Abraham?” I find forty-five righteous people there.”
Gen 18:16; 19:1 29Then Abraham pressed his request fur-
18:23 the Lord asked. 18“For Abraham will cer-
Exod 23:7 tainly become a great and mighty nation, ther. “Suppose there are only forty?”
18:25 and all the nations of the earth will be And the Lord replied, “I will not destroy
Deut 1:16-17; 32:4
Ps 58:11 blessed through him. 19I have singled him it for the sake of the forty.”
d
shapat (8199) 30“Please don’t be angry, my Lord,” Abra-
Exod 2:14 out so that he will direct his sons and their
e
mishpat (4941) families to keep the way of the Lord by do- ham pleaded. “Let me speak—suppose only
ing what is right and just. Then I will do for thirty righteous people are found?”
Ps 9:16

18:27
Gen 2:7 Abraham all that I have promised.” And the Lord replied, “I will not destroy
Job 30:19; 42:6 20So the Lord told Abraham, “I have heard it if I find thirty.”
18:30 31Then Abraham said, “Since I have dared
Exod 32:32 a great outcry from Sodom and Gomorrah,
18:33 because their sin is so flagrant. 21I am going to speak to the Lord, let me continue—sup-
Gen 17:22; 35:13
down to see if their actions are as wicked as pose there are only twenty?”
19:1
Gen 18:2 I have heard. If not, I want to know.” And the Lord replied, “Then I will not de-
mal’ak (4397) 22The other men turned and headed to- stroy it for the sake of the twenty.”
f

Gen 28:12
32Finally, Abraham said, “Lord, please
ward Sodom, but the Lord remained with
Abraham. 23Abraham approached him don’t be angry with me if I speak one more
and said, “Will you sweep away both the time. Suppose only ten are found there?”
righteous and the wicked? 24Suppose you And the Lord replied, “Then I will not de-
find fifty righteous people liv ing there in stroy it for the sake of the ten.”
33When the Lord had finished his con-
the city—will you still sweep it away and
not spare it for their sakes? 25Surely you versation with Abraham, he went on his way,
wouldn’t do such a thing, destroy ing the and Abraham returned to his tent.
righteous along with the wicked. Why,
you would be treating the righteous and Sodom and Gomorrah Destroyed
the wicked exactly the same! Surely you
wouldn’t do that! Should not the Judge of
all the earth do what is eright?”
d 19 That evening the two fangels came
to the entrance of the city of Sodom.
Lot was sitting there, and when he saw them,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
with the Lord, because nothing is too 18:20 a great outcry: See Ezek 16:49-50. his family out of Sodom; it was more
difficult for him. 18:22-33 Abraham probably thought difficult to get Sodom out of Lot and
18:16-33 God took Abraham into his there were more righteous people in his family. This chapter helped later
confidence as his prophet (18:16-21; see Sodom and Gomorrah than there were Israelites to understand the moral and
(see note on 19:14). In his concern for spiritual threat of the peoples living in
20:7); Abraham, in turn, interceded for
them, he approached the Lord with and around the Promised Land, such as
Sodom (18:23-32; see Heb 7:23-26). God
a legal appeal based on God’s justice. the Canaanites and Lot’s descendants,
is able to do whatever he chooses to do; the Moabites and the Ammonites (see
this passage affirms that it will be just His prayer seems too bold at times, as
though he were bargaining with God, Num 22–25; Deut 23:3-6; Josh 24:9;
and right. Judg 10:7-9; 11:4-5; 1 Sam 10:27; 1 Kgs
but he approached God with genuine
18:17-19 Abraham was responsible for humility and reverence. He did not 11:1-3; 2 Kgs 24:2).
teaching his descendants righteousness try to talk God into doing something 19:1-14 The two angels who were with
and justice so that they might enjoy against his will, but prayed for the the Lord at Mamre (cp. 18:2, 22) visited
God’s blessings. It was important for well-being of others (contrast Lot’s Sodom reluctantly, knowing what kind
Abraham to know how God’s righteous- prayer, 19:18-23). God is a righteous of people lived there. Despite Lot’s
ness was at work in judgment. judge; righteousness exalts a nation hospitality, they preferred lodging in
18:20-21 The omniscient God was cau- (Prov 14:34), and righteous people help the square to entering Lot’s house.
tious in his judgment: He knew the sins to preserve society (cp. Matt 5:13). 19:1 No longer living in tents next to
of Sodom and Gomorrah, but this close 19:1-38 The Canaanites were an evil, Sodom (13:12), Lot had become a citi-
scrutiny communicated God’s justice in corrupting people. God judged their zen and leader in Sodom, sitting there
human terms—he would not destroy morally bankrupt civilization and at the entrance of the city. Community
the people of the plain unless he was warned others against becoming like leaders (elders) usually congregated
absolutely sure they were wicked. them. It was difficult to get Lot and in the gates, where legal and business
G E N E S I S 1 9 : 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58

he stood up to meet them. Then he wel- shutting the door behind him. 7“Please, 19:2
Gen 18:4
comed them and bowed with his face to the my brothers,” he begged, “don’t do such 19:3
ground. 2“My lords,” he said, “come to my a wicked thing. 8Look, I have two virgin Gen 18:6-8
home to wash your feet, and be my guests daughters. Let me bring them out to you, 19:4
Gen 13:13; 18:20
for the night. You may then get up early in and you can do with them as you wish. But 19:5
the morning and be on your way again.” please, leave these men alone, for they are Lev 18:22
Judg 19:22
“Oh no,” they replied. “We’ll just spend my guests and are under my protection.”
9“Stand back!” they shouted. “This fel- 19:8
the night out here in the city square.” Deut 23:17
3But Lot insisted, so at last they went low came to town as an outsider, and now 19:9
Exod 2:14
home with him. Lot prepared a feast for he’s acting like our judge! We’ll treat you
19:10
them, complete with fresh bread made far worse than those other men!” And they Gen 19:1
without yeast, and they ate. 4But before they lunged toward Lot to break down the door. 19:11
retired for the night, all the men of Sodom, 10But the two angels reached out, pulled Deut 28:28-29
2 Kgs 6:18
young and old, came from all over the city Lot into the house, and bolted the door. Acts 13:11
and surrounded the house. 5They shouted 11Then they blinded all the men, young and
to Lot, “Where are the men who came to old, who were at the door of the house, so
spend the night with you? Bring them out they gave up try ing to get inside.
to us so we can have sex with them!” 12Meanwhile, the angels questioned Lot.
6So Lot stepped outside to talk to them, “Do you have any other relatives here in
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

LOT (19:1-38)
Gen 11:27, 31; Lot was Abraham’s nephew and the ancestor of the Moabites and Ammonites. Like Abraham,
12:4-5; 13:1-14; Lot was born in Ur and accompanied Terah to Haran (11:27-32). After Terah’s death, he joined
14:12-16
Deut 2:9, 17-19 Abraham in journeying to Canaan and Egypt.
Ps 83:4-8 When Lot and Abraham returned from Egypt to Canaan, their flocks and herds grew too
Luke 17:28-33
2 Pet 2:6-9 numerous for them to live together. Abraham gave Lot his choice of land on which to settle.
Lot chose the fertile plain of the Jordan that was like “the garden of the Lord” (13:10), and
eventually he took up residence in Sodom. His increasing involvement with the completely
corrupt cities of the plain contaminated Lot and resulted in the loss of all his wealth.
While Lot lived in Sodom, four Mesopotamian kings defeated the kings of five towns in the
area; in the subsequent plundering, they carried off Lot, his family, and his possessions (14:1-
12). When word of this reached Abraham, he launched a rearguard action against the invaders
and recovered the prisoners and property (14:13-16). Later, two angelic visitors called on Lot
in Sodom to hasten his departure from the doomed city (ch 19). The homosexual attack on
the visitors illustrates the city’s depravity, and Lot’s willingness to sacrifice his daughters shows
how corrupt and compromised he had become. Lot was reluctant to leave Sodom. No one but
his immediate family accompanied him, and his wife was destroyed when she turned back.
His daughters, despairing of finding husbands, got Lot drunk enough to have sexual relations
with them. Their two sons, Moab and Ben-ammi, were ancestors of the Moabites and Ammon-
ites (19:30-38), two nations that became inveterate enemies of Israel (see Deut 23:3-6).
Lot was a fool and a hypocrite to the people of the town, and on his journey out of Sodom
he was still bargaining with God. His drunkenness and incest with his two daughters also reveals
his character. Despite his waywardness, Peter declares that Lot was a “righteous man who was
tormented in his soul by the wickedness he saw and heard day after day” (see 2 Pet 2:6-9).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
transactions were publicly finalized (cp. ably there and kept his personal belief but he was hypocritically willing to
23:18; Job 29:7, 12-17). As a righteous in God; but finally, he could not hold to sacrifice his daughters to fend off the
man (2 Pet 2:7-8), Lot tried to modify both. Sodom would have destroyed Lot townsmen’s vice. Lot had originally
the townspeople’s wickedness by if the Lord had not destroyed Sodom. pitched his tent next to Sodom; now
giving advice on good living (cp. 19:9). This account showed Israel that God is Sodom controlled his life.
Although he denounced gross evil, Lot the righteous judge of the whole earth 19:9 The men of the city were enraged
preferred Sodom’s sumptuous lifestyle (18:25) who will judge evildoers with by Lot’s attempts to curtail their
to life in the hills (cp. 13:10-11), where justice and equity. In wicked societies, wickedness. Lot had apparently not con-
there was clean living but no “good life.” moral and ethical failures lead to social demned them before, since they were
As long as the Lord left Lot and his fam- injustice. amazed that he now judged them.
ily alone in Sodom, he lived comfort- 19:4-5 The townsmen’s vileness was 19:10 angels: Literally men; also in
matched by Lot’s hypocrisy (19:6-9). 19:12, 16. They first appeared to Abra-
19:6-9 Lot opposed homosexuality and ham as men (18:2); the text identifies
rape and rebuked their wicked plans, two of them as angels (19:1).
59 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 1 9 : 3 0

19:13
Gen 18:20
the city?” they asked. “Get them out of this don’t you see how small it is? Then my life
1 Chr 21:15 place—your sons-in-law, sons, daughters, or will be saved.”
Jude 1:7
anyone else. 13For we are about to destroy 21“All right,” the angel said, “I will grant
19:14
Exod 9:21 this city completely. The outcry against this your request. I will not destroy the little
Jer 5:12; 43:1-2 place is so great it has reached the Lord, village. 22But hurry! Escape to it, for I can
19:17
Gen 13:10; 19:26 and he has sent us to destroy it.” do nothing until you arrive there.” (This ex-
14So Lot rushed out to tell his daughters’
Jer 48:6 plains why that village was known as Zoar,
19:22
Gen 13:10
fiancés, “Quick, get out of the city! The which means “lit tle place.”)
19:24
Lord is about to destroy it.” But the young 23Lot reached the village just as the sun
Luke 17:29 men thought he was only joking. was rising over the horizon. 24Then the
Jude 1:7 15At dawn the next morning the angels
19:25 Lord rained down fire and burning sulfur
Deut 29:23 became insistent. “Hurry,” they said to Lot. from the sky on Sodom and Gomorrah.
Isa 13:19
Lam 4:6
“Take your wife and your two daughters 25He ut terly destroyed them, along with the
2 Pet 2:6 who are here. Get out right now, or you will other cities and villages of the plain, wiping
19:26
Gen 19:17
be swept away in the destruction of the out all the people and every bit of vegeta-
Luke 17:32 city!” tion. 26But Lot’s wife looked back as she was
16When Lot still hesitated, the angels
19:27
Gen 18:22
follow ing behind him, and she turned into
seized his hand and the hands of his wife a pillar of salt.
19:28
Rev 9:2 and two daughters and rushed them to 27Abraham got up early that morning and
19:29 safety outside the city, for the Lord was hurried out to the place where he had stood
Deut 7:8; 9:5
2 Pet 2:7-8 merciful. 17When they were safely out of in the Lord’s presence. 28He looked out
19:30 the city, one of the angels ordered, “Run across the plain toward Sodom and Gomor-
Gen 13:10 for your lives! And don’t look back or stop rah and watched as columns of smoke rose
any where in the valley! Escape to the moun- from the cities like smoke from a furnace.
tains, or you will be swept away!” 29But God had listened to Abraham’s re-
18“Oh no, my lord!” Lot begged. 19“You
quest and kept Lot safe, remov ing him from
have been so gracious to me and saved my the disaster that engulfed the cities on the
life, and you have shown such great kind- plain.
ness. But I cannot go to the mountains.
Disaster would catch up to me there, and Lot and His Daughters
I would soon die. 20See, there is a small vil- 30After ward Lot left Zoar because he was
lage nearby. Please let me go there instead; afraid of the people there, and he went to
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
The Destruction of Sodom and delivered. He wanted to live in the
Gomorrah (18:16–19:38). The two angels small town of Zoar (little place).
apparently traveled, as shown, from 19:23-25 Cp. Luke 17:29. The eruption
Abraham’s camp at the OAKS OF MAMRE of Vesuvius and the destruction of Pom-
to destroy SODOM and GOMORRAH. Lot and peii in 79 AD, as well as recent natural
his daughters took refuge at ZOAR, then disasters, show how quickly a thorough
moved eastward into the mountains catastrophe like this could happen.
of MOAB. Lot fathered two sons by his
daughters; the two sons became the 19:26 looked back: The verb indicates
nations of MOAB (see Num 21:10-20; prolonged, intense gazing toward the
22:1–25:3; Deut 23:3, 6; Judg 3:12-30; world she loved, not a curious glance
Ruth 1:1-6) and AMMON (see Num 21:24; (15:5; Exod 33:8; Num 21:9; 1 Sam
Deut 2:19-37; 23:3; Judg 10:6–12:3; 2:32; cp. Exod 3:6). Lot’s wife was too
1 Sam 10:27–11:11). attached to Sodom to follow God’s call
of grace, so she was included in the
mercifully spared Lot for Abraham’s judgment as she lingered on the valley
sake (18:23; 19:29). Lot deserved judg- slopes. Christ’s return to judge the world
ment for his way of life, but he was a will be as sudden and devastating as the
believer at heart and the Lord rescued destruction of Sodom (Luke 17:32-37).
him (2 Pet 2:7-8). Lot is not alone Those who crave the life of this wicked
in his conflicted lifestyle. Countless world will lose this world and the next.
believers fall in with a corrupt world 19:29 God honored Abraham’s interces-
19:14 Lot’s warning words were not rather than flee a doomed society. sion (cp. 18:23-32), but Lot’s entire
taken seriously because of his hypocrisy. God’s people, living in a pagan world, world was gone because he lived by
It seemed that there would not be even must remain separate (1 Jn 2:15-17). instinct and desire, not by faith in God.
ten righteous people in the city. The corrupt world system awaits God’s He could no longer live in the good land
19:15-23 Lot escaped judgment by coming judgment, which will be far he selfishly chose for himself (13:10-13;
God’s grace, but his heart was still in greater than the destruction of Sodom cp. Matt 16:26; 2 Cor 5:7).
Sodom. Israel would forever remember and Gomorrah (Matt 11:23-24). 19:30-38 The poverty of the cave
Lot as lingering, halting, and being 19:18-22 Lot demanded a concession contrasts with the wealth Lot shared
dragged to safety by angels. The Lord from the angels even after he was with Abram and the good life he lived
G E N E S I S 1 9 : 3 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 60

live in a cave in the mountains with his two to a son, she named him Ben-ammi. He be- 19:33
Gen 9:21
daughters. 31One day the older daughter came the ancestor of the nation now known 19:37
said to her sister, “There are no men left as the Ammonites. Gen 36:35
Exod 15:15
any where in this entire area, so we can’t Num 21:29
Deut 2:9
get married like everyone else. And our fa- Abraham Deceives Abimelech Ruth 1:1
ther will soon be too old to have children.
32Come, let’s get him drunk with wine, and
then we will have sex with him. That way
20 Abraham moved south to the Ne-
gev and lived for a while between
Kadesh and Shur, and then he moved on
19:38
Num 21:24
Deut 2:19
20:1
we will preserve our family line through our to Gerar. While liv ing there as a foreigner, Gen 14:7; 26:1
father.” 2Abraham introduced his wife, Sarah, by say- 20:2
Gen 12:13
33So that night they got him drunk with
ing, “She is my sister.” So King Abimelech of 20:3
wine, and the older daughter went in and Gerar sent for Sarah and had her brought to Gen 28:12; 31:24;
37:5
had intercourse with her father. He was him at his palace. 20:4
unaware of her ly ing down or getting up 3But that night God came to Abimelech in Gen 18:23-25
again. a dream and told him, “You are a dead man, 20:5
34The next morning the older daughter Gen 12:19
for that woman you have taken is already 1 Kgs 9:4
said to her younger sister, “I had sex with married!” Ps 7:8; 26:6
our father last night. Let’s get him drunk 4But Abimelech had not slept with her yet,
20:7
1 Sam 7:5
with wine again tonight, and you go in and so he said, “Lord, will you destroy an inno- Job 42:8
g
nabi’ (5030)
have sex with him. That way we will pre- cent nation? 5Didn’t Abraham tell me, ‘She Exod 7:1

serve our family line through our father.” is my sister’? And she herself said, ‘Yes, he is
35So that night they got him drunk with
my brother.’ I acted in complete innocence!
wine again, and the younger daughter went My hands are clean.”
in and had intercourse with him. As before, 6In the dream God responded, “Yes, I
he was unaware of her ly ing down or get- know you are innocent. That’s why I kept
ting up again. you from sinning against me, and why I
36As a result, both of Lot’s daughters be-
did not let you touch her. 7Now return the
came preg nant by their own father. 37When woman to her husband, and he will pray
the older daughter gave birth to a son, she for you, for he is a gprophet. Then you will
named him Moab. He became the ancestor live. But if you don’t return her to him, you
of the nation now known as the Moabites. can be sure that you and all your people will
38When the younger daughter gave birth die.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
in Sodom. Abraham would father a plan requires separation from worldly 20:3-7 God gave Abimelech a stern
righteous nation (17:1), but Lot and his corruption. This story took place in warning against committing adultery;
daughters gave birth to a new Sodom. the Promised Land; it showed Israel it was a capital offense (cp. Exod 20:14),
19:30-35 The character of Lot’s daugh- how God intervened in people’s lives to viewed throughout the ancient Near
ters was formed by Sodom’s culture fulfill his plan, how God continued to East as a “great sin” (20:9).
more than by their father’s heritage, protect them against threats from other 20:3 that night God came . . . in a
so they had no qualms about having tribes, and how God used his chosen dream: God urgently intervened to
children by their drunk father (cp. 9:21- people to mediate his relationship stop Abimelech from violating Sarah’s
22). They saw no other way to carry on with the nations. God’s preventing purity shortly before God’s promise was
their line. the destruction of Abraham’s marriage fulfilled (18:10; 21:1-3).
by adultery reminded the Israelites
19:36-38 The daughters’ plan worked, to keep their marriages morally and 20:4-5 Abimelech was innocent (20:6);
and they each became pregnant by their racially pure (Ezra 9:1-4; Neh 13:23-27; his conscience was clear. Nonetheless,
own father. From these two incest-born Mal 2:10-17); they should not allow any he was about to commit adultery, and
sons came two perennial enemies of opportunity for temptation (Exod 20:14, ignorance does not excuse guilt (Lev
Israel, the nations of Moab and Ammon. 17; Lev 20:10; 21:13-15). Adultery would 4:13-14). will you destroy an innocent
Their grotesque wickedness was due in nation? Abimelech’s appeal to God
eventually destroy the covenant and the
part to their origin. Both daughters echoes Abraham’s earlier words (cp.
covenant people.
chose ambiguous names that hinted 18:23-32) and rebukes Abraham’s lack
at their actions without raising the 20:1 Gerar was near the coast in Phi-
of faith on this occasion.
suspicions of those who did not know listine land, about twelve miles south
the stories. Moab sounds like a Hebrew of Gaza and fifty miles southwest of 20:6 Because Abimelech acted with a
term that means “from father.” Ben- Hebron. clear conscience, God kept him from
ammi means “son of my kinsman.” 20:2 Abraham told the same lie to sinning. God will graciously help those
Abimelech that he had told to Pharaoh who try to do what is right. When
20:1-18 This second “sister story” in
(12:13); Isaac would later do the same people act with reverence toward God,
Genesis (cp. 12:10-20) occurred shortly
before Sarah became pregnant with (26:1-11), probably having learned this God gives them more revelation and
Isaac (ch 21). On both occasions, God tactic from his father. Abimelech (liter- draws them into more specific faith (see
protected Abraham and Sarah’s mar- ally my father the king) was probably a Acts 10).
riage in purity for the sake of the cov- title like “Pharaoh” (37:36; Exod 1:15), 20:7 Abraham’s prayer saved the king’s
enant promises. Participation in God’s not a proper name (see note on 26:1). life and restored his family (20:17-18).
61 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 2 1 : 1 2

20:9 8Abimelech got up early the next morn- God healed Abimelech, his wife, and his fe-
Gen 12:18
20:11 ing and quickly called all his ser vants male ser vants, so they could have children.
Gen 12:12; 42:18 together. When he told them what had 18For the Lord had caused all the women to
20:13
Gen 12:1
happened, his men were ter rified. 9Then be infertile because of what happened with
20:14
Abimelech called for Abraham. “What Abraham’s wife, Sarah.
Gen 12:16 have you done to us?” he demanded.
20:16 “What crime have I com mit ted that de- The Birth of Isaac

21
Gen 23:15
20:17
serves treat ment like this, making me and The Lord kept his word and did for
Num 12:13; 21:7 my kingdom guilty of this great sin? No Sarah exactly what he had prom-
palal (6419)
one should ever do what you have done!
h

Deut 9:26 ised. 2She became preg nant, and she gave
10Whatever pos sessed you to do such a
20:18 birth to a son for Abraham in his old age.
Gen 12:17 thing?” This happened at just the time God had
21:1 11Abra ham replied, “I thought, ‘This is a
Gen 17:16, 21 said it would. 3And Abraham named their
21:2 godless place. They will want my wife and son Isaac. 4Eight days after Isaac was born,
Gen 18:10 will kill me to get her.’ 12And she really Abraham circumcised him as God had com-
Gal 4:22
Heb 11:11 is my sister, for we both have the same manded. 5Abraham was 100 years old when
21:3 father, but different mothers. And I mar- Isaac was born.
Gen 17:19 ried her. 13When God called me to leave 6And Sarah declared, “God has brought
21:4
Gen 17:10, 12 my father’s home and to travel from place me laughter. All who hear about this will
21:5 to place, I told her, ‘Do me a favor. Wher- laugh with me. 7Who would have said to
Gen 12:4 ever we go, tell the people that I am your
Heb 6:15 Abraham that Sarah would nurse a baby? Yet
brother.’ ”
21:6
Isa 54:1 14Then Abimelech took some of his sheep
I have given Abraham a son in his old age!”
21:7
Gen 18:13
and goats, cattle, and male and female ser- Hagar and Ishmael Are Sent Away
vants, and he presented them to Abraham. 8When Isaac grew up and was about to be
21:8
1 Sam 1:23 He also returned his wife, Sarah, to him. weaned, Abraham prepared a huge feast
21:9
Gal 4:29
15Then Abimelech said, “Look over my land to celebrate the occasion. 9But Sarah saw
21:10
and choose any place where you would like Ishmael—the son of Abraham and her Egyp-
*Gal 4:30 to live.” 16And he said to Sarah, “Look, I am tian ser vant Hagar—making fun of her son,
giv ing your ‘brother’ 1,000 pieces of silver Isaac. 10So she turned to Abraham and de-
in the presence of all these witnesses. This manded, “Get rid of that slave woman and
is to compensate you for any wrong I may her son. He is not going to share the inheri-
have done to you. This will set tle any claim tance with my son, Isaac. I won’t have it!”
against me, and your reputation is cleared.” 11This upset Abraham very much be-
17Then Abraham hprayed to God, and cause Ishmael was his son. 12But God told
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Abimelech learned that Abraham’s God grams in weight) to compensate . . . for at his birth. Sarah knew that everyone
was sovereign, and that Abraham, God’s any wrong done to Sarah. who heard about this would laugh with
prophet, had received God’s revelation 20:17-18 Sarah’s barrenness suggests her and rejoice at the news.
and would intercede for others (see 21:8-21 God used the incident of
that some time had passed. God con-
Num 12:13; Deut 9:20), even if he did Ishmael’s mocking Isaac to separate Ish-
trols births; he opens and closes wombs
not always live up to the office.
(25:21; 29:31; 30:2, 17, 22-23; 1 Sam mael and Hagar from the family and the
20:8-10 Abraham had earned rebukes 1:19-20; Ps 113:9; 127:3; Luke 1:13). child of promise. They would constantly
from Abimelech and from God (cp. threaten the promised descendant if
12:17-19). Abimelech was angry that 21:1-2 See 18:10.
they remained with the family.
Abraham’s deception had made him 21:3-4 Abraham responded in faith by
guilty of this great sin (see note on 21:8-9 The feast for Isaac’s weaning
naming his son Isaac and circumcis-
20:3-7). He knew that taking a married probably occurred when he was three
ing him according to the terms of the
woman into his harem was wrong. and Ishmael about seventeen years old
covenant (see 17:9-14).
(16:16). Sarah saw Ishmael making fun
20:11-13 Abraham’s duplicity was not 21:5 Isaac was born twenty-five years of her son, Isaac (as in Greek version
a momentary loss of faith. Despite after the promise was first given (cp. and Latin Vulgate; Hebrew lacks of her
the rebuke he received in Egypt, he 12:4). son, Isaac). The verb metsakheq (“mak-
practiced this strategy wherever he went ing fun of”) is related to the word for
(cp. 12:12-13). Living by faith requires 21:6-7 Sarah was filled with joy and
praise for this amazing event—only God “laughter”; this theme (21:6) is given a
perseverance. sour twist by Ishmael’s mockery.
could enable her to have a child.
20:14-16 Abimelech secured his reputa- 21:10 Earlier, Sarah mistreated Hagar
tion as a good man (see note on 20:4-5) 21:6 The name Isaac (Hebrew yitskhaq)
means “he laughs.” Sarah’s wordplay and pressured her to flee (16:6); when
and demonstrated his integrity. He
shows that the laughter of unbelief Hagar’s son mistreated Isaac, Sarah
made amends by allowing Abraham to
live in the region, and by giving him when the promise was given (18:12) had demanded that that slave woman and
slaves, livestock (cp. 21:27), and 1,000 changed to the laughter of joy at its her son leave.
pieces of silver (Hebrew 1,000 [shekels] fulfillment. Isaac’s name could refer to 21:11-13 Abraham was upset by Sarah’s
of silver, about 25 pounds or 11.4 kilo- the pleasure of God and of his parents demand to oust Hagar and Ishmael.
G E N E S I S 2 1 : 1 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62

Abraham, “Do not be upset over the boy and Abraham’s Covenant with Abimelech 21:12
*Rom 9:7
your ser vant. Do whatever Sarah tells you, 22About this time, Abimelech came with *Heb 11:18
for Isaac is the son through whom your de- Phicol, his army commander, to visit Abra- 21:13
Gen 16:10; 21:18;
scendants will be counted. 13But I will also ham. “God is obviously with you, helping 25:12-18
make a nation of the descendants of Ha- you in every thing you do,” Abimelech said. 21:14
23“Swear to me in God’s name that you will Gen 16:1
gar’s son because he is your son, too.”
21:16
14So Abraham got up early the next morn- never deceive me, my children, or any of my Jer 6:26
ing, prepared food and a container of water, descendants. I have been loyal to you, so 21:17
Exod 3:7
and strapped them on Hagar’s shoulders. now swear that you will be loyal to me and Deut 26:7
Then he sent her away with their son, and to this country where you are liv ing as a for- Ps 6:8
she wandered aimlessly in the wilderness eigner.” 21:18
Gen 26:24
of Beersheba. 24Abraham replied, “Yes, I swear to it!”
21:20
15When the water was gone, she put the 25Then Abraham complained to Abimelech Gen 28:15
boy in the shade of a bush. 16Then she went about a well that Abimelech’s ser vants had 21:21
Gen 25:18
and sat down by herself about a hundred taken by force from Abraham’s ser vants. 21:22
yards away. “I don’t want to watch the boy 26“This is the first I’ve heard of it,” Abim- Gen 26:26
die,” she said, as she burst into tears. elech answered. “I have no idea who is 21:23
Gen 24:3
17But God heard the boy cry ing, and the responsible. You have never complained 21:25
angel of God called to Hagar from heaven, about this before.” Gen 26:15
“Hagar, what’s wrong? Do not be afraid! God 27Abraham then gave some of his sheep, 21:27
Gen 26:31
has heard the boy cry ing as he lies there. goats, and cattle to Abimelech, and they 21:30
18Go to him and comfort him, for I will made a treaty. 28But Abraham also took Gen 31:44
make a great nation from his descendants.” seven additional female lambs and set 21:31
Gen 21:14; 26:33
19Then God opened Hagar’s eyes, and she them off by themselves. 29Abimelech asked,
saw a well full of water. She quickly filled “Why have you set these seven apart from
her water container and gave the boy a the others?”
drink. 30Abraham replied, “Please accept these
20And God was with the boy as he grew seven lambs to show your agreement that I
up in the wilderness. He became a skillful dug this well.” 31Then he named the place
archer, 21and he settled in the wilderness Beersheba (which means “well of the oath”),
of Paran. His mother arranged for him to because that was where they had sworn the
marry a woman from the land of Egypt. oath.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
God told him to comply, assuring explains the name of Beersheba, marked one more step toward the
Abraham that Ishmael would also have Abraham’s home (21:31-34). Beersheba fulfillment of God’s promise.
a future as Abraham’s offspring. reflected the covenant Abraham made 21:32 The Philistines in Genesis are
21:14-21 God again rescued Hagar in with the residents of the land, which different from the Philistines of Judges
the wilderness and guaranteed her fu- enabled him to dwell there in peace through Kings. The earlier Philistines
ture (cp. 16:7-14). This passage is similar and prosperity. God’s promise was had Semitic names (e.g., Abimelech)
to ch 16, but the differences are great. coming to fruition (12:7; 13:14-17; 15:7, and Canaanite culture. The later Philis-
Here, Hagar and Ishmael are rescued, 18-21; 17:8). tines were apparently of Greek origin,
but there is no commemorative naming. 21:22-23 Abimelech pressed for the with Greek customs and culture. They
God’s earlier promise to Hagar is reiter- treaty so that Abraham would not cheat seem to have arrived in Canaan by sea
ated, but this time Hagar is not told to or deceive him. Abimelech knew that from the Aegean area around 1200 BC,
return to Sarah. The repeated motifs God was blessing Abraham even though during the time of the judges. Prob-
on the two occasions confirm God’s Abraham was not entirely trustworthy ably the name of the later Philistines
sovereign plan for Hagar and Ishmael. (20:9-10). This sad contradiction made was used here simply to describe the
As Joseph told Pharaoh, the twofold the treaty necessary. By contrast, God’s region’s earlier inhabitants.
event showed that God confirmed it faithful people are exhorted to speak 21:33-34 A tamarisk tree requires a lot
(41:32). God did not abandon Hagar and the truth (Eph 4:15, 25), and Jesus of water; this act indicated Abraham’s
Ishmael but met them in their despair warned against manipulating truth by security in his land rights and his faith
(cp. 16:7), provided sustenance for the clever use of oaths (Matt 5:37; Jas that God would provide water in this
them, and promised again that Ishmael 5:12). desert area. He settled as a foreigner in
would found a great nation (21:13; 21:25 The motif of the well appears the land, but dwelling under his tree
cp. 16:11-12). Paul uses this event in again (cp. 16:14; 21:19). God provided was a sign of peaceful security (cp. Zech
his letter to the Galatians to illustrate water (a symbol of blessing) in the bar- 3:10). there he worshiped the LORD: See
how God’s people must relinquish all ren wilderness, and later even brought note on 12:8. the Eternal God: Hebrew
that threatens the fulfillment of God’s water out of a rock for Israel (Exod El-Olam.
promise (Gal 4:21-31). 15:22-27; 17:1-7; Num 20:1-13). 22:1-2 The greatest test in Abraham’s life
21:16 a hundred yards (literally a bow- 21:27-31 Abraham’s gifts to Abimelech came after he had received the promised
shot): This description connects with (cp. 20:14) secured his legal right to child following a long wait. He had
Ishmael’s vocation (21:20). dwell peaceably in the land and to grown to love Isaac and had enjoyed his
21:22-34 This passage, at its climax, claim ownership of the well. Beersheba presence for a number of years.
63 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 2 2 : 5

21:33 32After making their covenant at Beer- of Moriah. Go and sacrifice him as a burnt
1 Sam 22:6; 31:13
Ps 90:2 sheba, Abimelech left with Phicol, the offering on one of the mountains, which I
Isa 9:6; 40:28
i
‘olam (5769) commander of his army, and they returned will show you.”
Deut 33:15
home to the land of the Philistines. 33Then 3The next morning Abraham got up
22:1
Exod 15:25; 16:4 Abraham planted a tamarisk tree at Beer- early. He saddled his donkey and took
Deut 8:2, 16 sheba, and there he worshiped the Lord, the two of his ser vants with him, along with
22:2
2 Chr 3:1
iEter nal God. 34And Abraham lived as a for- his son, Isaac. Then he chopped wood for
John 3:16 eigner in Philistine country for a long time. a fire for a burnt offering and set out for
22:5
j
khawah (7812)
the place God had told him about. 4On the
Gen 42:6 Abraham’s Faith Tested third day of their jour ney, Abraham looked

22 Some time later, God tested Abra-

ham’s faith. “Abraham!” God called.
“Yes,” he replied. “Here I am.”
up and saw the place in the distance. 5“Stay
here with the donkey,” Abraham told the
ser vants. “The boy and I will travel a lit tle
2“Take your son, your only son—yes, Isaac, far ther. We will jworship there, and then
whom you love so much—and go to the land we will come right back.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

ISAAC (21:1-12)
Gen 17:19-21; At Isaac’s birth, his parents, Abraham and Sarah, were beyond childbearing age. God had
22:1-19; 24:1-8, promised Abraham a son (15:4-6), but no son had come. Ishmael had been born through
14, 62-67; 25:5-11,
19-28; 26:1–28:9; Hagar (16:1-16), but he was not the promised son.
31:42; 35:12, 27-28; Isaac means “he laughs,” reflecting the circumstances of his birth. When God promised
48:15-16; 49:31
Exod 3:6 that Isaac would be born, both Abraham and Sarah first laughed in disbelief (17:15-19; 18:9-
Josh 24:3-4 15). When he was born, they laughed for joy (21:6-7).
Rom 9:6-10
Gal 4:21-31
During Isaac’s adolescence, God tested Abraham by telling him to sacrifice Isaac (22:1-19).
Heb 11:8-9, 17-20 Abraham’s faith remained firm; he obeyed, and Isaac submitted to his father. God then inter-
vened to provide a sacrificial ram in Isaac’s place. Abraham’s faith in God was rewarded with
the promise of great blessings (22:15-18).
Isaac married Rebekah and was ready to carry on the chosen line, but Rebekah was unable
to bear children (25:21). Rather than take matters into his own hands as his father had done
(see 16:1-16), Isaac “pleaded with the LORD” and Rebekah bore twin sons. Isaac favored Esau,
the older son, while Rebekah preferred Jacob. Favoritism remained a problem among Isaac’s
descendants (see notes on 29:30; 33:1-2; 37:4) and led to Isaac’s being deceived by his son
Jacob when he was old and blind (ch 27).
Isaac followed his father Abraham’s example in relating to surrounding nations. When
visiting another kingdom during a famine, he fearfully claimed that his wife was his sister
(26:1-11; cp. 12:10-20; 20:1-18). Like his father, Isaac became prosperous in that land and
was asked to leave (26:12-16; cp. 12:16-20); he experienced conflict over water and land with
other herdsmen (26:17-22; cp. 21:25-31); and he made a treaty with the king of the Philis-
tines (26:26-31; cp. 21:22-31). When Isaac worshiped the Lord at Beersheba, he was given the
same promise that his father had received (26:2-5, 23-25; cp. 21:32-33; 22:16-18).
Isaac continued God’s covenant with Abraham and linked Abraham with Jacob (see Acts 7:8;
Heb 11:9-20). As the child of promise, Isaac represents all who are children of Abraham by faith
in Christ and are thereby free to live as God’s children rather than as slaves (see Gal 4:21–5:1).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
22:1 Some time later: Abraham had ing; now Abraham had the opportunity tioning obedience is almost as astound-
sent Ishmael away and settled in the to show even greater obedience. Take ing as the test.
land. Now God tested Abraham’s faith your son . . . Isaac, whom you love so 22:5 We will worship there, and then
by telling him to give up Isaac. This much: By this detailed description of we will come (or We will worship there
pushed the limits of logic and of Abra- Isaac, God reminded Abraham that the so that we may come back): Abraham’s
ham’s knowledge of God. Would he still young man was his beloved son, and amazing statement makes us wonder
obey when God seemed to be working intensified his awareness of the cost what he was thinking. Abraham knew
against him and against the covenant? of the sacrifice. The name Moriah is that God had planned the future of the
Would he cling to the boy or surrender explained by the Chronicler (2 Chr 3:1) covenant around Isaac, and that God
him to God (see Exod 13:11-13)? Did as the place of the later Temple Mount wanted him to sacrifice Isaac. He could
he believe that God would still keep in Jerusalem. Go: By wording the com- not reconcile these things in his mind;
his word and bless the world through mand in this way, God helped Abraham he could only do what God commanded
Abraham’s offspring? to obey by recalling his former call (cp. him to do, and leave the future to God
22:2 Obedience to God’s earlier call 12:1-3). (cp. Heb 11:17-19).
(12:1-3) was rewarded with great bless- 22:3 Abraham’s immediate, unques-
G E N E S I S 2 2 : 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 64

6So Abraham placed the wood for the ram caught by its horns in a thicket. So he 22:6
John 19:17
burnt offering on Isaac’s shoulders, while took the ram and sacrificed it as a burnt of- 22:7
he himself carried the fire and the knife. As fering in place of his son. 14Abraham named Gen 8:20
Exod 29:38-42
the two of them walked on together, 7Isaac the place Yahweh-Yireh (which means “the John 1:29, 36
turned to Abraham and said, “Father?” Lord will provide”). To this day, people still Rev 13:8
22:9
“Yes, my son?” Abraham replied. use that name as a proverb: “On the moun- Heb 11:17-19
“We have the fire and the wood,” the boy tain of the Lord it will be provided.” Jas 2:21
15Then the angel of the Lord called again 22:11
said, “but where is the sheep for the burnt Gen 16:7; 21:17
offering?” to Abraham from heaven. 16“This is what 22:12
8“God will provide a sheep for the burnt the Lord says: Because you have obeyed me Heb 11:17

offering, my son,” Abraham answered. And and have not withheld even your son, your 22:13
Gen 8:20
they both walked on together. only son, I swear by my own name that 17I 22:14
9When they ar rived at the place where will certainly bless you. I will multiply your Gen 22:7-8

God had told him to go, Abraham built an descendants beyond number, like the stars 22:16
*Heb 6:13-14
altar and arranged the wood on it. Then he in the sky and the sand on the seashore. 22:17
tied his son, Isaac, and laid him on the altar Your descendants will conquer the cities of Gen 12:2; 15:5; 26:4
*Heb 6:14
on top of the wood. 10And Abraham picked their enemies. 18And through your descen-
22:18
up the knife to kill his son as a sacrifice. 11At dants all the nations of the earth will be *Acts 3:25

that moment the angel of the Lord called to blessed—all because you have obeyed me.” *Gal 3:8, 16
19Then they returned to the ser vants and 22:19
him from heaven, “Abraham! Abraham!” Gen 21:14
“Yes,” Abraham replied. “Here I am!” traveled back to Beersheba, where Abraham 22:20
12“Don’t lay a hand on the boy!” the angel continued to live. Gen 11:29

said. “Do not hurt him in any way, for now I Nahor’s Family (22:20-24)
know that you truly fear God. You have not 20Soon after this, Abraham heard that Mil-
withheld from me even your son, your only cah, his brother Nahor’s wife, had borne
son.” Nahor eight sons. 21The oldest was named
13Then Abraham looked up and saw a Uz, the next oldest was Buz, followed by
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
22:7-8 In response to Isaac’s question, surrendered to God (Ps 40:6-8; 51:17) to God as a sacrifice, trusting that he
Abraham again showed his faith in the and offering its best to God. You have would continue to provide for their
Lord, saying God will provide, although not withheld: Cp. Rom 8:32, which uses needs.
he was not sure how. This theme is the same verb (“spare”) as the Greek 22:15-19 After the event, God again
central to the entire narrative. OT uses here. If God gave us his dearest confirmed his covenant with Abraham
22:9-19 God’s intervention was dramatic possession, he will surely provide all (cp. 15:5, 18-21; 17:3-8). His descen-
and instructive, confirming that he things for us. dants would be numerous like the stars
never intended for Isaac to be sacrificed. 22:13 God provided a ram caught by in the sky (cp. 26:4), like the sand on the
God later made it clear that child its horns in a thicket for the sacrifice. seashore (cp. 32:12), and like the dust of
sacrifice was an abomination to him God graciously allowed Abraham to the earth (cp. 13:16; 28:14).
(see Lev 18:21; 20:1-5; Deut 18:10; 2 Kgs substitute an animal sacrifice in place
16:2-3; Isa 57:5; Jer 32:35). God wanted 22:16 by my own name: There is no
of Isaac. Later, all Israel would offer higher name by which God can swear
Abraham to sacrifice his own will and animals to the Lord, knowing that God’s
surrender it to God, and when he did, (Heb 6:13-17).
grace had provided this substitution
God intervened. This passage sets a pat- (Exod 29:10; Lev 4:15; 16:20-22). In 22:17 descendants: Literally seed; also
tern for all sacrificial worshipers. Like the NT, God substituted his only son in 22:18. Joshua and OT Israel partially
Abraham, true worshipers of God know for all humanity; the perfect sacrifice fulfilled the promise that Abraham’s
that everything belongs to God—it all was made once and for all (Isa 53:6, descendants would conquer the cities
came from God and must therefore 10; John 1:29; Heb 7:27; 10:1-14; 1 Pet (literally take possession of the gates) of
be acknowledged as God’s possession. 3:18). God’s enemies; this will be fulfilled fully
A true worshiper holds nothing back by the church (cp. Matt 16:18 and note).
but obediently gives God what he asks, 22:14 As with many patriarchal narra-
tives, the heart of the matter is retained 22:18–25:11 Abraham passed the test
trusting that God will provide for all his
through commemorative naming. of faith; from this point, his task was
needs, and then discovering through
Yahweh-Yireh . . . means “the LORD will to pass the covenant blessings to Isaac.
experience that God always does so.
provide” (see 22:8). That Abraham used He purchased a burial plot (ch 23),
22:11 The angel of the LORD stopped the holy name in this act shows that acquired a wife for Isaac (ch 24), and
Abraham just as he was ready to plunge the patriarchs knew the name Yahweh distributed his property (25:1-11).
the knife into his son. (cp. Exod 6:2-3), but not its full meaning 22:20-24 A report came from the east
22:12 Now God knew that Abraham (see note on Exod 6:2-3). To this day: that Abraham’s brother Nahor (see 11:27-
would hold nothing back from him, that Later Israelites understood this passage 29) was flourishing. The actors in the
he did truly fear God. To fear the Lord as a lesson about their own worship following narrative are introduced here.
means to reverence him as sovereign, in Jerusalem. Abraham’s sacrifice took
trust him implicitly, and obey him with- place on the mountain of the LORD, later 22:20 Milcah, Nahor’s wife, was also his
out protest. The sacrifice that pleases the location of the Temple in Jerusalem niece (see 11:29).
God is a heart broken of self-will, (see note on 22:2). Three times a year, 22:21 Uz might have been Job’s fore-
the people of Israel brought their best father (Job 1:1).
65 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 2 3 : 2 0

22:23
Gen 24:15
Kemuel (the ancestor of the Arameans), others listened, speaking publicly before
22Kesed, Hazo, Pildash, Jidlaph, and Bethuel. all the Hittite elders of the town. 11“No, my
23:2
Josh 14:15 23(Bethuel became the father of Rebekah.) lord,” he said to Abraham, “please listen to
23:3
Gen 10:15
In addition to these eight sons from Milcah, me. I will give you the field and the cave.
24Nahor had four other children from his Here in the presence of my people, I give it
23:4
Lev 25:23 concubine Reumah. Their names were Te- to you. Go and bury your dead.”
1 Chr 29:15 12Abraham again bowed low before the
Ps 39:12 bah, Gaham, Tahash, and Maacah.
Heb 11:9 citizens of the land, 13and he replied to Eph-
23:6
Gen 14:14-16 The Burial of Sarah: ron as everyone listened. “No, listen to me. I
23:8-9 Abraham’s Land Purchase (23:1-20) will buy it from you. Let me pay the full price
Gen 25:9
23:10
Ruth 4:1, 11
23 When Sarah was 127 years old, 2she for the field so I can bury my dead there.”
died at Kiriath-arba (now called 14Ephron answered Abraham, 15“My
Hebron) in the land of Canaan. There Abra- lord, please listen to me. The land is worth
23:15
Exod 30:13 ham mourned and wept for her. 400 pieces of silver, but what is that between
23:16 3Then, leav ing her body, he said to the friends? Go ahead and bury your dead.”
Jer 32:9
23:17-18 Hittite elders, 4“Here I am, a stranger and a 16So Abraham agreed to Ephron’s price
Gen 25:9; 49:29-30; foreigner among you. Please sell me a piece and paid the amount he had suggested—
50:13
of land so I can give my wife a proper burial.” 400 pieces of silver, weighed according to
5The Hit tites replied to Abraham, 6“Lis- the market standard. The Hit tite elders wit-
ten, my lord, you are an honored prince nessed the transaction.
among us. Choose the finest of our tombs 17So Abraham bought the plot of land
and bury her there. No one here will refuse belonging to Ephron at Machpelah, near
to help you in this way.” Mamre. This included the field itself, the
7Then Abraham bowed low before the cave that was in it, and all the sur rounding
Hittites 8and said, “Since you are willing trees. 18It was transferred to Abraham as
to help me in this way, be so kind as to ask his permanent possession in the presence
Ephron son of Zohar 9to let me buy his cave of the Hittite elders at the city gate. 19Then
at Machpelah, down at the end of his field. Abraham buried his wife, Sarah, there in
I will pay the full price in the presence of Canaan, in the cave of Machpelah, near
witnesses, so I will have a permanent burial Mamre (also called Hebron). 20So the field
place for my family.” and the cave were transferred from the
10Ephron was sit ting there among the Hittites to Abraham for use as a permanent
others, and he answered Abraham as the burial place.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
22:22-23 Bethuel was the youngest of was in God’s promise that he would for the cave and to receive as high a
Nahor’s eight sons by Milcah; he was eventually possess the land. price as possible.
the father of Rebekah, Isaac’s future 23:5-6 my lord, you are an honored 23:12-13 Abraham didn’t want the
wife (see 24:15, 67). Rebekah would prince: Either Abraham was highly whole field, but he was willing to take it
follow Sarah as matriarch of the clan regarded by these people, or they were to get the cave.
(23:1-2). politely appealing to his generosity. 23:15 400 pieces (Hebrew 400 shekels,
23:1-20 When Sarah . . . died, Abraham Choose the finest. . . . No one here will about 10 pounds or 4.6 kilograms in
acquired a parcel of land for a burial refuse: They were willing to accommo-
weight; also in 23:16) of silver was a
place. This transaction was the first date his request, especially if they could
very high price. Ephron’s politeness was
sign that a permanent transition had legally obligate him to themselves
typical of the bargaining process.
taken place, as people were normally (23:11).
buried in their ancestral homeland (cp. 23:16-20 Abraham paid the amount
23:7-16 Abraham wanted to buy
49:29–50:13). In burying Sarah, Abra- and finalized the transaction, avoiding
Ephron’s cave at Machpelah, but
ham detached from his just-mentioned Ephron wanted him to buy the entire indebtedness by accepting no gifts from
ancestral home (where his relatives still field. the people (cp. 14:21-24). The Hittite el-
lived, 22:20-24); his future would be in ders witnessed the transaction, ensuring
Canaan, where his descendants would 23:9 This would be a permanent burial that no one could challenge Abraham’s
place for Abraham’s family. The site was full ownership of the land. The trans-
realize the promise.
near Mamre (23:19), where Abraham action took place at the city gate, where
23:1 Sarah was 127 years old: Isaac was lived (see 13:18; 14:13; 18:1). Abraham public legal and business dealings were
37 at this time (cp. 17:17). Hebron: See and Sarah, Isaac and Rebekah, and conducted (cp. 19:1). The land became
note on 13:18. Jacob and Leah would all be buried in Abraham’s permanent possession, a
23:3-4 Abraham bargained with local this cave (23:19; 25:9; 35:27-29; 49:29- down payment on God’s promise to
Hittite elders for a piece of land for a 31; 50:13), their permanent place in the give him the land. Abraham knew that
burial site. These Hittites had appar- Promised Land. God’s promise was not fulfilled (12:7)
ently migrated south to Canaan from 23:11 Ephron did not intend to give by this acquisition, so he planned for
the great Hittite empire in eastern the cave to Abraham; Abraham was ex- the future. By buying land for his dead,
Asia Minor (modern Turkey; cp. 10:15). pected to “give” the full price in return. he declared that God’s promises do not
Abraham was a stranger and a Ephron wanted to sell as much as he end with this life. This is the hope of all
foreigner among these people; his hope could to avoid responsibility for caring who die in faith.
G E N E S I S 2 4 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66

A Wife for Isaac from Nahor’s Family had settled. 11He made the camels kneel 24:1
Gen 12:2; 24:35
(24:1-67) beside a well just outside the town. It was 24:2
Commission to Find a Wife evening, and the women were coming out Gen 47:29

24 Abraham was now a very old man,

and the Lord had blessed him in
every way. 2One day Abraham said to his
to draw water.
12“O Lord, God of my master, Abraham,”
he prayed. “Please give me success today,
24:3
Gen 14:19
24:4
Gen 12:1
oldest ser vant, the man in charge of his and show unfailing love to my master, Abra- 24:5
Gen 24:39
household, “Take an oath by putting your ham. 13See, I am standing here beside this 24:7
hand under my thigh. 3Swear by the Lord, spring, and the young women of the town Gen 12:1, 7; 16:7;
22:11
the God of heaven and earth, that you will are coming out to draw water. 14This is my Rom 4:13
not allow my son to marry one of these local request. I will ask one of them, ‘Please give *Gal 3:16
Canaanite women. 4Go instead to my home- me a drink from your jug.’ If she says, ‘Yes, 24:10
Gen 11:29
land, to my relatives, and find a wife there have a drink, and I will water your camels, Deut 23:4
for my son Isaac.” too!’—let her be the one you have selected as 24:11
Gen 24:42
5The ser vant asked, “But what if I can’t Isaac’s wife. This is how I will know that you 24:12
find a young woman who is willing to travel have shown unfailing love to my master.” Gen 24:27, 48
15Before he had finished pray ing, he saw
so far from home? Should I then take Isaac 24:14
Judg 6:17
there to live among your relatives in the a young woman named Rebekah coming out 1 Sam 14:10
land you came from?” with her water jug on her shoulder. She was 24:15
6“No!” Abraham responded. “Be careful the daughter of Bethuel, who was the son of Gen 22:20-24
24:16
never to take my son there. 7For the Lord, Abraham’s brother Nahor and his wife, Mil- Gen 12:11; 29:17
the God of heaven, who took me from cah. 16Rebekah was very beautiful and old 24:17
my father’s house and my native land, sol- enough to be married, but she was still a vir- 1 Kgs 17:10
John 4:7
emnly promised to give this land to my gin. She went down to the spring, filled her 24:19
descendants. He will send his angel ahead jug, and came up again. 17Running over to Gen 24:14

of you, and he will see to it that you find a her, the ser vant said, “Please give me a lit tle 24:22
Gen 24:47
wife there for my son. 8If she is unwilling to drink of water from your jug.”
18“Yes, my lord,” she answered, “have a
come back with you, then you are free from
this oath of mine. But under no circum- drink.” And she quickly lowered her jug
stances are you to take my son there.” from her shoulder and gave him a drink.
19When she had given him a drink, she said,
Dependence on God’s Leading “I’ll draw water for your camels, too, until
9So the ser vant took an oath by put ting
they have had enough to drink.” 20So she
his hand under the thigh of his master, quickly emptied her jug into the watering
Abraham. He swore to follow Abraham’s trough and ran back to the well to draw wa-
instructions. 10Then he loaded ten of Abra- ter for all his camels.
ham’s camels with all kinds of expensive 21The ser vant watched her in silence, won-
gifts from his master, and he traveled to dering whether or not the Lord had given
distant Aram-naharaim. There he went to him success in his mission. 22Then at last,
the town where Abraham’s brother Nahor when the camels had finished drinking, he
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
24:1-67 Isaac’s marriage to Rebekah 24:6-8 Under no circumstances was the aram (“the field of Aram,” cp. 25:20). It
ensured that God’s plan would continue servant to take Isaac from the Promised was a two-week journey in each direc-
into the next generation. God showed Land to seek a wife. Abraham ensured tion, so the servant had ten . . . camels
covenant faithfulness by working through Isaac’s safety and secured God’s prom- for provisions and gifts (24:22, 53).
his faithful people (24:12, 27, 49). ises in the land of blessing. 24:14 Abraham’s future daughter-in-law
24:1-9 Confident in the Lord’s prom- 24:7 descendants: Literally seed; also manifested hospitality and industry
ise, Abraham had his chief servant in 24:60. like Abraham’s (see 18:1-8). Ten thirsty
(probably Eliezer, 15:2) swear to find camels could drink 250 gallons of water,
24:10-60 The servant faithfully carried so a woman who would work that hard
a wife among Abraham’s relatives in out the mission, and he glorified God for a stranger was certainly not lazy, but
his homeland, some 450 miles away. for displaying faithful covenant love for generous and hospitable.
Abraham was faithful to the covenant Abraham’s family by bringing all the de-
by preparing for Isaac’s future. tails together. God sovereignly worked 24:15-22 The servant received a precise,
immediate answer to his prayer for
24:2 Putting his hand under Abraham’s behind the scenes to accomplish his
guidance.
thigh (cp. 47:29), the servant took a very will through the circumstances of those
solemn oath, assuming the burden of acting responsibly in faith. 24:22 The servant showed his gratitude
completing this mission. by giving the girl expensive jewelry. a
24:10-27 The servant obeyed his mas- gold ring for her nose and two large
24:3 Isaac knew how wicked and threat- ter’s instructions and trusted God to gold bracelets: Hebrew a gold nose-ring
ening the local Canaanite people were, lead him to the right woman. weighing a half shekel [0.2 ounces or
so he maintained separation from them 24:10 Aram-naharaim (“Aram of the 6 grams] and two gold bracelets weigh-
(cp. 26:34-35; 27:46; 28:8-9). two rivers”) was also called Paddan- ing 10 shekels [4 ounces or 114 grams].
67 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 2 4 : 4 4

24:24
Gen 24:15
took out a gold ring for her nose and two “All right,” Laban said, “tell us.”
24:26 large gold bracelets for her wrists. 34“I am Abraham’s ser vant,” he ex plained.
Exod 4:31 23“Whose daughter are you?” he asked. 35“And the Lord has greatly blessed my
24:27
Gen 14:20; 24:12, 48
“And please tell me, would your father have master; he has become a wealthy man. The
24:28
any room to put us up for the night?” Lord has given him flocks of sheep and
Gen 29:12 24“I am the daughter of Bethuel,” she goats, herds of cattle, a fortune in silver and
24:29 replied. “My grandparents are Nahor and Mil- gold, and many male and female ser vants
Gen 25:20; 29:5
24:30
cah. 25Yes, we have plenty of straw and feed and camels and donkeys.
Gen 24:10 for the camels, and we have room for guests.” 36“When Sarah, my master’s wife, was
26The man bowed low and worshiped
24:31
Gen 26:29
very old, she gave birth to my master’s son,
24:34
the Lord. 27“Praise the Lord, the God of my and my master has given him every thing he
Gen 15:2; 24:2 master, Abraham,” he said. “The Lord has owns. 37And my master made me take an
24:35 shown unfailing love and faithfulness to my oath. He said, ‘Do not allow my son to marry
Gen 12:2
master, for he has led me straight to my mas- one of these local Canaanite women. 38Go
24:36
Gen 21:1-7; 25:5 ter’s relatives.” instead to my father’s house, to my relatives,
24:37
Gen 24:2-4 The Success of the Mission and find a wife there for my son.’
28The young woman ran home to tell her fam- 39“But I said to my master, ‘What if I can’t
24:40
Gen 24:7
ily every thing that had happened. 29Now find a young woman who is willing to go
Rebekah had a brother named Laban, who back with me?’ 40He responded, ‘The Lord,
ran out to meet the man at the spring. 30He in whose presence I have lived, will send his
had seen the nose-ring and the bracelets on angel with you and will make your mission
his sister’s wrists, and had heard Rebekah successful. Yes, you must find a wife for my
tell what the man had said. So he rushed son from among my relatives, from my fa-
out to the spring, where the man was still ther’s family. 41Then you will have fulfilled
standing beside his camels. 31Laban said to your obligation. But if you go to my relatives
him, “Come and stay with us, you who are and they refuse to let her go with you, you
blessed by the Lord! Why are you standing will be free from my oath.’
42“So today when I came to the spring, I
here outside the town when I have a room
all ready for you and a place prepared for prayed this prayer: ‘O Lord, God of my mas-
the camels?” ter, Abraham, please give me success on
32So the man went home with Laban, this mission. 43See, I am standing here be-
and Laban unloaded the camels, gave him side this spring. This is my request. When
straw for their bedding, fed them, and pro- a young woman comes to draw water, I will
vided water for the man and the camel say to her, “Please give me a little drink of
drivers to wash their feet. 33Then food water from your jug.” 44If she says, “Yes,
was served. But Abraham’s ser vant said, “I have a drink, and I will draw water for your
don’t want to eat until I have told you why camels, too,” let her be the one you have se-
I have come.” lected to be the wife of my master’s son.’
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Journeys to Paddan-aram (24:1-67; These words express this chapter’s mes-
28:1–29:14; 31:1–33:20). When Abra- sage (cp. 24:48). Believers can trust the
ham’s servant traveled to PADDAN-ARAM Lord’s leading because he is sovereign
(=Aram-naharaim? cp. 24:10; 25:20) to in all things. He never leaves his people
find a wife for Isaac, he probably fol- to their own resources in carrying out
lowed the same route that he had previ- his covenant work.
ously traveled from Haran (11:28–12:9).
Jacob later made the same trip to and 24:29-31 Laban . . . ran: He was not
from Haran (28:1–29:14; 31:1–33:20; going to miss the chance to marry his
see “Jacob’s Family in Canaan” at sister off and receive more gifts. Laban’s
32:1–38:30, p. 87). response to the servant’s wealth fore-
shadows his avaricious character (see
24:54-56 and note; 29:21-27; 30:27-36;
24:25 Rebekah again showed kindness 31:1-13).
by offering lodging for the servant and 24:33-48 The servant was not diverted
food for his camels. from his mission; he insisted on telling
his story before he would eat. He re-
24:26 The servant bowed to the ground
counted his mission and acknowledged
and worshiped the LORD for his loyal
God’s providence in directing him to Re-
love and faithfulness in guiding him to bekah before attending to his personal
the exact family he sought. needs. The servant wanted everyone to
24:23-24 God led the servant to 24:27 The LORD has shown unfailing know that this was God’s work, not a
Abraham’s family. love and faithfulness to my master: chance or humanly arranged meeting.
G E N E S I S 2 4 : 4 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 68

45“Before I had finished pray ing in my 56But he said, “Don’t delay me. The Lord 24:45
1 Sam 1:12
heart, I saw Rebekah coming out with her has made my mission successful; now send 24:47
water jug on her shoulder. She went down me back so I can return to my master.” Gen 24:23-24
to the spring and drew water. So I said to 57“Well,” they said, “we’ll call Rebekah 24:49
Gen 47:29
her, ‘Please give me a drink.’ 46She quickly and ask her what she thinks.” 58So they 24:50
lowered her jug from her shoulder and said, called Rebekah. “Are you willing to go with Ps 118:23
‘Yes, have a drink, and I will water your cam- this man?” they asked her. 24:52
Gen 24:26
els, too!’ So I drank, and then she watered And she replied, “Yes, I will go.” 24:54
the camels. 59So they said good-bye to Rebekah and Gen 30:25
47“Then I asked, ‘Whose daughter are sent her away with Abraham’s ser vant and 24:55
Judg 19:4
you?’ She replied, ‘I am the daughter of Be- his men. The woman who had been Rebek- 24:59
thuel, and my grandparents are Nahor and ah’s childhood nurse went along with her. Gen 35:8
60They gave her this blessing as she parted:
Milcah.’ So I put the ring on her nose, and 24:60
Gen 17:16; 22:17
the bracelets on her wrists. “Our sister, may you become 24:62
48“Then I bowed low and worshiped the Gen 16:14
the mother of many millions!
Lord. I praised the Lord, the God of my May your descendants be strong
24:63
Ps 119:15, 27, 48
master, Abraham, because he had led me and conquer the cities of their 24:67
straight to my master’s niece to be his son’s enemies.” Gen 23:1-2; 25:20;
29:18
wife. 49So tell me—will you or won’t you
61Then Rebekah and her ser vant girls
show unfailing love and faithfulness to my
master? Please tell me yes or no, and then mounted the camels and followed the man.
I’ll know what to do next.” So Abraham’s ser vant took Rebekah and
50Then Laban and Bethuel replied, “The went on his way.
Lord has obviously brought you here, so The Marriage of Isaac and Rebekah
there is nothing we can say. 51Here is Re- 62Meanwhile, Isaac, whose home was in the
bekah; take her and go. Yes, let her be the Negev, had returned from Beer-lahai-roi.
wife of your master’s son, as the Lord has 63One evening as he was walking and medi-
directed.” tating in the fields, he looked up and saw
52When Abraham’s ser vant heard their
the camels coming. 64When Rebekah looked
answer, he bowed down to the ground and up and saw Isaac, she quickly dismounted
worshiped the Lord. 53Then he brought from her camel. 65“Who is that man walk-
out silver and gold jewelry and clothing ing through the fields to meet us?” she
and presented them to Rebekah. He also asked the ser vant.
gave expensive presents to her brother and And he replied, “It is my master.” So
mother. 54Then they ate their meal, and the Rebekah covered her face with her veil.
ser vant and the men with him stayed there 66Then the ser vant told Isaac every thing he
overnight. had done.
But early the next morning, Abraham’s 67And Isaac brought Rebekah into his
ser vant said, “Send me back to my master.” mother Sarah’s tent, and she became his
55“But we want Rebekah to stay with us at wife. He loved her deeply, and she was a spe-
least ten days,” her brother and mother said. cial comfort to him after the death of his
“Then she can go.” mother.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
24:48 The way that God directed to conclude the arrangements. by going to be Isaac’s wife.
this event from behind the scenes 24:54-56 It was hard for Rebekah’s 24:60 At Rebekah’s departure, her fam-
is different than in most of Genesis, family to let her go so suddenly, and
but it is true to how the life of faith ily invoked the blessing that she would
Laban may have hoped to gain more be a mother of many millions and that
normally works. Faith, expressed in wealth. However, the servant had sworn
personal prayer and obedience, looks her descendants would conquer . . .
an oath and would not rest until it was their enemies. Rebekah’s marriage to
for evidence of God’s working. Believers completed. There was no reason for
usually have to make wise choices and Isaac was part of God’s plan to bless all
him to stay.
remain faithful to the covenant, trust- humankind (12:1-3).
ing that God will guide them through 24:57-58 Rebekah’s decision to leave
immediately to be with her new 24:62 Isaac lived in the Negev, in the
the circumstances of life to accomplish
husband settled the impasse. Rebekah southern part of Canaan.
his will.
submitted to the Lord’s obvious leading. 24:67 Isaac was 40 years old when he
24:50-51 Following his testimony about Young women were normally eager to
God’s guidance, the servant secured the married Rebekah (25:20), so Abraham
marry (not to marry was a catastrophe), was 140 (21:5).
family’s blessing and permission to take and later accounts of Laban suggest why
Rebekah to his master’s son, Isaac. Rebekah preferred to leave (cp. 31:14- 25:1-11 Though Abraham had sons by
24:53 The servant gave expensive gifts 15). Rebekah displayed faithful love to another wife, he safeguarded Isaac’s
to Rebekah, her mother, and her brother the servant, Abraham’s family, and Isaac inheritance and blessing.
69 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 2 5 : 1 6

25:1-4
//1 Chr 1:32-33
Abraham’s Final Days (25:1-11) ancestors in death. 9His sons Isaac and Ish-
Abraham’s Family with Keturah mael buried him in the cave of Machpelah,
25
25:5
Gen 24:35-36 Abraham married another wife, near Mamre, in the field of Ephron son of Zo-
25:7 whose name was Keturah. 2She gave har the Hittite. 10This was the field Abraham
Gen 12:4
birth to Zimran, Jokshan, Medan, Midian, had purchased from the Hittites and where
25:8
Gen 15:15; 25:17; Ishbak, and Shuah. 3Jokshan was the father he had buried his wife Sarah. 11After Abra-
35:29; 49:29, 33 of Sheba and Dedan. Dedan’s descendants ham’s death, God blessed his son Isaac, who
25:9-10
were the Asshurites, Letushites, and Leum-
Gen 23:17-18; 49:29; settled near Beer-lahai-roi in the Negev.
50:13 mites. 4Midian’s sons were Ephah, Epher,
25:11 Hanoch, Abida, and Eldaah. These were all
Gen 12:2; 24:62
descendants of Abraham through Keturah. 8. THE ACCOUNT OF ISHMAEL’S
25:12-16
//1 Chr 1:29-31
DESCENDANTS (25:12-18)
Isaac Receives the Inheritance 12This is the account of the family of Ish-
5Abraham gave every thing he owned to his
mael, the son of Abraham through Hagar,
son Isaac. 6But before he died, he gave gifts Sarah’s Egyptian ser vant. 13Here is a list, by
to the sons of his concubines and sent them their names and clans, of Ishmael’s descen-
off to a land in the east, away from Isaac. dants: The oldest was Nebaioth, followed
The Death of Abraham by Kedar, Adbeel, Mibsam, 14Mishma, Du-
7Abraham lived for 175 years, 8and he died at mah, Massa, 15Hadad, Tema, Jetur, Naphish,
a ripe old age, having lived a long and satisfy- and Kedemah. 16These twelve sons of Ish-
ing life. He breathed his last and joined his mael became the founders of twelve tribes
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

REBEKAH (24:12-67)
Gen 22:23; 25:20- Genesis 24 describes the mission of Abraham’s servant to find a wife for Isaac. At Abraham’s
28; 26:7-8, 35; 27:5- command, he went to Haran in Aram-naharaim (northwest Mesopotamia), to Abraham’s
17, 42-46; 29:12;
35:8; 49:31 relatives, because Abraham did not want Isaac to marry a local Canaanite. The servant
Rom 9:10-13 prayed that the young woman God had selected to be Isaac’s wife would answer his request
for a drink by immediately giving it and watering his camels as well (24:12-14). Such a young
woman would readily exercise hospitality and be willing to work hard (see note on 24:14).
God abundantly answered his prayer with Rebekah, the daughter of Bethuel (22:23; 25:20),
the son of Abraham’s brother Nahor (11:27-32).
When Abraham’s servant described how God had led him (24:34-49), Rebekah’s father and
brother recognized it as God’s hand, but they were reluctant to let her go immediately (24:50-
56). Rebekah, however, demonstrated faith in God’s plan; she was willing to leave her family
without delay to marry Isaac (24:57-58). Rebekah’s faith was richly rewarded; the blessing her
womenfolk gave her in parting (24:59-60) came true when she bore to Isaac the next genera-
tion of God’s chosen line.
Rebekah bore twins, Esau and Jacob (25:20-26). She preferred Jacob, the younger, whom
God had told her would be the stronger and the leader of the two (25:23). Rebekah helped
Jacob seize the blessing of the firstborn by deceiving Isaac (27:1-40). Afterward, she arranged
for Jacob to be sent to Haran to get away from his brother’s anger over the stolen blessing
(27:41–28:5). Rebekah’s deceptive scheme created a lasting schism in the family, and she
apparently never saw her favorite son again. She was, however, buried beside her husband in
the family burial site (49:31), and she fulfilled God’s plan as the mother of Jacob, the found-
ing father of Israel.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
25:1 Exactly when Abraham married before he died, he gave them gifts and sent away. Isaac lived near Beer-lahai-
. . . Keturah is unknown. It was probably, sent them away as he had sent Ishmael roi—a special place where God had
but not necessarily, after Sarah’s death. (21:8-14). In this way, he preserved answered prayer (16:14) and where
25:2-4 The birth of these nations from Isaac’s position as his heir. Isaac waited on the Lord (24:62).
Abraham partially fulfilled God’s prom- 25:7-8 Abraham’s death is recorded 25:12-18 This record lists Ishmael’s
ise to him (12:2; 17:4). before the births of Jacob and Esau, but descendants before tracing Isaac’s
25:3 Sheba and Dedan: Cp. 10:7. he lived until they were fifteen years (25:19–35:29), which is in keeping with
Abraham’s descendants probably settled old (25:19-26; cp. 21:5; 25:26). This the literary arrangement of Genesis (see
in these regions and became identified literary arrangement closes Abraham’s Introduction to Genesis: “Summary,”
by their names, along with people of story before focusing on Isaac’s family. p. 15).
other lineage. 25:11 God’s blessing transferred to 25:16 Ishmael’s twelve sons fulfilled
25:5-6 Abraham loved all his sons, so Isaac; Abraham’s other sons had been God’s promise of blessing (17:20).
G E N E S I S 2 5 : 1 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70

named after them, listed according to the 21Isaacpleaded with the Lord on behalf 25:17
Gen 25:8
places they settled and camped. 17Ishmael of his wife, because she was unable to have 25:18
lived for 137 years. Then he breathed his children. The Lord answered Isaac’s prayer, Gen 16:12; 20:1
last and joined his ancestors in death. 18Ish- and Rebekah became preg nant with twins. 25:21
Gen 21:2
mael’s descendants occupied the region 22But the two children strug gled with each
25:23
from Hav ilah to Shur, which is east of Egypt other in her womb. So she went to ask the Gen 17:2-4; 27:29;
48:19
in the direction of Asshur. There they lived Lord about it. “Why is this happening to Num 20:14
in open hostility toward all their relatives. me?” she asked. Deut 2:4, 8
*Rom 9:11-12
23And the Lord told her, “The sons in
25:25
9. THE ACCOUNT OF ISAAC’S your womb will become two nations. From Gen 27:11
DESCENDANTS (25:19–35:29) the very beginning, the two nations will be
The Births of Esau and Jacob (25:19-26) rivals. One nation will be stronger than the
19This is the account of the family of Isaac, other; and your older son will serve your
the son of Abraham. 20When Isaac was forty younger son.”
years old, he married Rebekah, the daughter 24And when the time came to give birth,
of Bethuel the Aramean from Paddan-aram Rebekah discovered that she did indeed
and the sister of Laban the Aramean. have twins! 25The first one was very red at
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Infertility (25:21)
Gen 16:1-6; 17:15- With the possible exception of Leah, each of the patriarchs’ wives suffered infertility for a
21; 20:17-18; 29:31; time before having children (11:30; 25:21; 29:31; see also 1 Sam 1:1-18). Children continued
30:1-2; 30:22-24
Exod 23:25-26 the family line, helped protect the tribe, and provided labor. They ensured that hereditary
Deut 7:12-15 property would stay within the family, guaranteed assistance in old age, and enacted the
Judg 13:2-5
1 Sam 1:2-28; 2:5-7 proper funeral rites. Infertility was therefore a crushing stigma for a woman (Ps 113:9; Prov
Ps 113:5-9 30:15-16; Isa 54:1), who understood herself to be created as a vessel of life (1:28; 3:20). It was
Isa 54:1-3
Luke 1:5-25
considered a denial of blessing, design, and desire (1:28), and it brought shame (1 Sam 1:7),
Rom 4:19-22 ridicule (16:4), and vicious jealousy (30:1).
Gal 4:24-28 In the OT, childlessness is a theological issue. Fertility is controlled by the Creator (20:17-
Heb 11:11-12
18; 30:2, 23; 1 Sam 1:6, 27), who causes fertility and infertility according to his purpose and
his promises (17:19; 30:2; Ps 113:9; Luke 1:11-20; Rom 4:19). God often chose infertility as a
precursor to the birth of a promised or unique child, marking the birth as God’s own work.
Childlessness is thus a trial of patience that prompts prayer and faith (25:21; 1 Sam 1:11).
Abraham learned to nurture faith in God’s promise long before his child arrived (15:4-6;
17:15-21; Rom 4:20-22). When a couple has been infertile, a child’s arrival is marked as a
special display of God’s faithfulness and creative authority.
God’s delays are not necessarily denials, but they remind longing parents to use trials for
growth and to see children as a gift that cannot be taken for granted. A childless home can be
filled with devotion as human expectations submit to future glory (see, e.g., Luke 2:36-37).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
25:18 Havilah was a region in north- barren (cp. 25:20, 26), like Sarah (see younger son over the elder ran against
central Arabia. Shur was a region 16:1). This condition tested their faith natural order (cp. 48:12-14; see Mal 1:1-
between Beersheba and Egypt. in open (see note on 16:1-3). How could they 3; Rom 9:11-16).
hostility toward all their relatives: The be childless when God promised that 25:24-26 When the twins were born,
meaning of the Hebrew is uncertain, nations would issue from them? Isaac the unusual circumstances inspired
but the wording is close to that of 16:12. pleaded with the LORD and the LORD each boy’s name and hinted at what
25:19–35:29 This account of the family answered Isaac’s prayer. Isaac apparently would happen to him in the future.
of Isaac, the chosen son of Abraham, learned from his father’s mistake and
responded in faith. 25:25 Two wordplays anticipate Esau’s
mostly recounts Jacob’s struggle for the later life. Esau sounds like a Hebrew
blessing (25:27-34; chs 27–33). 25:22 When the pregnancy was difficult, term that means “hair” (Hebrew se‘ar);
Rebekah went to ask the LORD about it, Esau’s later homeland, Edom, was
25:19-26 Jacob’s struggle for supremacy
probably by visiting a prophet—per- known as Seir (“hairy”) because it was
began before the twins were born (see
haps Abraham (20:7; see note on wooded (as though covered with hair).
Hos 12:3).
25:7-8). red (Hebrew ’admoni) sounds like Esau’s
25:19-20 Isaac . . . married Rebekah: 25:23 rivals: Jacob and Esau fought other name, Edom (25:27-34); Edom
Isaac’s marriage tied him and his family in the womb, and their descendants had red soil. Esau’s hair was like the
even more closely to Abraham’s ances- (Israel and Edom) fought continuously fur coat of an animal, foreshadowing his
tors. Had he married a Canaanite, the throughout their history. In their many unspiritual character (25:34; Heb 12:16;
covenant faith would have been imper- conflicts, Israel achieved supremacy cp. Lev 26:22; Deut 7:22; 1 Cor 15:32).
iled by this corrupt, syncretistic people. over Edom. your older son will serve The description of the child uses words
25:21 For twenty years, Rebekah was your younger son: God’s choice of the that highlight the Edomites’ nature.
71 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 2 5 : 3 3

25:26
Hos 12:3
birth and covered with thick hair like a fur 29One day when Jacob was cooking some
25:30 coat. So they named him Esau. 26Then the stew, Esau arrived home from the wilder-
Gen 36:1, 8 other twin was born with his hand grasping ness exhausted and hungry. 30Esau said to
25:31
Deut 21:16-17
Esau’s heel. So they named him Jacob. Isaac Jacob, “I’m starved! Give me some of that
1 Chr 5:1-2 was sixty years old when the twins were red stew!” (This is how Esau got his other
25:33 born. name, Edom, which means “red.”)
Gen 27:36
Heb 12:16 31“All right,” Jacob replied, “but trade me
Esau Sells His Birthright (25:27-34)
27As the boys grew up, Esau became a skillful your rights as the firstborn son.”
32“Look, I’m dy ing of star vation!” said
hunter. He was an outdoorsman, but Jacob
had a quiet temperament, preferring to stay Esau. “What good is my birthright to me
at home. 28Isaac loved Esau because he en- now?”
joyed eating the wild game Esau brought 33But Jacob said, “First you must swear

home, but Rebekah loved Jacob. that your birthright is mine.” So Esau swore
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

ESAU (25:21-34)
Gen 26:34-35; 27:1- Esau, the son of Isaac and Rebekah, was Jacob’s older twin brother (25:24-26), so named
42; 28:6-9; 32:3-20; because his body was hairy at birth. His descendants were called Edom (“red”) on account of
33:1-16; 35:28-29;
36:1-43 his reddish color at birth, the red lentil soup he received from Jacob (25:30), and the reddish
Deut 2:1-8, 12, color of the land in which he settled (see note on 25:25).
22, 29
Josh 24:4 Esau was a proficient hunter who brought tasty wild meat to his father. Isaac enjoyed its
Mal 1:2-5 strong flavor more than the mild meat Jacob provided from the family flocks. One day Esau
Rom 9:6-13
Heb 11:20; 12:16-17 returned home very hungry from an unsuccessful hunt, and Jacob persuaded Esau to sur-
render his birthright in exchange for food (25:29-34). Esau had little regard for his birthright
and was controlled by his carnal desires (see Heb 12:16). He also married two local women
who were not Abraham’s descendants (26:34-35), which may be why Rebekah coached Jacob
in obtaining the patriarchal blessing that would normally have belonged to the elder brother
(ch 27). Esau’s anger on discovering his brother’s deception prompted Jacob to flee for Haran.
The brothers were reunited 20 years later because of Esau’s gracious forgiveness (33:1-16).
Jacob was born grasping Esau’s heel; this omen was interpreted to mean that Esau’s
Edomite descendants would be subject to Jacob’s offspring. The subservient relationship be-
tween the Edomites and the Israelites in David’s time (2 Sam 8:11-15; 1 Chr 18:13) continued
until the reign of Jehoram (2 Kgs 8:20-22; 2 Chr 21:8-10). Following a rebellion in 845 BC, the
Edomites briefly gained their independence but were conquered again by Amaziah (796–
767 BC). They regained their freedom in 735 BC and then remained independent of Judah.
In the NT, Esau represents the line of Abraham’s descendants who lacked the gift of faith
and were rejected by God as recipients of his promised blessings (see Rom 9:6-24).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
25:26 The name Jacob (Hebrew ya‘aqob) temperament and preferred to stay at was exhausted and hungry, but his life
sounds like the Hebrew words for “heel” home (literally dwelling in tents)—i.e., was not in danger (25:32; see note on
and “deceiver” (from Hebrew ‘aqeb). The he was civilized. 25:33-34).
name was originally positive, mean- 25:28 The parents each practiced 25:30 Esau was preoccupied with
ing “protect” (like a rear guard), but it favoritism. because: Isaac’s love for his appetite. Being driven by one’s
took on the negative meaning of “heel Esau was conditioned upon his son’s appetites leaves no place for spiritual
grabber” or “deceiver” in the context of performance. Rebekah’s love for Jacob values. The text emphasizes this by us-
Jacob’s deceptive, grasping, usurping was constant and unconditional. ing a Hebrew word (translated give) that
character (see 27:36). was normally used for feeding animals.
25:29 Ironically, Jacob proved the more
25:27-34 Jacob and Esau each de- cunning hunter. The word cooking Edom, which means “red”: See note
veloped in accord with his initial (Hebrew wayyazed, “boiling”) sounds on 25:25.
characteristics (25:24-26). Esau, the like the word for “hunter” (Hebrew 25:31-33 Jacob was the better hunter
reddish, hairy man, cared about tsayid). While boiling stew, Jacob was on this occasion, but great danger lay in
physical things rather than spiritual laying a trap for the hairy red animal. exercising such strong ambition. God’s
things (see Heb 12:16); he was finally He may have waited a long time for this people should desire the things of God,
overcome by physical appetites and opportunity. This word for “boil” was but they must not seek them “in the
sold his birthright. Jacob, the heel also used for presumptuous action (like flesh” (see Zech 4:6; Gal 5:16-17; Eph
grabber, knew the birthright’s value water boiling over the rim of the pot). 6:10-12). The Lord dealt severely with
and drove a ruthless bargain to gain it Jacob overstepped his boundaries when Jacob to purge him of carnal methods.
presumptuously from his brother. he seized the promise for himself. By He later received the promise not as
25:27 Esau was a skillful hunter and an contrast, Abraham knew the promise crafty Jacob the usurper, but as Israel
outdoorsman—a wild man who loved was his and was secure in giving the (meaning, “God fights”), with God fight-
wild country. Jacob had a quiet (or even) land away (see note on 13:8-13). Esau ing on his behalf (32:28).
G E N E S I S 2 5 : 3 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72

an oath, thereby selling all his rights as the her, because she is so beautiful.” 8But some 26:1
Gen 12:10; 20:1-2
firstborn to his brother, Jacob. time later, Abimelech, king of the Philis- 26:2
34Then Jacob gave Esau some bread and tines, looked out his window and saw Isaac Gen 12:1, 7
lentil stew. Esau ate the meal, then got up caressing Rebekah. 26:3
Gen 12:7
and left. He showed contempt for his rights 9Immediately, Abimelech called for Isaac k
zera‘ (2233)
Gen 35:12
as the firstborn. and exclaimed, “She is obviously your wife!
26:4
Why did you say, ‘She is my sister’?” Gen 15:5; 22:17
Isaac and Abimelech (26:1-35) “Because I was afraid someone would kill Exod 32:13
*Acts 3:25
Isaac Deceives Abimelech me to get her from me,” Isaac replied. *Gal 3:8

26 A severe famine now struck the land,

as had happened before in Abra-
ham’s time. So Isaac moved to Gerar, where
10“How could you do this to us?” Abime-
lech exclaimed. “One of my people might
26:7
Gen 12:11-13;
20:2, 12
easily have taken your wife and slept with 26:10
Abimelech, king of the Philistines, lived. her, and you would have made us guilty of Gen 20:7-10
2The Lord appeared to Isaac and said, 26:12
great sin.” Gen 26:3
“Do not go down to Egypt, but do as I tell you. 11Then Abimelech issued a public procla- 26:13
3Live here as a foreigner in this land, and I Gen 24:35; 25:5
mation: “Anyone who touches this man or
will be with you and bless you. I hereby con- his wife will be put to death!”
26:15
Gen 21:25
firm that I will give all these lands to you and 26:16
your kdescendants, just as I solemnly prom- Conflict over Water Rights Exod 1:9
12When Isaac planted his crops that year, he
ised Abraham, your father. 4I will cause your
descendants to become as numerous as the har vested a hundred times more grain than
stars of the sky, and I will give them all he planted, for the Lord blessed him. 13He
these lands. And through your descendants became a very rich man, and his wealth
all the nations of the earth will be blessed. continued to grow. 14He acquired so many
5I will do this because Abraham listened to flocks of sheep and goats, herds of cat tle,
me and obeyed all my requirements, com- and ser vants that the Philistines became
mands, decrees, and instructions.” 6So Isaac jealous of him. 15So the Philistines filled up
stayed in Gerar. all of Isaac’s wells with dirt. These were the
7When the men who lived there asked wells that had been dug by the ser vants of
Isaac about his wife, Rebekah, he said, “She his father, Abraham.
is my sister.” He was afraid to say, “She is my 16Finally, Abimelech ordered Isaac to
wife.” He thought, “They will kill me to get leave the country. “Go somewhere else,” he
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
25:33-34 Esau eagerly took Jacob’s law as Abraham did, though Abraham Rebekah: The word for “caressing”
bait and fell into the trap. He ate and had only a few commands from the (Hebrew metsakheq) is the same as the
left too quickly to have been near Lord. Through these words, the text word used for Ishmael’s “making fun of”
death (25:32). The final comment on emphasizes that Abraham would have Isaac (21:9); the word is related to the
the passage explains that Esau showed obeyed the later commands if he had name “Isaac” (Hebrew yitskhaq). It is as
contempt for his birthright, considering had them, because he was an obedient though Isaac’s lapse of faith made fun
it worthless (Heb 12:16). It is foolish to servant of the Lord. of Abimelech and made a mockery of
sacrifice spiritual blessings to satisfy 26:3 descendants: Literally seed; also Rebekah and the great promise embod-
physical appetites (cp. 3:6). in 26:4, 24. ied in Isaac’s name.
26:1-35 In this digression from Jacob’s 26:6-11 While staying in Gerar, Isaac, 26:10-11 Isaac, like his father, was
story, Isaac’s prosperity (ch 26) shows like his father, deceived people into rebuked by Abimelech (see note on
that the blessing had passed to him (cp. believing that his wife was his sister. 20:1-18). This legal wording would
25:11) despite his failures of faith. Some suppose that this story duplicates remind Israel of how important it was
26:1 This Abimelech is probably not the the stories of Abraham’s deception to preserve marital purity. Abimelech
man in ch 20, for these events could (12:10-20; 20:1-18), but the differences recognized the danger to his own
have been 90 years apart. Possibly are greater than the similarities, and people. Though his decree preserved
Abimelech was a dynastic name or title the son’s repetition of his father’s lie is his own society, it was also a word
(a later King Achish, 1 Sam 21:10, was natural. Through numerous parallels from God that preserved the sanctity of
also called Abimelech, Ps 34:TITLE). with Abraham, ch 26 shows how God’s Isaac’s and Israel’s marriages. If Isaac’s
plan continued with Isaac. Even when marriage had ended here, there would
26:2-5 The Lord assured Isaac that the have been no Israelite society.
covenant promises (cp. 12:2-3; 15:5-8; Isaac jeopardized the covenant as his
17:3-8; 22:15-18; 28:13-14) would pass father had, God prevented disaster and 26:12-13 Isaac lived in the land as a
to him because Abraham faithfully preserved the marriage. Abraham’s temporary settler, enjoying abundant
listened to God and obeyed all his descendants would be blessed because prosperity because of God’s blessing;
requirements, commands, decrees, and of Abraham, but they had to exercise his crops flourished and he became
instructions. These terms were later their own faith to enjoy the bless- very rich.
used in Deuteronomy to describe God’s ings. Genuine faith in God’s promises 26:14-16 The Philistines envied Isaac’s
full legal covenant with Israel. An Isra- engenders a fearless walk with him; prosperity and filled his wells with dirt.
elite reader would immediately think of cowering in fear endangers the blessing The king then ordered Isaac to leave
the complete Torah when hearing these and mocks the faith. that region because he was too power-
words and be prompted to obey God’s 26:8 Abimelech . . . saw Isaac caressing ful for them (cp. 21:22-23).
73 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 2 7 : 4

26:19
John 4:10-11
said, “for you have become too powerful 28They replied, “We can plainly see that
26:22 for us.” the Lord is with you. So we want to enter
Ps 4:1; 18:19 17So Isaac moved away to the Gerar Val- into a sworn treaty with you. Let’s make a
Isa 54:2
26:23
ley, where he set up their tents and settled covenant. 29Swear that you will not harm us,
Gen 22:19 down. 18He reopened the wells his father just as we have never troubled you. We have
26:24 had dug, which the Philistines had filled in always treated you well, and we sent you
Gen 17:7; 22:17
Exod 3:6 after Abraham’s death. Isaac also restored away from us in peace. And now look how
26:25 the names Abraham had given them. the Lord has blessed you!”
Gen 12:7-8; 13:4 19Isaac’s ser vants also dug in the Gerar 30So Isaac prepared a covenant feast to
26:26
Gen 21:22 Valley and discovered a well of fresh water. celebrate the treaty, and they ate and drank
26:27 20But then the shepherds from Gerar came together. 31Early the next morning, they
Gen 26:16
and claimed the spring. “This is our water,” each took a solemn oath not to interfere
26:28
Gen 21:22-23 they said, and they argued over it with Isaac’s with each other. Then Isaac sent them home
26:30 herdsmen. So Isaac named the well Esek again, and they left him in peace.
Gen 31:54
(which means “argument”). 21Isaac’s men 32That very day Isaac’s ser vants came
26:31
Gen 21:31 then dug another well, but again there was and told him about a new well they had dug.
26:33 a dispute over it. So Isaac named it Sit nah “We’ve found water!” they exclaimed. 33So
Gen 21:31
(which means “hostility”). 22Abandoning Isaac named the well Shibah (which means
26:34
Gen 28:8 that one, Isaac moved on and dug another “oath”). And to this day the town that grew
26:35 well. This time there was no dispute over it, up there is called Beersheba (which means
Gen 27:46
so Isaac named the place Rehoboth (which “well of the oath”).
27:1
Gen 25:25; 48:10 means “open space”), for he said, “At last the
Esau’s Hittite Wives (26:34-35)
27:2 Lord has created enough space for us to 34At
Gen 47:29 the age of forty, Esau married two
prosper in this land.”
27:3 23From there Isaac moved to Beersheba,
Hittite wives: Judith, the daughter of Beeri,
Gen 25:27
24where the Lord appeared to him on the
and Basemath, the daughter of Elon. 35But
27:4
Gen 24:60; 27:19; Esau’s wives made life miserable for Isaac
night of his arrival. “I am the God of your
48:9 and Rebekah.
father, Abraham,” he said. “Do not be afraid,
for I am with you and will bless you. I will
Jacob Steals Esau’s Blessing (27:1-40)
multiply your descendants, and they will be-
come a great nation. I will do this because
of my promise to Abraham, my ser vant.”
27 One day when Isaac was old and
turning blind, he called for Esau, his
older son, and said, “My son.”
25Then Isaac built an altar there and wor-
“Yes, Father?” Esau replied.
shiped the Lord. He set up his camp at that 2“I am an old man now,” Isaac said, “and I
place, and his ser vants dug another well.
don’t know when I may die. 3Take your bow
Isaac’s Covenant with Abimelech and a quiver full of arrows, and go out into
26One day King Abimelech came from Gerar the open country to hunt some wild game
with his adviser, Ahuzzath, and also Phicol, for me. 4Prepare my favorite dish, and
his army commander. 27“Why have you bring it here for me to eat. Then I will pro-
come here?” Isaac asked. “You obviously nounce the blessing that belongs to you, my
hate me, since you kicked me off your land.” firstborn son, before I die.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
26:17-22 Isaac moved . . . to the Gerar Lord’s identity and nature (see note on Esau (27:1-40). Esau later married a
Valley (away from the city of Gerar 12:8; 21:33). third wife in a vain attempt to do the
itself, 26:6, but probably still within ten 26:26-33 This treaty is similar to the one right thing (28:6-9).
miles) and reopened his father’s wells. an earlier king had made with Abraham 27:1-40 Jacob got his father Isaac’s
Isaac was also opposed there, but chose (cp. 21:22-31). This king acknowledged blessing through deception. In this
not to fight back; he relinquished one that God was blessing Isaac and realized story, an entire family tries to carry out
well after another until God’s blessing that a treaty with Isaac would benefit their responsibilities by physical means
outdid the opposition. Whenever Isaac
him. No opposition can hinder God’s rather than by faith. Faith would have
reopened a well, and regardless of how
blessing—it will flourish, and other provided Rebekah and Jacob a more
often enemies caused them to cave
nations will see it and seek peace with honorable solution to the crisis.
in, he found water. God was blessing
God’s people to share in the blessing. 27:1-4 The first scene sets up the chap-
Isaac and that blessing could not be
hindered. Finally, the Philistines left 26:33 Since the earlier treaty was re- ter’s crisis. Isaac knew of God’s oracle
Isaac alone. newed with Isaac, the name of the well (25:22-23), yet he thwarted or ignored
26:23-25 At Beersheba, . . . the LORD ap- was also renewed by the oath. it by trying to bless Esau. Isaac was
peared to Isaac to confirm his covenant 26:34-35 Esau’s marriages illustrate old and turning blind: He was losing his
(cp. 21:31-33). Isaac responded in faith how unfit he was to lead the covenant senses, both physically and spiritually.
as his father had done by building an people into God’s blessings, and how 27:3-4 Like Esau, Isaac allowed his pal-
altar to the Lord and proclaiming the foolish was Isaac’s later attempt to bless ate to govern his heart (cp. 25:28-34).
G E N E S I S 2 7 : 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74

5But Rebekah overheard what Isaac had 23But he did not recog nize Jacob, because 27:5-6
Gen 25:27-28
said to his son Esau. So when Esau left to Jacob’s hands felt hairy just like Esau’s. So 27:8
hunt for the wild game, 6she said to her son Isaac prepared to bless Jacob. 24“But are Gen 27:13, 43
Jacob, “Listen. I overheard your father say you really my son Esau?” he asked. 27:11
Gen 25:25
to Esau, 7‘Bring me some wild game and “Yes, I am,” Jacob replied. 27:12
prepare me a delicious meal. Then I will 25Then Isaac said, “Now, my son, bring Gen 9:25; 27:21-22
bless you in the Lord’s presence before I me the wild game. Let me eat it, and then 27:13
Gen 27:8
die.’ 8Now, my son, listen to me. Do exactly I will give you my blessing.” So Jacob took 27:15
as I tell you. 9Go out to the flocks, and bring the food to his father, and Isaac ate it. He Gen 27:27
me two fine young goats. I’ll use them to pre- also drank the wine that Jacob served him. 27:19
Gen 27:31
pare your father’s favorite dish. 10Then take 26Then Isaac said to Jacob, “Please come a
27:21
the food to your father so he can eat it and little closer and kiss me, my son.” Gen 27:12
bless you before he dies.” 27So Jacob went over and kissed him. And 27:23
Gen 27:16
11“But look,” Jacob replied to Rebekah, “my when Isaac caught the smell of his clothes, 27:25
brother, Esau, is a hairy man, and my skin is he was finally convinced, and he blessed his Gen 27:4
smooth. 12What if my father touches me? son. He said, “Ah! The smell of my son is like 27:27
Ps 65:10
He’ll see that I’m trying to trick him, and the smell of the outdoors, which the Lord Heb 11:20
then he’ll curse me instead of blessing me.” has blessed! 27:28
13But his mother replied, “Then let the Deut 7:13; 33:13, 28
28 “From the dew of heaven Zech 8:12
curse fall on me, my son! Just do what I tell 27:29
and the richness of the earth,
you. Go out and get the goats for me!” Gen 9:25-27; 12:3
14So Jacob went out and got the young may God always give you abundant Isa 45:14
harvests of grain 27:31
goats for his mother. Rebekah took them Gen 27:4
and bountiful new wine.
and prepared a delicious meal, just the way 29 May many nations become your
27:32
Gen 27:18
Isaac liked it. 15Then she took Esau’s favor-
servants, 27:33
ite clothes, which were there in the house, Gen 27:35
and may they bow down to you.
and gave them to her younger son, Jacob.
16She covered his arms and the smooth May you be the master over your
brothers,
part of his neck with the skin of the young
and may your mother’s sons bow
goats. 17Then she gave Jacob the delicious
down to you.
meal, including freshly baked bread.
18So Jacob took the food to his father. “My All who curse you will be cursed,
and all who bless you will be blessed.”
father?” he said.
“Yes, my son,” Isaac answered. “Who are 30As soon as Isaac had finished blessing
you—Esau or Jacob?” Jacob, and almost before Jacob had left his
19Jacob replied, “It’s Esau, your firstborn father, Esau returned from his hunt. 31Esau
son. I’ve done as you told me. Here is the prepared a delicious meal and brought it to
wild game. Now sit up and eat it so you can his father. Then he said, “Sit up, my father,
give me your blessing.” and eat my wild game so you can give me
20Isaac asked, “How did you find it so your blessing.”
quickly, my son?” 32But Isaac asked him, “Who are you?”
“The Lord your God put it in my path!” Ja- Esau replied, “It’s your son, your firstborn
cob replied. son, Esau.”
21Then Isaac said to Jacob, “Come closer 33Isaac began to tremble uncontrollably
so I can touch you and make sure that you and said, “Then who just served me wild
really are Esau.” 22So Jacob went closer to his game? I have already eaten it, and I blessed
father, and Isaac touched him. “The voice is him just before you came. And yes, that
Jacob’s, but the hands are Esau’s,” Isaac said. blessing must stand!”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
27:5-17 The blessing seemed to be in 27:11-12 Jacob had no qualms about three times, but was finally deceived by
jeopardy. In scene two, Rebekah and this deception; he only feared that it his senses, which were not functioning
Jacob sought to achieve God’s blessing might not work and that he would be well (see note on 27:1-4).
by deception, without faith or love. Re- cursed for trying. 27:30-40 In scene four, everything is
bekah planned to deceive the old man discovered and the family becomes
into thinking that he was blessing Esau 27:18-29 In scene three, Jacob deceives
his father and receives the blessing. even more divided.
when he was actually blessing Jacob.
27:18-20 Jacob lied about his identity, 27:33 When he realized what had
27:5 Esau agreed to Isaac’s plan, thus happened, Isaac began to tremble
breaking the oath he had sworn to and then came close to blasphemy by
uncontrollably; he had been tampering
Jacob (25:33). lying about God. with God’s plan, and God had overruled
27:20-27 Isaac voiced his suspicion him.
75 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 2 8 : 5

27:34 34When Esau heard his father’s words, he soon be mourning my father’s death. Then
Heb 12:17
27:35 let out a loud and bitter cry. “Oh my father, I will kill my brother, Jacob.”
Gen 27:19 what about me? Bless me, too!” he begged. 42But Rebekah heard about Esau’s plans.
27:36 35But Isaac said, “Your brother was here, So she sent for Jacob and told him, “Listen,
Gen 25:26
27:37 and he tricked me. He has taken away your Esau is consoling himself by plotting to kill
Gen 27:28-29 blessing.” you. 43So listen carefully, my son. Get ready
27:38 36Esau exclaimed, “No wonder his name
Heb 12:17 and flee to my brother, Laban, in Haran.
27:39
is Jacob, for now he has cheated me twice. 44Stay there with him until your brother
Heb 11:20 First he took my rights as the firstborn, and cools off. 45When he calms down and for-
27:40 now he has stolen my blessing. Oh, haven’t gets what you have done to him, I will send
2 Kgs 8:20-22
27:41
you saved even one blessing for me?” for you to come back. Why should I lose
Gen 32:3-11; 37:4 37Isaac said to Esau, “I have made Jacob
both of you in one day?”
27:43 your master and have declared that all his 46Then Rebekah said to Isaac, “I’m sick
Gen 27:8
27:44
brothers will be his ser vants. I have guar- and tired of these local Hittite women! I
Gen 31:41 anteed him an abundance of grain and would rather die than see Jacob marry one
27:46 wine—what is left for me to give you, my
Gen 26:34-35 of them.”
28:1
son?”
38Esau pleaded, “But do you have only

28
Gen 24:3
So Isaac called for Jacob, blessed
28:2 one blessing? Oh my father, bless me, too!”
Gen 25:20 him, and said, “You must not marry
Then Esau broke down and wept.
28:3 any of these Canaanite women. 2Instead,
39Finally, his father, Isaac, said to him,
Gen 17:16; 35:11
a
shadday (7706) go at once to Paddan-aram, to the house of
b
Gen 35:11
qahal (6951)
“You will live away from the richness of your grandfather Bethuel, and marry one
Gen 35:11 the earth, of your uncle Laban’s daughters. 3May God
28:4 and away from the dew of the heaven aAlmighty bless you and give you many chil-
Gen 12:1-3; 15:7;
35:11 above. dren. And may your descendants multiply
40 You will live by your sword,
and become bmany nations! 4May God pass
and you will serve your brother. on to you and your descendants the bless-
But when you decide to break free, ings he promised to Abraham. May you own
you will shake his yoke from your this land where you are now liv ing as a for-
neck.” eigner, for God gave this land to Abraham.”
Jacob Flees to Paddan-Aram (27:41–28:5) 5So Isaac sent Jacob away, and he went to
41From that time on, Esau hated Jacob Paddan-aram to stay with his uncle Laban,
because their father had given Jacob the his mother’s brother, the son of Bethuel the
blessing. And Esau began to scheme: “I will Aramean.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
27:34-35 Esau was very bitter, and and separation from one another; there with Jacob under the hand of Laban,
angry enough to kill (27:41). is no indication that Rebekah and Jacob his uncle (see note on 29:1–31:55).
ever saw each other again. They gained Believers in any age must remain spir-
27:36 Esau began to realize Jacob’s true
nothing that God was not already going itually pure by marrying other believers
nature, saying he has cheated me (or (2 Cor 6:14-18). The Canaanite people
to give them, and their methods were
tripped me up, or deceived me) twice, by incorporated dozens of groups and
costly. Jacob fled from home to escape
taking the birthright (the right of inheri- Esau’s vengeance. clans into their society and religion by
tance, Hebrew bekorah; 25:27-34) and wars, treaties, and marriages (see 34:20-
by deceiving their father to receive the 27:42–33:17 Jacob met the Lord on 23). Abraham’s family was to resist such
blessing (the spoken pronouncement a route that Abraham had taken 125 mixing (cp. 24:3; ch 34); they were to
of the inheritance, Hebrew berakah). years earlier. The story follows a chiastic marry within their clan to maintain the
Jacob sounds like the Hebrew words structure that centers on Jacob’s exile: purity of the line and of the faith that
for “heel” and “deceiver.” Esau’s as- A: Jacob flees Esau (27:42–28:9) identified them as the chosen seed. The
B: Angels of God meet Jacob at surest way to lose their distinctiveness
sessment of Jacob was correct, but he
Bethel (28:10-22) was to intermarry with people of other
failed to see his own ungodliness in
C: Jacob is exiled in Paddan- tribal backgrounds and beliefs (see Ezra
these transactions (see note on 27:5; aram (29:1–31:55)
Heb 12:16). 9–10; Neh 13:23-29).
B’: Angels of God meet Jacob at
27:37 There was no going back. Isaac Mahanaim (32:1-2) 28:3-5 Before Jacob departed, Isaac gave
A’: Jacob is reconciled to Esau him a pure, legitimate blessing. He did
had declared an oracle from God, who
not hold back, because he now knew
had made Jacob to be Esau’s master (see (32:3–33:17)
what God wanted him to do. Isaac clearly
Rom 9:11-13). 27:46 Rebekah manipulated Isaac into passed on the blessing God Almighty
27:39-40 All that remained for Esau was sending Jacob away. Like Isaac, Jacob (Hebrew El-Shaddai; see 17:1) had given
a promise of hardship and struggle (cp. took a wife from among his relatives in to Abraham and to him regarding pros-
3:17-19; 16:11-12). the east. perity and the land (cp. 15:5, 18-20).
27:41-45 Rebekah and Jacob got the 28:1-2 Isaac remained in the land, but 28:4 descendants: Literally seed; also in
blessing but reaped hatred from Esau Jacob had to leave it. God would deal 28:13, 14.
G E N E S I S 2 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 76

JACOB (27:1–35:29)
Gen 25:19-34; Jacob, younger twin son of Isaac and Rebekah, struggled with his twin brother Esau in the
37:1-35; 42:1-4, womb and was born grasping his heel (25:24-26). God told Rebekah that the boys represented
29-38; 43:1-13;
45:25–50:14 two nations and that the older son would serve the younger (25:23).
Exod 1:1-5 Isaac favored Esau, an outdoorsman; Rebekah preferred Jacob, who was happier at home.
Num 23:7-10, 20-23;
24:5-9, 17-19 Once, Esau returned famished from hunting and Jacob bought his birthright with some red
Deut 26:5 stew he had cooked (25:27-34; see Heb 12:16). Later, Isaac asked Esau to prepare wild game
Josh 24:4, 32 so he could eat and bless him (27:1-4; cp. 25:28). Rebekah sent Jacob to deceive Isaac into
Hos 12:2-14
Mal 1:2 blessing him instead, and her ploy was successful (27:5-29). Jacob’s ruse was soon discovered
John 4:5-6, 12 (27:30-35), but legally valid blessings were irrevocable promises (27:33). So Isaac gave Esau a
Acts 7:8-16
Rom 9:10-13 lesser blessing (27:36-40), and Esau plotted to kill Jacob (27:41). Rebekah convinced Isaac to
Heb 11:8-9, 20-21 send Jacob away to her brother Laban so that Jacob would marry among relatives (27:46).
So Isaac transferred the covenant promises to Jacob and sent him to Haran (28:1-5). Along
the way, God appeared to Jacob in a dream and affirmed the promises of land and descen-
dants that he had given to Abraham and Isaac (28:10-15). Jacob worshiped the Lord and
named the place Bethel (“house of God”).
At Haran, Jacob began to serve his uncle Laban (chs 29–31). Jacob loved Laban’s daughter
Rachel and worked seven years to marry her, but Laban deceived him by substituting his
older daughter Leah on Jacob’s wedding night. Jacob worked seven more years for Rachel
and an additional six years to acquire flocks for himself (30:25-43; see also 31:38-42). Despite
many hardships, he had thirteen children and became very prosperous.
After twenty years, God told Jacob to return to Canaan (31:3). Fearing reprisals from Laban
and his sons (31:1-2), Jacob organized his caravan and left while Laban was away (31:4-21).
Laban gave chase, but God prevented him from harming Jacob (31:22-24, 29). Laban instead
upbraided Jacob for leaving stealthily and for stealing his idols (31:25-30; see also 31:19). Jacob
let Laban search his tents, but the idols were not found (31:33-35), and Jacob became angry
(31:36-42). Though their conflict remained unresolved (31:43), the two men made a peace
covenant (31:44-54); the location formed the lasting boundary between Israel and Aram.
Jacob now faced Esau and God. When Esau came to meet him with 400 men, Jacob sought
God’s protection and sent gifts to pacify his estranged brother (32:3-21). During a night that
symbolized his whole life, Jacob wrestled alone with a man who dislocated his hip and gave
him the blessing he sought (32:22-32). God changed his name to Israel (“God fights”).
Jacob met Esau and the two were reconciled (33:1-11); Esau was gracious and forgiving,
and Jacob shared some of his blessing. Esau then returned to Seir while Jacob continued to
Canaan. In Shechem, Jacob bought land and built an altar (33:16-20), then moved to Bethel
and expelled all foreign idols from his household (35:1-8). God reaffirmed Jacob’s new name,
Israel, and renewed his promises of land and descendants (35:9-15).
Jacob’s favoritism for Rachel extended to her son Joseph, whom Jacob intended to anoint
as the firstborn and heir (37:1-4), a plan that God confirmed through dreams (37:5-11). But
then Joseph’s brothers sold him as a slave (Gen 37:9-28) and for over twenty years Jacob
believed he was dead. Only after letting Benjamin go to Egypt in Judah’s care did Jacob learn
that Joseph was alive and would be the source of famine relief for his family (43:1-14; 45:24-
28). Jacob’s spirits revived. He moved to Egypt and joyously reunited with his favorite son at
Goshen (Gen 46:28-30), where he prospered for seventeen more years.
When Jacob approached death at age 147, he arranged for the future of his family. He
made Joseph swear to bury him in Canaan (47:29-31; 49:29-32). He gave Joseph’s sons his
prime blessing (48:1-20) and put Ephraim, the younger son, first. He gave assurance that the
family would return to Canaan (48:21-22), then blessed each of his sons and prophesied the
future of their descendants (49:1-28). He died (49:33) and was buried at the cave of Mach-
pelah, accompanied by his sons and a large Egyptian procession. His death marked the end
of the patriarchal age and the beginning of Israel’s growth as a nation in Egypt until they
returned to live again in the Promised Land (see Exodus—Joshua).
The name “Jacob” became synonymous with the nation of Israel (see Num 23:7, 21; 24:5;
Hos 12:2). God called the nation to serve him as their forefathers had done (Hos 12:3-13). He
promised Israel the same love that he had shown toward Jacob (Mal 1:2). And he promised
that a conquering ruler would come from Jacob’s descendants (Gen 49:8-12; Num 24:17-19).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
77 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 2 8 : 2 1

28:6
Gen 28:1
Esau’s Ishmaelite Wives (28:6-9) ly ing on belongs to you. I am giv ing it to you
6Esau knew that his father, Isaac, had blessed and your descendants. 14Your descendants
28:8
Gen 26:35 Jacob and sent him to Paddan-aram to find will be as numerous as the dust of the earth!
28:9
Gen 36:2
a wife, and that he had warned Jacob, “You They will spread out in all directions—to
28:10
must not marry a Canaanite woman.” 7He the west and the east, to the north and the
Gen 26:23 also knew that Jacob had obeyed his parents south. And all the families of the earth will
28:12 and gone to Paddan-aram. 8It was now very be blessed through you and your descen-
Gen 20:3
Num 12:6 clear to Esau that his father did not like the dants. 15What’s more, I am with you, and I
*John 1:51
c
mal’ak (4397) local Canaanite women. 9So Esau visited his will protect you wherever you go. One day
Gen 48:16
uncle Ishmael’s family and married one of I will bring you back to this land. I will not
28:13
d
’erets (0776)
Ishmael’s daughters, in addition to the wives leave you until I have finished giv ing you
Num 13:27 he already had. His new wife’s name was Ma- every thing I have promised you.”
28:14 halath. She was the sister of Nebaioth and 16Then Jacob awoke from his sleep and
Gen 12:2; 13:14;
22:17 the daughter of Ishmael, Abraham’s son. said, “Surely the Lord is in this place, and
28:15
Gen 48:21 Jacob’s Dream at Bethel: I wasn’t even aware of it!” 17But he was also
Deut 7:9; 31:6, 8 The Blessing Confirmed (28:10-22) afraid and said, “What an awesome place
28:17 10Meanwhile, Jacob left Beersheba and trav- this is! It is none other than the house of
Exod 3:5
Ps 68:35 eled toward Haran. 11At sundown he arrived God, the very gateway to heaven!”
18The next morning Jacob got up very
28:18
Gen 35:14
at a good place to set up camp and stopped
there for the night. Jacob found a stone to early. He took the stone he had rested his
28:19
Gen 12:8; 35:6; 48:3 rest his head against and lay down to sleep. head against, and he set it upright as a me-
28:21 12As he slept, he dreamed of a stair way that morial pillar. Then he poured olive oil over
Exod 15:2
reached from the earth up to heaven. And it. 19He named that place Bethel (which
he saw the cangels of God going up and means “house of God”), although it was pre-
down the stair way. viously called Luz.
13At the top of the stair way stood the 20Then Jacob made this vow: “If God will

Lord, and he said, “I am the Lord, the God indeed be with me and protect me on this
of your grandfather Abraham, and the God journey, and if he will provide me with food
of your father, Isaac. The dground you are and clothing, 21and if I return safely to my
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Age Event Reference 28:11 The good place where Jacob set 28:15 I am with you: The promise of
up camp was apparently a protected God’s presence meant that God would
15 Abraham dies 21:5; 25:7, 26 area at the foot of a hill. The stone to protect and provide for Jacob in a spe-
91 Joseph is born See “Joseph’s rest his head against was probably large, cial way. God’s promise to be with his
Life,” p. 99 more for protection than for a pillow. people is repeated throughout Scripture
28:12-15 The point of the vision was (see also 26:24), prompting a response
108 Joseph is sold 37:2 that God and his angels were with of worship and confidence in those who
into slavery have faith (28:16-22).
Jacob on his journey. God reiterated
to Jacob the covenant promises made 28:16-22 The second half of the
120 Isaac dies 25:26; 35:28 to Abraham and Isaac, promising him passage gives Jacob’s response to the
land, descendants numerous as the dust revelation. He felt reverential fear and
130 Jacob moves to 47:7-9 (cp. 13:16; 22:17), and universal bless- awe in the Lord’s presence, and his
Egypt ing through him (cp. 12:2-3; 15:5, 18; acts of devotion became archetypes of
17:3-8; 22:15-18; 35:11-12). God also Israel’s worship. When God graciously
147 Jacob dies, 47:28 visits his people and promises to be
is buried in promised to be with Jacob and watch
over him until he returned. with them and make them a blessing to
Canaan the world, his people respond in faith
28:12-13 stairway (traditionally lad- with reverential fear, worship, offerings,
5Jacob’s Life (27:1–35:29). der): This word occurs nowhere else and vows. They preserve their faith in
in Scripture. The imagery probably memory for future worshipers.
28:6-9 Esau, the unchosen son still reminded readers of a staircase or ramp
up the front of a ziggurat that signified 28:18 Anointing with oil became a way
trying to please his father, married a
communication between heaven and of setting something apart for divine
woman from the unchosen line of Ish- use in Israel’s worship (Exod 29:1-7;
mael, which he thought would be more earth (see note on 11:4). God initiated a
divine communication between heaven 40:9; Lev 2:1; 1 Sam 10:1).
acceptable. He did not understand the
and earth to guide and protect Jacob, 28:19 Bethel later became a holy site
uniqueness of the covenant family.
the steward of his covenant (28:13-15; for Israel (see Judg 20:18-27; 1 Sam 7:16;
28:10-22 Despite Jacob’s previous see Ps 91:11-15). Jesus said that he 10:3; 1 Kgs 12:26–13:10; 2 Kgs 2:2-3).
means of securing the blessing, God as- himself is the stairway between heaven 28:20-22 In view of what God would
sured him of protection and provision. and earth (John 1:51). do for him, Jacob vowed to do certain
The God of Abraham and Isaac was also 28:14 Jacob inherited Abraham’s entire things for God. He believed the Lord’s
the God of Jacob. The revelation dra- covenant (see 22:17), which confirmed words and responded in gratitude.
matically changed Jacob’s outlook and Isaac’s blessing (28:3-4) and stipulated a Jacob’s vow influenced Israel’s way of
brought faith into clearer focus. temporary exile (28:15; see 15:12-16). making commitments to God in worship.
G E N E S I S 2 8 : 2 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 78

father’s home, then the Lord will certainly “Yes, we do,” they replied. 28:22
Gen 14:20; 35:7
be my God. 22And this memorial pillar I 6“Is he doing well?” Jacob asked. Deut 14:22
have set up will become a place for worship- “Yes, he’s well,” they answered. “Look, 29:1
Judg 6:3, 33
ing God, and I will present to God a tenth of here comes his daughter Rachel with the 29:2
every thing he gives me.” flock now.” Gen 24:10-11
7Jacob said, “Look, it’s still broad day- 29:4
Gen 28:10
Jacob in Paddan-Aram (29:1–31:55) light—too early to round up the animals. 29:5
Jacob Meets Rachel and Laban Why don’t you water the sheep and goats so Gen 11:29

29 Then Jacob hurried on, finally arriv- they can get back out to pasture?”
ing in the land of the east. 2He saw a 8“We can’t water the animals until all the
well in the distance. Three flocks of sheep flocks have arrived,” they replied. “Then the
29:6
Exod 2:16
29:9
e
ro‘ah (7462)
and goats lay in an open field beside it, wait- shepherds move the stone from the mouth Gen 48:15

29:10
ing to be watered. But a heavy stone covered of the well, and we water all the sheep and Exod 2:17
the mouth of the well. goats.” 29:11
3It was the custom there to wait for all the 9Jacob was still talking with them when Gen 33:4
flocks to arrive before remov ing the stone Rachel arrived with her father’s flock, for 29:12
Gen 28:5
and watering the animals. After ward the she was a eshepherd. 10And because Rachel
stone would be placed back over the mouth was his cousin—the daughter of Laban, his
of the well. 4Jacob went over to the shep- mother’s brother—and because the sheep
herds and asked, “Where are you from, my and goats belonged to his uncle Laban, Jacob
friends?” went over to the well and moved the stone
“We are from Haran,” they answered. from its mouth and watered his uncle’s
5“Do you know a man there named Laban, flock. 11Then Jacob kissed Rachel, and he
the grandson of Nahor?” he asked. wept aloud. 12He explained to Rachel that
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

RACHEL (29:6–30:24)
Gen 31:4-19, 31-35; Rachel, Laban’s beautiful younger daughter, was Jacob’s favorite wife. He first met her as he
33:1-7; 35:16-20; arrived at Paddan-aram in Haran, when he helped Rachel remove the stone from the well
46:19-22; 48:7
Ruth 4:11 and watered her father’s sheep (29:10). Jacob agreed to work seven years for Laban in order
1 Sam 10:2 to have Rachel as his wife, and the time seemed like only a few days because of his great love
Jer 31:15
Matt 2:18 for her.
Laban deceptively required Jacob to marry Leah, his older, less attractive daughter, before
finally giving him Rachel. Unlike Leah, Rachel was barren in the early years of her marriage
to Jacob (30:1). She gave her servant Bilhah to Jacob in order to have children, and Dan and
Naphtali were born (30:3-8). In time, Rachel conceived and bore Joseph (30:22-25), and Jacob
took his wives, children, and possessions away from Haran.
Somewhere between Bethel and Bethlehem, Rachel died while giving birth to Benjamin
(35:16-20). Jacob set up a pillar over her tomb that was a landmark even in Saul’s time (1 Sam
10:2). Rachel and Leah are highly regarded for having built up the house of Israel (Ruth 4:11).
In Jer 31:15, Rachel is pictured as crying for her children being carried off into captivity, and
Matthew recalls Jeremiah’s words at Herod’s slaughter of the male infants (Matt 2:18).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
28:22 I will present to God a tenth: (the founders of the twelve tribes) and of being naive and vulnerable.
By paying a tithe (a tenth) as an act great wealth. In Egypt, the Israelites 29:2-12 Jacob’s meeting Rachel at the
of worship, a person acknowledges suffered under their oppressors, but
that everything is a gift from God and they also flourished, becoming a great well was providentially timed by the
belongs to God (see 14:19-20; Num nation of twelve large tribes and escap- sovereign God who was leading Jacob to
18:21-32; Deut 14:22-29; 2 Chr 31:5-6; ing with great riches. fulfillment of the promises (cp. 24:12-20).
Mal 3:7-12; Matt 23:23). The well was a reminder of God’s bless-
29:1 Jacob hurried on: The Hebrew
ing (cp. 16:13-14; 21:19; 26:19-25, 33).
29:1–31:55 These chapters tell how text says that he “picked up his feet”
God kept his promise by abundantly as if he felt the wind at his back; he 29:10 In contrast to the lazy, unhelpful
blessing Jacob with family and pos- continued his journey with fresh en- shepherds (29:7-8), Jacob is portrayed
sessions. God also disciplined Jacob, thusiasm. His changed outlook was the as generous, industrious, and energetic.
leaving him to struggle with Laban for direct result of the vision he received Jacob . . . watered his uncle’s flock:
many years. Laban was Jacob’s match at Bethel, a marvelous revelation that Laban’s flocks would flourish under
in deception, and thus a means of cor- God was going to protect and bless him. Jacob’s care.
rection. The story of Jacob and Laban He now sought the fulfillment of God’s
parallels Israel’s later sojourn in Egypt. promises to him, not just an escape 29:11 Jacob kissed Rachel: Kissing
Jacob struggled while serving his uncle, from Esau. Jacob’s attitude had become relatives was a proper greeting (29:13;
but finally emerged with a large family positive and magnanimous to the point cp. Song 8:1).
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29:14
Judg 9:2
he was her cousin on her father’s side—the Jacob was in love with Rachel, he told her
2 Sam 5:1 son of her aunt Rebekah. So Rachel quickly father, “I’ll work for you for seven years if
29:15 ran and told her father, Laban. you’ll give me Rachel, your younger daugh-
Gen 30:28; 31:7, 41
29:16
13As soon as Laban heard that his nephew ter, as my wife.”
19“Agreed!” Laban replied. “I’d rather give
Gen 29:25-26 Jacob had arrived, he ran out to meet him.
29:17 He embraced and kissed him and brought her to you than to anyone else. Stay and work
Gen 12:11
29:18 him home. When Jacob had told him his with me.” 20So Jacob worked seven years to
Gen 24:67 story, 14Laban exclaimed, “You really are pay for Rachel. But his love for her was so
Hos 12:12
my own flesh and blood!” strong that it seemed to him but a few days.
29:20 21Finally, the time came for him to mar ry
Song 8:7
29:22
Jacob Marries Leah and Rachel her. “I have fulfilled my agreement,” Jacob
Judg 14:10 After Jacob had stayed with Laban for said to Laban. “Now give me my wife so I
29:23
Gen 24:65; 38:14
about a month, 15Laban said to him, “You can sleep with her.”
29:24
shouldn’t work for me without pay just be- 22So Laban invited everyone in the neigh-
Gen 30:9 cause we are relatives. Tell me how much borhood and prepared a wedding feast.
29:25
Gen 12:18
your wages should be.” 23But that night, when it was dark, Laban
16Now Laban had two daughters. The
took Leah to Jacob, and he slept with her.
older daughter was named Leah, and the 24(Laban had given Leah a ser vant, Zilpah,
younger one was Rachel. 17There was no to be her maid.)
sparkle in Leah’s eyes, but Rachel had a 25But when Jacob woke up in the morning—
beautiful fig ure and a lovely face. 18Since it was Leah! “What have you done to me?”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

LEAH (29:14-35)
Gen 30:9-21; 31:4- Leah was Laban’s first daughter, Jacob’s unloved first wife, and Rachel’s older sister.
16; 33:1-7; 34:1; After Jacob deceived his father Isaac into giving him the blessing intended for Esau (27:1-
46:8-15; 49:31
Ruth 4:11 40), Jacob went to his uncle Laban in Mesopotamia to find a wife (27:46–28:2) and escape
Esau’s revenge (27:41-42). He fell in love with his cousin Rachel and arranged with her father
to marry her after seven years of work (29:17-18). At the wedding feast, Laban deceived Jacob
by giving him Leah instead of Rachel (29:21-25), claiming that custom required the older
daughter to marry first (29:26). Leah’s eyes were not beautiful, but Rachel “had a beautiful
figure and a lovely face” (29:17).
Jacob’s love for Rachel (29:20) induced him to work another seven years to marry her. In
the intense rivalry between the two sisters, Jacob favored Rachel, so the Lord blessed Leah
with six sons and a daughter (Reuben, Simeon, Levi, Judah, Issachar, Zebulun, and Dinah)
before Rachel was given any children (29:31–30:22). This barrenness became a great burden
for Rachel. At one point she bargained with Leah for mandrakes, a plant believed to ensure
conception, in exchange for conjugal rights. This increased her sister’s advantage, because
Leah conceived and bore her fifth son (30:14-17).
Leah was the mother of two tribes that played significant roles in Israelite history. The
tribe of Levi was the tribe of the priesthood, and the tribe of Judah became the tribe of roy-
alty through which the promised seed (3:15; 12:2-3; 2 Sam 7:16; Matt 1:1) came in the person
of Jesus Christ.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
29:14a You really are my own flesh and of his own craftiness. God often brings of sight in the darkness (cp. 27:1),
blood! Laban welcomed Jacob into his people into the lives of believers to dis- baffled by clothing (cp. 27:15), and
house and treated him much like a son. cipline them. But Jacob was tenacious, misled by touch (cp. 27:23). The mar-
and God blessed him abundantly with riage had been consummated (29:23;
29:14b-30 Jacob’s joyful prospect of
a large family and many possessions see 2:24), so Jacob was bound to Leah,
marriage to the lovely Rachel became (30:25-43) during this time of service. but Jacob only acknowledged Rachel as
an occasion for Laban’s shrewdness and his wife (44:27) and her children as his
Jacob’s discipline. Jacob and his mother 29:17 There was no sparkle in Leah’s
eyes: Or Leah had dull eyes, or Leah had own (42:38). It’s not our custom here
had deceived his father and brother to marry off a younger daughter ahead
to gain the blessing; now his mother’s soft eyes. The meaning of the Hebrew is
uncertain. of the firstborn: Laban’s words are a re-
brother deceived him. Jacob received minder of what Jacob did when he, the
a dose of his own duplicity through 29:18 Seven years of service was a high younger son, pretended to be his older
twenty years of labor, affliction, and bride-price in the ancient world, but brother to gain the blessing (ch 27).
deception in Laban’s service (31:38). In Rachel was beautiful (like Sarah and Re- Now Leah, the older sister, pretended to
God’s justice, people harvest what they bekah), and Jacob was in love with her. be the younger sister to get a husband.
plant (Gal 6:7). Laban’s deception was 29:23-26 Like Isaac, Jacob was plied God gave the deceiver a dose of his own
perfectly designed to make Jacob aware with food and wine (cp. 27:25), deprived deception as a discipline in his life.
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Jacob raged at Laban. “I worked seven years him Levi, for she said, “Surely this time my 29:27
Judg 14:12
for Rachel! Why have you tricked me?” husband will feel affection for me, since I 29:29
26“It’s not our custom here to mar ry off have given him three sons!” Gen 30:3
a younger daughter ahead of the firstborn,” 35Once again Leah became preg nant and 29:30
Gen 29:16
Laban replied. 27“But wait until the bridal gave birth to another son. She named him Ju- 29:31
week is over, then we’ll give you Rachel, dah, for she said, “Now I will praise the Lord!” Deut 21:15-17
too—provided you promise to work another And then she stopped having children. 29:32
Gen 30:23; 37:21;
seven years for me.” 46:8

30
28So Jacob agreed to work seven more
When Rachel saw that she wasn’t 29:33
Deut 21:15
years. A week after Jacob had married Leah, hav ing any children for Jacob, she 29:34
Laban gave him Rachel, too. 29(Laban gave became jealous of her sister. She pleaded Gen 49:5
Rachel a ser vant, Bilhah, to be her maid.) with Jacob, “Give me children, or I’ll die!” 29:35
30So Jacob slept with Rachel, too, and he Gen 49:8
2Then Jacob became furious with Rachel. Matt 1:2-3
loved her much more than Leah. He then “Am I God?” he asked. “He’s the one who has 30:1
stayed and worked for Laban the additional kept you from hav ing children!” 1 Sam 1:5-6
seven years. 3Then Rachel told him, “Take my maid,
30:2
Gen 20:18; 29:31
Children Born to Leah and Rachel Bilhah, and sleep with her. She will bear chil- 30:3-4
Gen 16:2-4
31When the Lord saw that Leah was un- dren for me, and through her I can have a
30:6
loved, he enabled her to have children, but family, too.” 4So Rachel gave her ser vant, Bil- Gen 30:23
Rachel could not conceive. 32So Leah be- hah, to Jacob as a wife, and he slept with her. 30:8
5Bilhah became preg nant and presented Gen 32:28
came preg nant and gave birth to a son. She
named him Reuben, for she said, “The Lord him with a son. 6Rachel named him Dan,
has noticed my misery, and now my hus- for she said, “God has vindicated me! He
band will love me.” has heard my request and given me a son.”
33She soon became preg nant again and 7Then Bilhah became preg nant again and

gave birth to another son. She named him gave Jacob a second son. 8Rachel named
Simeon, for she said, “The Lord heard that I him Naphtali, for she said, “I have struggled
was unloved and has given me another son.” hard with my sister, and I’m winning!”
34Then she became preg nant a third time 9Meanwhile, Leah realized that she wasn’t
and gave birth to another son. She named getting preg nant any more, so she took her
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
29:28-30 After the bridal week ended 29:31-35 Leah’s first four sons were “I will praise the LORD” (Judah is related
(29:27), Jacob also received Rachel as born in rapid succession, but Rachel to the Hebrew term for “praise”). She
his wife, though he then would have could not conceive. She was barren, like seems to have given up on Jacob, tak-
to work an additional seven years (cp. Sarah and Rebekah (cp. 16:1; 25:21; see ing her consolation from the Lord.
31:41). Laban seemed to have gained also 1 Sam 1:1-28; Luke 1:5-25). Each 30:1-8 Rachel’s naming of sons through
the upper hand. name is a memorable wordplay on Bilhah does not reflect faith as Leah’s
Leah’s experience and hopes. namings had. Rachel felt wronged over
29:30 Jacob loved Rachel much more
than Leah: Favoritism was an ongoing 29:32 Reuben (Hebrew re’uben) means the marriage and her barrenness. The
cause of dysfunction in Jacob’s family “Look, a son!” It also sounds like the names of Bilhah’s sons reflect Rachel’s
(cp. 25:28; 37:3). Jacob’s favoritism had Hebrew for “He has seen my misery” bitter struggle with her sister and her
lasting effects: his family was never (ra’ah be‘onyi ). His birth gave Leah feeling of some victory.
together, and their descendants, the consolation from God and hope for 30:1-2 In that culture, it was like death
tribes of Israel, were rarely unified. Jacob’s love. Jacob seems not to have
for a woman not to have children (cp.
seen her misery, but God did (cp. 16:14;
29:31–30:24 The rivalry between these 1 Sam 1); only God could open Rachel’s
24:62; 25:11). The name was a reminder
sisters explains much of the later rivalry womb.
of God’s intervention.
among their sons, and then among 30:3-4 Rachel’s decision to have chil-
the tribes, just as the rivalry between 29:33 Leah named her second son
dren through her servant, and Jacob’s
Jacob and Laban foreshadowed conflict Simeon. Simeon probably means “one
compliance, recall Sarai’s use of Hagar
between Israel and the Arameans of who hears.” The LORD heard that Leah
(16:1-4). bear children for me: Literally
Damascus (2 Sam 8:5-6; 10:8-19; 1 Kgs was unloved. The name suggests that
bear children on my knees.
she had cried out to the Lord (cp. 16:11).
20:1-34; 2 Kgs 5–8; 13; Isa 7:1-9). God 30:5-6 Dan means “he judged” or “he
champions the cause of the poor and 29:34 Levi sounds like a Hebrew term
that means “being attached” or “feeling vindicated.” Rachel felt vindicated
oppressed; he exalted Leah, the de- (Hebrew dananni) by Dan’s birth.
spised first wife, as the first to become affection for.” Leah named her third son
a mother. Judah’s kingly tribe and Levi’s Levi, hoping that her husband would 30:7-8 Naphtali means “my struggle”; it
priestly line came through her despite become attached to her since she had is related to the clause I have struggled
Jacob’s favoritism for Rachel and her given him three sons. This hope was not hard (Hebrew naptule ’elohim niptalti,
children. Despite the tension and jeal- fulfilled. “I have struggled the struggles of God”).
ousy resulting from Laban’s treachery 29:35 Leah reconciled herself to the This word for God expresses the superla-
and Jacob’s favoritism, God still built reality that nothing would turn Jacob’s tive.
Jacob’s family and brought about the affections toward her. She named her 30:9 When Leah saw that she had
births of the tribal ancestors. fourth son Judah with the sentiment, stopped bearing children, she coun-
81 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 3 0 : 3 3

30:11
Gen 35:26; 46:16;
ser vant, Zilpah, and gave her to Jacob as a to have children. 23She became preg nant
49:19 wife. 10Soon Zilpah presented him with a and gave birth to a son. “God has removed
30:14 son. 11Leah named him Gad, for she said, my disgrace,” she said. 24And she named
Song 7:13
30:17
“How fortunate I am!” 12Then Zilpah gave him Joseph, for she said, “May the Lord add
Gen 25:21 Jacob a second son. 13And Leah named him yet another son to my family.”
30:18 Asher, for she said, “What joy is mine! Now
Gen 49:14
the other women will celebrate with me.” Jacob’s Wealth Increases
30:22 25Soon after Rachel had given birth to Jo-
14One day dur ing the wheat har vest, Reu-
1 Sam 1:19-20
30:23 ben found some mandrakes grow ing in a seph, Jacob said to Laban, “Please release
Luke 1:25
field and brought them to his mother, Leah. me so I can go home to my own country.
30:24 26Let me take my wives and children, for I
Gen 35:17 Rachel begged Leah, “Please give me some
of your son’s mandrakes.” have earned them by serv ing you, and let
30:26
Gen 29:18 15But Leah angrily replied, “Wasn’t it me be on my way. You cer tainly know how
Hos 12:12
enough that you stole my husband? Now hard I have worked for you.”
30:27 27“Please listen to me,” Laban replied. “I
Gen 39:2-5 will you steal my son’s mandrakes, too?”
30:28 Rachel answered, “I will let Jacob sleep have become wealthy, for the Lord has
Gen 29:15; 31:7
with you tonight if you give me some of the blessed me because of you. 28Tell me how
30:32
Gen 31:8, 12 mandrakes.” much I owe you. Whatever it is, I’ll pay it.”
16So that evening, as Jacob was coming 29Jacob replied, “You know how hard I’ve

home from the fields, Leah went out to worked for you, and how your flocks and
meet him. “You must come and sleep with herds have grown under my care. 30You had
me tonight!” she said. “I have paid for you little indeed before I came, but your wealth
with some mandrakes that my son found.” has increased enormously. The Lord has
So that night he slept with Leah. 17And God blessed you through every thing I’ve done.
answered Leah’s prayers. She became preg- But now, what about me? When can I start
nant again and gave birth to a fifth son for providing for my own family?”
31“What wages do you want?” Laban
Jacob. 18She named him Issachar, for she
said, “God has rewarded me for giv ing my asked again.
ser vant to my husband as a wife.” 19Then Jacob replied, “Don’t give me any thing.
Leah became preg nant again and gave birth Just do this one thing, and I’ll continue to
to a sixth son for Jacob. 20She named him tend and watch over your flocks. 32Let me
Zebulun, for she said, “God has given me a inspect your flocks today and remove all
good reward. Now my husband will treat the sheep and goats that are speckled or
me with respect, for I have given him six spotted, along with all the black sheep.
sons.” 21Later she gave birth to a daughter Give these to me as my wages. 33In the fu-
and named her Dinah. ture, when you check on the animals you
22Then God remembered Rachel’s plight have given me as my wages, you’ll see that
and answered her prayers by enabling her I have been honest. If you find in my flock
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
tered Rachel’s effort by giving her ser- dowry or tribute. Leah thought that God his wages by selective breeding.
vant . . . to Jacob as a wife even though gave her Zebulun so that her husband 30:27 I have become wealthy, for (or I
she already had four sons. would honor her. This hope never fully have learned by divination that): God
30:10-13 Gad means “good fortune” left her. had prospered Laban through Jacob’s
and was the name of a god of fortune. 30:21 Dinah was Jacob’s only daughter. presence (see 22:18). Laban may have
Asher means “happy” and was the See ch 34. looked for omens, or simply have
name of a god of luck. These names perceived what was happening. Since
30:22-24 Rachel finally gave birth to her
reflect Leah’s pagan background, but dark-colored sheep (30:32) were rare, a
own son, Joseph. His birth was brought
there is no indication that she believed large number of them was considered
about by God’s intervention, not by
in these gods. an omen of God’s blessing.
superstitious practices (30:14-16) or
30:14-17 Mandrakes were considered an the social custom of giving servants as 30:30-33 Jacob agreed that God had
aphrodisiac and aid to procreation (see wives. Removed (Hebrew ’asap, “take blessed Laban through him, so he made
Song 7:13). Rachel thought they would away”) sounds similar to Joseph (Hebrew a plan to gain something for himself. He
help her get pregnant and so traded yosep). Joseph means “may he add.” proposed for his wages the rare black
Jacob for a night to get them. In the Rachel rejoiced over Joseph’s birth, yet and multicolored goats and the speck-
process, Leah got pregnant, not Rachel. she prayed that the Lord would add yet led and spotted sheep that were born.
30:18 Issachar sounds like a Hebrew another son to her family. 30:32 As Abraham had done with Lot
term that means “reward.” The name 30:25-34 After his fourteen years of ser- (13:9), Jacob gave Laban what he valued
captures the sense of Jacob’s being vice, Jacob asked Laban for permission most. White sheep were more common
hired (30:16) and of the Lord’s reward- to go home. The two bedouin leaders and more valuable than dark or multi-
ing Leah (Hebrew sekari, “my hire”). negotiated politely but remained cau- colored sheep; as a man of faith, Jacob was
30:19-20 Zebulun probably means tiously on guard. Laban wanted to get willing to take the rejects (cp. 1 Cor 1:26).
“honor”; it also means “gift,” as in a more out of Jacob. Jacob wanted to gain
G E N E S I S 3 0 : 3 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82

any goats without speckles or spots, or any very wealthy, with large flocks of sheep and 30:43
Gen 13:2; 24:35;
sheep that are not black, you will know that goats, female and male ser vants, and many 26:13
I have stolen them from you.” camels and donkeys. 31:1
34“All right,” Laban replied. “It will be as
f
kabod (3519)
Exod 16:10

you say.” 35But that very day Laban went Jacob Flees from Laban 31:3

31
Gen 28:15; 32:9
out and removed the male goats that were But Jacob soon learned that Laban’s
31:6
streaked and spot ted, all the female goats sons were grumbling about him. “Ja- Gen 30:29
that were speckled and spotted or had cob has robbed our father of everything!” 31:7
Gen 29:25; 31:41
white patches, and all the black sheep. He they said. “He has gained all his fwealth at
31:8
placed them in the care of his own sons, our father’s expense.” 2And Jacob began to Gen 30:32
36who took them a three-days’ jour ney from notice a change in Laban’s attitude toward 31:11
where Jacob was. Meanwhile, Jacob stayed him. Gen 16:7-11; 22:11,
15
and cared for the rest of Laban’s flock. 3Then the Lord said to Jacob, “Return to
37Then Jacob took some fresh branches the land of your father and grandfather and
from poplar, almond, and plane trees and to your relatives there, and I will be with
peeled off strips of bark, making white you.”
streaks on them. 38Then he placed these 4So Jacob called Rachel and Leah out to
peeled branches in the watering troughs the field where he was watching his flock.
where the flocks came to drink, for that was 5He said to them, “I have noticed that your
where they mated. 39And when they mated father’s attitude toward me has changed.
in front of the white-streaked branches, But the God of my father has been with
they gave birth to young that were streaked, me. 6You know how hard I have worked
speckled, and spotted. 40Jacob separated for your father, 7but he has cheated me,
those lambs from Laban’s flock. And at mat- changing my wages ten times. But God has
ing time he turned the flock to face Laban’s not allowed him to do me any harm. 8For if
animals that were streaked or black. This he said, ‘The speckled animals will be your
is how he built his own flock instead of in- wages,’ the whole flock began to produce
creasing Laban’s. speckled young. And when he changed his
41Whenever the stronger females were mind and said, ‘The striped animals will be
ready to mate, Jacob would place the peeled your wages,’ then the whole flock produced
branches in the watering troughs in front striped young. 9In this way, God has taken
of them. Then they would mate in front of your father’s animals and given them to me.
the branches. 42But he didn’t do this with 10“One time during the mat ing season, I
the weaker ones, so the weaker lambs be- had a dream and saw that the male goats
longed to Laban, and the stronger ones mating with the females were streaked,
were Jacob’s. 43As a result, Jacob became speckled, and spotted. 11Then in my dream,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
30:34-36 Laban verbally agreed with wood underneath, he played the “white” 31:3 The land of your father and grand-
Jacob’s plan, but he tried to prevent game (the Laban game) and won. As father was the land of Canaan, to which
Jacob from accruing wealth by removing he outwitted Laban (“Whitey”), Jacob’s Abraham had previously been called
animals from the flock that would fulfill flocks flourished and Jacob prospered. (12:1-7; 17:8). Return . . . I will be with
the agreement. Laban’s deception with 30:42 Laban now received due you: See notes on 26:2-5; 28:12-15. God
his goats reminds us of Jacob’s deception recompense for his treatment of Jacob. protected Jacob (“Israel,” 32:28) as he
of Esau (cp. 27:9; see note on 29:14b-30). Laban’s attempt to defraud Jacob brought his family back to the land that
30:37-43 God blessed Jacob despite resulted in Jacob’s coming out ahead, was promised to them. God later brought
Laban’s duplicity. Not to be outwitted, because God was at work in his life. Israel back to Canaan after long years of
Jacob used selective breeding to acquire service in Egypt. That great return had
30:43 Jacob became very wealthy, in many elements similar to this passage:
a flock, following the traditional belief fulfillment of God’s promises to him
that peeled sticks influenced the kind of God defeated foreign gods and beliefs,
(27:28; 28:13-15). used dreams for rescue and protection,
animal that would be born. The peeled
branches seemingly made his animals 31:1-21 Jacob’s return journey precipi- gave victory over those who threatened
produce streaked and spotted young; tated a confrontation with Laban that them, and established boundaries be-
Jacob later acknowledged that God had set a permanent boundary between Is- tween nations and tribes (see Deut 32:8).
prospered him (31:7-12). Jacob gained rael (Jacob) and Aram (Laban). God kept 31:4-13 Jacob explained to his wives
stronger animals for himself and weaker his word to Jacob by prospering him in how God had blessed him despite
ones for Laban (30:41-42). Paddan-aram and protecting him on his Laban’s opposition. He was not sure
journey home. they would want to leave Laban and go
30:37 making white streaks: A clever
wordplay captures the meaning of this 31:1-2 The animosity of Laban’s sons to Canaan. He wanted to take a willing
whole section. When Jacob exposed against Jacob grew because his flocks family, so he had to make an effective
the white (Hebrew laban) streaks of were multiplying faster than Laban’s. appeal. He rehearsed God’s leading and
They were jealous of God’s blessing on provision over the years, and then told
Jacob and afraid that he would com- them that he had to keep the vow he
pletely overrun them. had made at Bethel (28:20-22).
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31:12
Gen 30:32
the angel of God said to me, ‘Jacob!’ And I his relatives and set out in hot pursuit. He
Exod 3:7 replied, ‘Yes, here I am.’ caught up with Jacob seven days later in the
31:13 12“The angel said, ‘Look up, and you willhill country of Gilead. 24But the previous
Gen 28:10-22
31:15
see that only the streaked, speckled, and night God had appeared to Laban the Ara-
Gen 29:20, 27 spotted males are mating with the females mean in a dream and told him, “I’m warning
31:18 of your flock. For I have seen how Laban hasyou—leave Jacob alone!”
Gen 25:20 25Laban caught up with Jacob as he was
31:19
treated you. 13I am the God who appeared to
Judg 17:5 you at Bethel, the place where you anointed camped in the hill country of Gilead, and
31:20 the pillar of stone and made your vow to me.he set up his camp not far from Jacob’s.
Gen 31:27 26“What do you mean by deceiving me
31:21
Now get ready and leave this country and re-
Gen 37:25 turn to the land of your birth.’ ” like this?” Laban demanded. “How dare
Num 32:1 14Rachel and Leah responded, “That’s you drag my daughters away like prisoners
31:22
Gen 30:36
of war? 27Why did you slip away secretly?
fine with us! We won’t inherit any of our fa-
31:24 ther’s wealth anyway. 15He has reduced our Why did you deceive me? And why didn’t
Gen 25:20
rights to those of foreign women. And after you say you wanted to leave? I would have
31:28
Gen 31:55 he sold us, he wasted the money you paid given you a farewell feast, with singing and
31:31 him for us. 16All the wealth God has given music, accompanied by tambourines and
Gen 20:11 you from our father legally belongs to us harps. 28Why didn’t you let me kiss my
31:32
and our children. So go ahead and do what- daughters and grandchildren and tell them
Gen 44:9
ever God has told you.” good-bye? You have acted very foolishly! 29I
17So Jacob put his wives and children could destroy you, but the God of your fa-
on camels, 18and he drove all his livestock ther appeared to me last night and warned
in front of him. He packed all the belong- me, ‘Leave Jacob alone!’ 30I can understand
ings he had acquired in Paddan-aram and your feeling that you must go, and your in-
set out for the land of Canaan, where his tense longing for your father’s home. But
why have you stolen my gods?”
father, Isaac, lived. 19At the time they left, 31“I rushed away because I was afraid,”
Laban was some distance away, shearing
his sheep. Rachel stole her father’s house- Jacob answered. “I thought you would take
hold idols and took them with her. 20Jacob your daughters from me by force. 32But as
out witted Laban the Aramean, for they set for your gods, see if you can find them, and
out secretly and never told Laban they were let the person who has taken them die! And
if you find any thing else that belongs to
leav ing. 21So Jacob took all his possessions
with him and crossed the Euphrates River, you, identify it before all these relatives of
ours, and I will give it back!” But Jacob did
heading for the hill country of Gilead.
not know that Rachel had stolen the house-
Dispute between Laban and Jacob hold idols.
22Three days later, Laban was told that Ja- 33Laban went first into Jacob’s tent to
cob had fled. So he gathered a group of search there, then into Leah’s, and then
23

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
31:13 the God who appeared to you Whatever her reasons, Rachel’s theft Laban’s estate. When he failed to find
at Bethel: As in Greek version and an almost brought disaster on the fleeing the gods, he asked for a treaty to keep
Aramaic Targum; Hebrew reads the God family when Laban caught up with Jacob away (31:43-53). It took Laban
of Bethel. them. A wordplay shows that Rachel seven days to catch up with Jacob.
31:14-16 The women responded and Jacob were very much alike—Ra- 31:24 leave Jacob alone! (literally Do
immediately that they would go with chel stole (Hebrew wattignob) Laban’s not speak to Jacob either good or evil):
Jacob because God had blessed him. household gods, and Jacob outwitted God commanded Laban not to take
They were very willing to leave Laban, (Hebrew wayyignob, “stole the heart of, justice into his own hands. When we try
who had squandered their wealth (the deceived”) Laban. to enact our own sense of good and evil
property that would have provided for 31:21 The journey took the family apart from God’s command, we always
them). They knew that what God had from Haran southwest to the land of do evil (see note on 2:9).
given to Jacob would also be theirs. Gilead, just east of the Jordan River in 31:25-30 The dispute between the two
31:17-21 Jacob left Laban secretly out the north of today’s kingdom of Jordan. men used the language of legal con-
of fear of reprisal (31:31). the Euphrates River: Literally the river. troversies and lawsuits (see also 31:36).
In his first argument, Laban presented
31:19-20 Rachel stole her father’s 31:22-23 The theft of the idols (31:19)
himself as a wounded party that Jacob
household idols: Rachel probably was probably the main reason that
had robbed.
wanted to regain some of the assets La- Laban and his men chased Jacob. It
ban had squandered; possibly she also was one thing for Jacob to take his 31:32 Jacob, so convinced that he
worshiped idols (cp. 35:2-4). To have family and flocks—Laban probably still didn’t have the gods, used an oath that
the idols may have signified claiming believed they were all his—but another unwittingly put Rachel under a death
the family inheritance, as customs in matter entirely to take his household sentence.
subsequent periods indicate. Laban ap- gods. Laban may have feared that Jacob 31:33-35 Laban searched for the
parently felt vulnerable without them. would return someday to claim all of idols but found nothing. Laban never
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the tents of the two ser vant wives—but he my hard work. That is why he appeared to 31:37
Gen 31:33
found nothing. Finally, he went into Rachel’s you last night and rebuked you!” 31:38
tent. 34But Rachel had taken the household Gen 27:44
Jacob’s Treaty with Laban
idols and hidden them in her camel saddle, 43Then Laban replied to Jacob, “These
31:39
Exod 22:10-13
and now she was sit ting on them. When women are my daughters, these children are 31:41
Laban had thoroughly searched her tent my grandchildren, and these flocks are my
Gen 29:30
without finding them, 35she said to her fa- flocks—in fact, every thing you see is mine.
31:42
Gen 29:32
ther, “Please, sir, forgive me if I don’t get up But what can I do now about my daughters 31:44
for you. I’m hav ing my monthly period.” So and their children? 44So come, let’s make a
Gen 21:27, 30
Laban continued his search, but he could covenant, you and I, and it will be a witness
31:45
Gen 28:18
not find the household idols. to our commitment.” Josh 24:26-27
36Then Jacob became very angry, and he 31:48
45So Jacob took a stone and set it up as a
Gen 21:30
challenged Laban. “What’s my crime?” he monument. 46Then he told his family mem- 31:49
demanded. “What have I done wrong to bers, “Gather some stones.” So they gathered Judg 10:17; 11:29
make you chase after me as though I were stones and piled them in a heap. Then Jacob 31:50
Judg 11:10
a criminal? 37You have rummaged through and Laban sat down beside the pile of stones 1 Sam 12:5
every thing I own. Now show me what you to eat a covenant meal. 47To commemorate
Jer 29:23; 42:5
31:52
found that belongs to you! Set it out here the event, Laban called the place Jegar- Gen 31:29, 42
in front of us, before our relatives, for all to sahadutha (which means “witness pile” in 31:53
see. Let them judge between us! Aramaic), and Jacob called it Galeed (which
Gen 24:12
38“For twenty years I have been with
means “witness pile” in Hebrew).
you, caring for your flocks. In all that time 48Then Laban declared, “This pile of
your sheep and goats never miscarried. In stones will stand as a witness to remind us
all those years I never used a single ram of the covenant we have made today.” This
of yours for food. 39If any were attacked explains why it was called Galeed—“Wit-
and killed by wild animals, I never showed ness Pile.” 49But it was also called Mizpah
you the carcass and asked you to reduce (which means “watchtower”), for Laban
the count of your flock. No, I took the loss said, “May the Lord keep watch between
myself! You made me pay for every stolen us to make sure that we keep this covenant
animal, whether it was taken in broad day- when we are out of each other’s sight. 50If
light or in the dark of night. you mistreat my daughters or if you marry
40“I worked for you through the scorching
other wives, God will see it even if no one
heat of the day and through cold and sleep- else does. He is a witness to this covenant
less nights. 41Yes, for twenty years I slaved between us.
in your house! I worked for fourteen years 51“See this pile of stones,” Laban con-
earning your two daughters, and then six tinued, “and see this monument I have set
more years for your flock. And you changed between us. 52They stand between us as wit-
my wages ten times! 42In fact, if the God of nesses of our vows. I will never pass this pile
my father had not been on my side—the of stones to harm you, and you must never
God of Abraham and the fearsome God of pass these stones or this monument to harm
Isaac—you would have sent me away empty- me. 53I call on the God of our ancestors—the
handed. But God has seen your abuse and God of your grandfather Abraham and the
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
dreamed that a woman having her and faithfulness despite Laban’s abuse, 31:49 The witness pile was also called
monthly period would desecrate the and had rewarded Jacob. Laban’s dream watchtower. God would watch over
idols by sitting on them (cp. Lev 15:19- only proved to Jacob that he was in Jacob and Laban and keep them apart,
24). the right. for they could not trust each other.
31:36-42 Jacob retaliated by accusing 31:43-44 Laban pushed for a treaty to 31:50-53 Laban added some face-saving
Laban of false charges and humiliation. settle the dispute—he felt vulnerable, stipulations to the treaty, using many
Laban now became the defendant, for so he wanted to secure the borders. Ja- words to cover up his own untrust-
his charges were demeaning and appar- cob did not need a treaty, since God had worthiness and portray Jacob as the
ently groundless. provided for him and protected him.
unethical party. He even took credit
31:40 Jacob, who preferred domes- 31:45-48 The stone and the heap of for the monument Jacob had erected
tic life (25:27), had for twenty years stones were a monument to the border (this monument I have set, 31:51). The
endured the rigors of the outdoors that treaty between the two men, as a wit- women and children would be much
ness to future generations. Each man safer and better cared for with Jacob
Esau had loved.
named the monument witness pile in than they ever were with Laban.
31:42 on my side . . . and the fearsome his native language. It remained the
God of Isaac (or and the Fear of Isaac): perpetual border between Israel and 31:53 the fearsome God of his father,
The God that Isaac feared was with the kingdom of Aram (Syria), two na- Isaac: Or the Fear of his father, Isaac.
Jacob (31:3), had seen his hard work tions often at war. See note on 31:42.
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31:54
Exod 18:12
God of my grandfather Nahor—to serve as a 9Then Jacob prayed, “O God of my grand-
31:55 judge between us.” father Abraham, and God of my father,
Gen 31:28 So Jacob took an oath before the fear- Isaac—O Lord, you told me, ‘Return to
32:1
Gen 16:11
some God of his father, Isaac, to respect your own land and to your relatives.’ And
2 Kgs 6:16-17 the boundary line. 54Then Jacob offered a you promised me, ‘I will treat you kindly.’ 10I
32:2 sacrifice to God there on the mountain and am not wor thy of all the unfailing love and
Josh 13:26; 21:38
2 Sam 2:8 invited everyone to a covenant feast. After faithfulness you have shown to me, your
32:3 they had eaten, they spent the night on the ser vant. When I left home and crossed
Gen 27:41-42
mountain. the Jordan River, I owned nothing except a
32:4
Gen 31:41
55Laban got up early the next morning, walking stick. Now my household fills two
32:7 and he kissed his grandchildren and his large camps! 11O Lord, please rescue me
Gen 33:1
daughters and blessed them. Then he left from the hand of my brother, Esau. I am
32:9
Gen 28:13-15; 31:13 and returned home. afraid that he is coming to at tack me, along
32:10 with my wives and children. 12But you
Gen 24:27 Jacob Returns Home (32:1–33:20) promised me, ‘I will surely treat you kindly,
32:11 Angels Meet Jacob and I will multiply your descendants until

32
Gen 27:41
32:12 As Jacob started on his way again, they become as numerous as the sands
Gen 28:14 angels of God came to meet him. along the seashore—too many to count.’ ”
32:18 2When Jacob saw them, he exclaimed, “This 13Jacob stayed where he was for the
Gen 32:13
32:20
is God’s camp!” So he named the place Ma- night. Then he selected these gifts from
1 Sam 25:19 hanaim. his possessions to present to his brother,
Esau: 14200 female goats, 20 male goats,
Jacob Sends Gifts to Esau
3Then
200 ewes, 20 rams, 1530 female camels with
Jacob sent messengers ahead to his
their young, 40 cows, 10 bulls, 20 female
brother, Esau, who was liv ing in the region
donkeys, and 10 male donkeys. 16He di-
of Seir in the land of Edom. 4He told them,
vided these animals into herds and assigned
“Give this message to my master Esau: ‘Hum- each to different ser vants. Then he told his
ble greetings from your ser vant Jacob. Until ser vants, “Go ahead of me with the animals,
now I have been liv ing with Uncle Laban,
5and now I own cat tle, donkeys, flocks of
but keep some distance between the herds.”
17He gave these instructions to the men
sheep and goats, and many ser vants, both
leading the first group: “When my brother,
men and women. I have sent these mes-
Esau, meets you, he will ask, ‘Whose ser-
sengers to inform my lord of my coming,
vants are you? Where are you going? Who
hoping that you will be friendly to me.’ ”
owns these animals?’ 18You must reply,
Jacob Prepares to Meet Esau ‘They belong to your ser vant Jacob, but they
6After delivering the message, the messen- are a gift for his master Esau. Look, he is
gers returned to Jacob and reported, “We coming right behind us.’ ”
met your brother, Esau, and he is already 19Jacob gave the same instructions to the
on his way to meet you—with an army second and third herdsmen and to all who
of 400 men!” 7Jacob was terrified at the followed behind the herds: “You must say
news. He divided his household, along the same thing to Esau when you meet him.
with the flocks and herds and camels, into 20And be sure to say, ‘Look, your ser vant Ja-
two groups. 8He thought, “If Esau meets cob is right behind us.’ ”
one group and attacks it, perhaps the other Jacob thought, “I will try to appease him
group can escape.” by sending gifts ahead of me. When I see
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
31:55 Verse 31:55 is numbered 32:1 in tion, as with the earlier vision when 32:9-12 Jacob’s prayer is a wonderful
Hebrew text. he was departing the land (28:10-22). example of how to address God. He
Mahanaim means “two camps.” based his appeal on God’s will, remind-
32:1-32 Verses 32:1-32 are numbered
Jacob’s company and the company of ing God of his relationship with him,
32:2-33 in Hebrew text.
angels were together in one place. his command for him to return to the
32:1 God assured Jacob of his protec- 32:3-5 Apparently inspired by the vision land, and his promise (32:9). He had
tion at a time when Jacob most needed of angels (32:1, Hebrew mal’akim), a correct attitude of genuine humility
such consolation. His journey was both Jacob sent messengers (mal’akim) into and total dependence on God (32:10).
a physical return to his homeland and Edom to meet Esau. Finally, he asked that God rescue him
a spiritual return to the land of God’s from his brother, and he repeated God’s
promised blessing. God protects his 32:7-8 Jacob divided his company into
promises (see 22:17).
two groups or camps (Hebrew makha-
people and fulfills his plan. 32:13-21 Taking a large portion of the
noth, related to “Mahanaim” in 32:2)
32:2 This is God’s camp! Jacob must because he was afraid, remembering wealth God had blessed him with (some
have seen the angels that revealed Esau’s character and his threat to kill 550 animals), Jacob prepared a gift to
God’s presence as a sign of protec- Jacob (see 25:25; 27:41). appease Esau’s anger and gain his favor.
G E N E S I S 3 2 : 2 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86

him in person, perhaps he will be friendly 28“Your name will no longer be Jacob,” 32:22
Deut 3:16
to me.” 21So the gifts were sent on ahead, the man told him. “From now on you will be Josh 12:2
while Jacob himself spent that night in the called Israel, because you have fought with 32:24
Gen 18:2
camp. God and with men and have won.” 32:26
29“Please tell me your name,” Jacob said. Hos 12:3-4
Jacob Wrestles with God
and Becomes Israel “Why do you want to know my name?” the 32:28
Gen 35:10
22During the night Jacob got up and took man replied. Then he blessed Jacob there. 1 Kgs 18:31
30Jacob named the place Peniel (which 32:29
his two wives, his two ser vant wives, and his Exod 3:13
eleven sons and crossed the Jabbok River means “face of God”), for he said, “I have Judg 13:17
with them. 23After taking them to the other seen God face to face, yet my life has been 32:30
Gen 16:13
side, he sent over all his possessions. spared.” 31The sun was rising as Jacob left Exod 24:10; 33:20
24This left Jacob all alone in the camp, Peniel, and he was limping because of the Num 12:8
Deut 5:24; 34:10
and a man came and wrestled with him un- injury to his hip. 32(Even today the people Judg 6:22
John 1:18
til the dawn began to break. 25When the of Israel don’t eat the tendon near the hip 32:31
man saw that he would not win the match, socket because of what happened that Judg 8:8-9
he touched Jacob’s hip and wrenched it out night when the man strained the tendon of 33:1
Gen 32:6-7
of its socket. 26Then the man said, “Let me Jacob’s hip.)
go, for the dawn is breaking!”
But Jacob said, “I will not let you go unless Jacob and Esau Make Peace
you bless me.”
27“What is your name?” the man asked.
He replied, “Jacob.”
33
Then Jacob looked up and saw Esau
coming with his 400 men. So he di-
vided the children among Leah, Rachel, and
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
32:22-32 Before Jacob returned to the question was really about Jacob’s reflect an ancient understanding that
land God had promised him, God met character, not his identity (cp. 3:9; 4:9). no one could see God and live (see Exod
him, crippled him, and blessed him, By giving his name, Jacob confessed his 33:20).
changing his name to Israel. This episode nature, his way of doing things as “Heel- 32:31 Peniel: Hebrew Penuel, a variant
was a significant turning point for him. grabber, Deceiver, Usurper.” Before God spelling of Peniel. he was limping: God
32:22-24 The Jabbok River flows would bless him, he had to acknowl- injured Jacob’s hip, thus curtailing his
westward to the Jordan Valley, dividing edge who he was, and then God would proud self-sufficiency. Since the Lord
the region of Bashan on the north from change his identity. had restricted his natural strength, Jacob
Gilead on the south. Wordplays on 32:28 Jacob sounds like the Hebrew would have to rely on the Lord with
Jacob’s name and character preserve words for “heel” and “deceiver.” Israel greater faith. He had thought that re-
the memory of this encounter. Jacob means “God fights.” God first had to turning to his land would be a matter of
(Hebrew ya‘aqob), while at Jabbok fight with him, but now God would fight outwitting his brother once again (32:3-
(Hebrew yabboq), wrestled (Hebrew for him. Jacob’s name was thus full of 21), but here at the land’s threshold he
wayye’abeq). Through his fight with promise for Jacob and his descendants. met its true proprietor. He would get
an adversary to receive the blessing, you have fought with God and with the land, but only if God fought for him.
Jacob’s name would be changed, and men: Through his entire life, Jacob had Self-sufficiency—trying to achieve the
his deceptive striving would partially been seizing God’s blessing by his own blessing by our own strength or by the
give way to faith as his way of life. abilities and by any means possible. ways of the world—will not suffice. If we
Jacob knew the importance of the persist, God may have to cripple our self-
32:24 a man came: The narrative sufficiency to make us trust him more.
blessing, but he was too self-sufficient
unfolds as the event did for Jacob. No
and proud to let the blessing be given 32:32 The story includes a dietary
details are given about the assailant,
to him. He had been fighting God long restriction for Israel that became a
who later refused to identify himself
before this encounter. and have won: custom but was not put into law. This
(32:29). until the dawn: The darkness
He had prevailed in his struggles with custom helped preserve the memory
fit Jacob’s situation and increased the
Esau and with Laban; now he prevailed of the story. Observant Jews still refuse
fear and uncertainty that seized him.
in obtaining God’s blessing. to eat the tendons of an animal’s
In the darkness he had no idea who it
was—it might have been one of Esau’s 32:29 Jacob knew who was with him hindquarters.
men, or Laban’s. (32:30); the request was his attempt to 33:1-17 Jacob’s long-anticipated
regain some control. God would not meeting with his brother Esau turned
32:25 he touched Jacob’s hip and reveal his name, which cannot be had
wrenched it out of its socket: Jacob, the out far better than he had feared.
on demand. Esau’s changed heart is an example of
deceitful fighter, could fight no more.
32:30 Peniel (which means “face of how “God fights” (32:28). Earlier, he
When his assailant fought him as man
God”): The name shows that Jacob had cared little about the birthright
to man, Jacob could hold his own. But
recognized the man as a manifesta- (25:32-34); now he cared little for old
like so many of his own rivals, he had
tion of God (a theophany). yet my life grudges. Jacob recognized that God had
now more than met his match. intervened.
has been spared (or and I have been
32:26 At daybreak, the significance of rescued): The saying probably meant 33:1-2 Jacob’s identity had been
this fight began to dawn on Jacob. He that Jacob realized that his prayer to changed (32:27-28), but he had not yet
realized who his assailant was, and be rescued from Esau (32:11) had been learned to live up to the new name; he
since it was futile to fight, he held on to answered, for if he could meet God like still showed the favoritism that divides
obtain God’s blessing. this and walk away, he had nothing to families. He lined up his family and
32:27 What is your name? The Lord’s fear from Esau. The saying may also his possessions in the order of their
87 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 3 3 : 1 1

33:3
Gen 18:2; 42:6
his two ser vant wives. 2He put the ser vant and they bowed before him. Finally, Joseph
33:4 wives and their children at the front, Leah and Rachel came for ward and bowed be-
Gen 45:14-15 and her children next, and Rachel and Jo- fore him.
33:5
Gen 48:9
seph last. 3Then Jacob went on ahead. As 8“And what were all the flocks and herds

33:8 he approached his brother, he bowed to the I met as I came?” Esau asked.
Gen 32:14-16 ground seven times before him. 4Then Esau Jacob replied, “They are a gift, my lord, to
ran to meet him and embraced him, threw ensure your friendship.”
his arms around his neck, and kissed him. 9“My brother, I have plenty,” Esau an-
And they both wept. swered. “Keep what you have for yourself.”
5Then Esau looked at the women and 10But Jacob insisted, “No, if I have found
children and asked, “Who are these people favor with you, please accept this gift from
with you?” me. And what a relief to see your friendly
“These are the children God has gra- smile. It is like seeing the face of God!
ciously given to me, your ser vant,” Jacob 11Please take this gift I have brought you,
replied. 6Then the ser vant wives came for- for God has been very gracious to me. I have
ward with their children and bowed before more than enough.” And because Jacob in-
him. 7Next came Leah with her children, sisted, Esau finally accepted the gift.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Jacob’s Family in Canaan (32:1–38:30).
When Jacob returned to Canaan from
Haran, after making a treaty with Laban
at Mizpah (31:48-49), he met angels at
MAHANAIM (32:1-2) and wrestled with
God at PENIEL (32:22-32). After making
peace with Esau (33:1-16), Jacob traveled
to SUCCOTH (33:17) and then SHECHEM
(33:18-20; cp. 12:6-7). After the conflict
with the people of Shechem (ch 34), at
God’s instruction Jacob moved to BETHEL
(35:1-15; cp. 12:8; 13:1-4; 28:10-22).
After Jacob left Bethel, Rachel died
in childbirth on the way to Ephrath
(=BETHLEHEM, 35:16-20; cp. 1 Sam 10:2;
Jer 31:15). Jacob continued to HEBRON
(35:27), where he was reunited with his
father. There he settled, and from there
Joseph later went to find his brothers
(37:14). Joseph’s route to SHECHEM and
then DOTHAN is shown (37:14-17), as is
the possible route of the Ishmaelite
traders from GILEAD to EGYPT (37:25-36).
ADULLAM, where Judah moved (38:1), is
also shown.

and to Esau as his lord (33:8, 13-15);

Esau called Jacob “my brother” (33:9).
Jacob was cautiously warding off any
possible retaliation by reversing the
words of the oracle (25:23).
33:7 Among Jacob’s sons, only Joseph is
named; he was Jacob’s favorite son and
the recipient of the blessing.
33:10 Jacob knew that Esau’s friendly
greeting was God’s work, secured at
Peniel when he saw God face to face.
33:11 this gift I have brought you (liter-
ally my blessing): Jacob perceived Esau
importance to him, with the slave wives (33:3), using an honorific title (33:8, as a threat and tried to appease him
and their children in front (to face 13), making introductions (33:6-7), and with a gift (cp. 2 Kgs 17:3-4; 18:7, 14;
danger first), Leah’s group behind them, presenting gifts (33:8). 2 Chr 28:21), perhaps in a guilty attempt
and Rachel and Joseph in the back, 33:4 Esau’s friendly greeting was an an- to undo the past. Jacob would not take
where it was safest. swer to prayer (32:11). God had rescued no for an answer.
33:3-13 Even though Jacob had nothing Jacob from Esau’s revenge.
to fear, he was afraid and tried to ap- 33:5 your servant: In talking with his
pease his brother. He assumed the role brother, Jacob continued to refer to
of a servant before royalty by bowing himself as Esau’s servant (also 33:14)
G E N E S I S 3 3 : 1 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 88

12“Well,” Esau said, “let’s be going. I will ther of Shechem, for 100 pieces of silver. 33:14
Gen 32:3
lead the way.” 20And there he built an altar and named it
33:17
13But Jacob replied, “You can see, my lord, El-Elohe-Israel. Judg 8:5, 14
Ps 60:6
that some of the children are very young, 33:18
and the flocks and herds have their young, The Danger of Intermarriage (34:1-31) Gen 12:6; 25:20
Dinah Is Defiled
too. If they are driven too hard, even for one 33:19

34
Josh 24:32
day, all the animals could die. 14Please, my One day Dinah, the daughter of Ja- John 4:5
lord, go ahead of your ser vant. We will fol- cob and Leah, went to visit some 34:1
of the young women who lived in the area.
low slowly, at a pace that is comfortable for Gen 30:21
2But when the local prince, Shechem son of 34:2
the livestock and the children. I will meet Deut 21:14
you at Seir.” Hamor the Hivite, saw Dinah, he seized her 2 Sam 13:14
and raped her. 3But then he fell in love with
15“All right,” Esau said, “but at least let me 34:4
Gen 21:21
assign some of my men to guide and protect her, and he tried to win her affection with 34:7
you.” tender words. 4He said to his father, Hamor, 2 Sam 13:12
Jacob responded, “That’s not necessary. “Get me this young girl. I want to marry her.”
It’s enough that you’ve received me warmly, 5Soon Jacob heard that Shechem had

my lord!” defiled his daughter, Dinah. But since his

16So Esau turned around and started back sons were out in the fields herding his live-
to Seir that same day. 17Jacob, on the otherstock, he said nothing until they returned.
hand, traveled on to Succoth. There he built6Hamor, Shechem’s father, came to discuss

himself a house and made shelters for his the matter with Jacob. 7Meanwhile, Jacob’s
livestock. That is why the place was named sons had come in from the field as soon
Succoth (which means “shelters”). as they heard what had happened. They
were shocked and furious that their sis-
Jacob Moves to Shechem
18Later, hav ing traveled all the way from ter had been raped. Shechem had done a
disgraceful thing against Jacob’s family,
Paddan-aram, Jacob arrived safely at the
something that should never be done.
town of Shechem, in the land of Canaan.
There he set up camp outside the town. Intermarriage with Shechem Negotiated
19Jacob bought the plot of land where he 8Hamor tried to speak with Jacob and his
camped from the family of Hamor, the fa- sons. “My son Shechem is truly in love with
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
33:12-15 Despite Esau’s apparent ence became a threat. This account is tion of customary decency (cp. Judg
magnanimity, Jacob was wary and a stern warning to the Israelites about 14:2; see 1 Cor 13:4-7; 1 Jn 4:10). His
cleverly avoided traveling with his the possibility of their being defiled by character illustrated why Israel needed
brother. I will meet you at Seir: Jacob’s the Canaanites. The nation of Israel was to remain separate from the Canaanites.
lie manifests his old character, living by later commanded not to intermarry 34:5-7 Jacob’s response to this crime is
deception rather than by faith. or make treaties with them, for they surprising. When he heard that Dinah
were a corrupt and corrupting people. had been defiled, he said nothing about
33:16-17 Instead of following Esau This chapter implicitly warns against
south to Seir as promised, Jacob again it until his sons came home. Because
becoming familiar with the way they Jacob did not act, his sons did, though
deceived his brother, then headed in lived (34:1-2). It also taught Israel that
the opposite direction to Succoth, east without the wisdom and integrity
in dealing with the Canaanites, they necessary for justice. Dinah’s full
of the Jordan River and north of the were to keep their integrity and not
Jabbok. brothers were shocked and furious that
use the holy things of the covenant Shechem had done such a disgraceful
33:18-20 These verses form an epilogue for deception and slaughter (34:13); thing against Jacob’s family (literally
to Jacob’s adventures outside the land. Israel’s reputation was at stake in the a disgraceful thing in Israel; this is the
He returned in peace with a large fam- land (34:30). For their ruthless violence, first use of the name Israel to describe
ily and many possessions. Jacob, like Simeon and Levi were passed over in the family). This sexual crime was an
Abraham, built an altar at Shechem (see the birthright blessing (49:5-7). outrage against the community of God’s
12:6-8) and purchased land from the 34:1-2 As far as we know, Dinah was people and deserved punishment, but
family of Hamor. Jacob’s only daughter (30:21). Her seem- the leader of the clan did nothing.
33:19 100 pieces of silver: Hebrew ingly innocent but unguarded visit to 34:8-10 Hamor proposed an alliance
100 kesitahs; the value or weight of the some of the young women who lived in of intermarriage with the prospect of
kesitah is no longer known. the area was actually naive and foolish, mutual economic benefit, but God had
because the local Hivites were very cor- already promised Jacob everything,
33:20 El-Elohe-Israel means “God, the rupt, not safe or trustworthy. Shechem
God of Israel.” The name of the altar including the land (34:10; see 14:21-24).
. . . seized her and raped her: Shechem Hamor wanted to gain control of Israel’s
commemorated Jacob’s relationship violated and debased Dinah, so she had wealth (34:23); no good could come
with God. Jacob publicly proclaimed no chance for a proper marriage. of trusting the defiling Canaanites.
that God was his God, and that God
34:3-4 While Shechem’s intense feelings For some of these reasons, intermar-
had led him back to the land he would for Dinah made him willing to undergo riage with Canaanites was not allowed
inherit. significant hardship (34:11-12, 17-18, under the law (see Exod 23:27-33; Deut
34:1-31 Once Jacob and his family 24), the way he showed his “love” for 7:1-5)—unless, of course, they came to
settled in the land, the Canaanite pres- her was selfish, impetuous, and in viola- faith (see Josh 2:1-15; 6:23-25; Matt 1:5).
89 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 3 5 : 1

34:10
Gen 33:19
your daughter,” he said. “Please let him this, all their livestock and possessions will
34:12 marry her. 9In fact, let’s arrange other mar- eventually be ours. Come, let’s agree to their
Exod 22:16 riages, too. You give us your daughters for terms and let them settle here among us.”
34:13
Gen 27:36
our sons, and we will give you our daughters Jacob’s Sons Destroy Shechem
34:14 for your sons. 10And you may live among 24So all the men in the town council agreed
Gen 17:14 us; the land is open to you! Settle here and with Hamor and Shechem, and every male
34:19
Gen 29:20
trade with us. And feel free to buy property in the town was circumcised. 25But three
34:22 in the area.” days later, when their wounds were still
Gen 34:15 11Then Shechem himself spoke to Di-
sore, two of Jacob’s sons, Simeon and Levi,
34:25
Gen 49:5-7
nah’s father and brothers. “Please be kind who were Dinah’s full brothers, took their
Josh 5:8 to me, and let me marry her,” he begged. “I swords and entered the town without op-
34:28 will give you whatever you ask. 12No matter position. Then they slaughtered every male
Gen 43:18
34:30
what dowry or gift you demand, I will gladly there, 26including Hamor and his son She-
Gen 13:7; 49:5-7 pay it—just give me the girl as my wife.” chem. They killed them with their swords,
Exod 5:21 13But since Shechem had defiled their
2 Sam 10:6 then took Dinah from Shechem’s house and
1 Chr 16:19 sister, Dinah, Jacob’s sons responded de- returned to their camp.
35:1
Gen 12:8; 28:19
ceitfully to Shechem and his father, Hamor. 27Meanwhile, the rest of Jacob’s sons ar-
14They said to them, “We couldn’t possibly
rived. Finding the men slaughtered, they
allow this, because you’re not circumcised. plundered the town because their sister
It would be a disgrace for our sister to marry had been defiled there. 28They seized all
a man like you! 15But here is a solution. If the flocks and herds and donkeys—every-
every man among you will be circumcised thing they could lay their hands on, both
like we are, 16then we will give you our inside the town and outside in the fields.
daughters, and we’ll take your daughters 29They looted all their wealth and plun-
for ourselves. We will live among you and dered their houses. They also took all their
become one people. 17But if you don’t agree little children and wives and led them away
to be circumcised, we will take her and be as captives.
on our way.” 30After ward Jacob said to Simeon and
18Hamor and his son Shechem agreed to
Levi, “You have ruined me! You’ve made
their proposal. 19Shechem wasted no time me stink among all the people of this land—
in acting on this request, for he wanted Ja- among all the Canaanites and Perizzites.
cob’s daughter desperately. Shechem was We are so few that they will join forces and
a highly respected member of his family, crush us. I will be ruined, and my entire
20and he went with his father, Hamor, to
household will be wiped out!”
present this proposal to the leaders at the 31“But why should we let him treat our
town gate. sister like a prostitute?” they retorted an-
21“These men are our friends,” they said. grily.
“Let’s invite them to live here among us and
trade freely. Look, the land is large enough Jacob’s Return to Bethel (35:1-15)
to hold them. We can take their daughters
as wives and let them marry ours. 22But they
will consider stay ing here and becoming
35 Then God said to Jacob, “Get ready
and move to Bethel and settle
there. Build an altar there to the God who
one people with us only if all of our men are appeared to you when you fled from your
circumcised, just as they are. 23But if we do brother, Esau.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
34:13-17 Dinah’s brothers responded to circumcision to deceive and slaughter 35:1-29 This chapter highlights God’s
the proposal without waiting for Jacob the Canaanites, they showed disdain for promises, Jacob’s vow, and the transi-
to respond, and they acted deceit- the sign of the covenant. Their slaughter tion to Jacob’s sons’ carrying on the
fully. They may not have thought that of all the males and their plunder of covenant. Deborah, Rachel, and Isaac
Shechem and his people would ever the city was not justice, but brutal all died, marking the end of an era
agree to the rite of circumcision, but and excessive revenge. In their moral and of the account of Isaac’s family
they knew what they would do if the outrage and desire to right the wrong, (25:19–35:29). Idols were removed
Canaanites accepted (34:25). (35:1-4) and pure worship was estab-
they should have demanded compensa-
lished (35:6-7). During this transition,
34:18-24 The Canaanites accepted the tion (see Exod 22:16-17; Deut 22:28-29). the faith had to be revitalized so that
stipulation and every male in the town Instead, their passionate act of rage cost the covenant could be carried forward
was circumcised. This was not just to them their birthright blessing (49:5-7). by Jacob’s sons.
allow Shechem to marry Dinah, but to 34:30 Jacob responded again out of 35:1-7 Jacob returned to Bethel, about
give them the opportunity to acquire fear of what would happen to him, but fifteen miles south of Shechem, to com-
everything that Jacob possessed (34:23). God caused the people of this land to plete the vows he had made at Bethel
34:25-29 When Simeon and Levi used fear him instead (35:5). (28:20-22).
G E N E S I S 3 5 : 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90

2So Jacob told everyone in his household, gave to Abraham and Isaac. Yes, I will give 35:2
Gen 31:19
“Get rid of all your pagan idols, purify your- it to you and your idescendants after you.” 35:3
selves, and put on clean clothing. 3We are 13Then God went up from the place where Gen 28:15-22
now going to Bethel, where I will build an he had spoken to Jacob. 35:4
Exod 32:3
altar to the God who answered my prayers 14Jacob set up a stone pillar to mark the Judg 8:24
Hos 2:13
when I was in distress. He has been with me place where God had spoken to him. Then
35:5
wherever I have gone.” he poured wine over it as an offering to God Exod 15:16
4So they gave Jacob all their pagan idols and anointed the pillar with olive oil. 15And 35:6
Gen 28:19
and earrings, and he buried them under the Jacob named the place Bethel (which means
35:7
great tree near Shechem. 5As they set out, “house of God”), because God had spoken to Gen 28:19
a terror from God spread over the people him there. 35:8
Gen 24:59
in all the towns of that area, so no one at-
Jacob Moves to Mamre (35:16-29) 35:9
tacked Jacob’s family. Rachel Dies in Childbirth Gen 28:13
6Eventually, Jacob and his household ar- 35:10
16Leav ing Bethel, Jacob and his clan moved
Gen 32:28
rived at Luz (also called Bethel) in Canaan. on toward Ephrath. But Rachel went into
7Jacob built an altar there and named the 35:11
Gen 12:2; 17:1, 6
labor while they were still some distance
place El-bethel (which means “God of Bethel”), shadday (7706)
g

away. Her labor pains were intense. 17After Gen 48:3

because God had appeared to him there a very hard delivery, the midwife finally ex-
h
qahal (6951)
Deut 23:2
when he was fleeing from his brother, Esau.
8Soon after this, Rebekah’s old nurse,
claimed, “Don’t be afraid—you have another 35:12
Gen 13:15; 28:13
son!” 18Rachel was about to die, but with i
zera‘ (2233)
Deborah, died. She was buried beneath the
her last breath she named the baby Ben- Gen 48:4

oak tree in the valley below Bethel. Ever

oni (which means “son of my sorrow”). The 35:13
since, the tree has been called Allon-bacuth Judg 6:21; 13:20
baby’s father, however, called him Benjamin 35:14
(which means “oak of weeping”).
9Now that Jacob had returned from
(which means “son of my right hand”). 19So Gen 28:18-19
Rachel died and was buried on the way to 35:16
Paddan-aram, God appeared to him again Ruth 4:11
Ephrath (that is, Bethlehem). 20Jacob set up
at Bethel. God blessed him, 10say ing, “Your 35:17
a stone monument over Rachel’s grave, and Gen 30:22-24
name is Jacob, but you will not be called
it can be seen there to this day. 35:18
Jacob any longer. From now on your name Gen 49:27
will be Israel.” So God renamed him Israel. Reuben’s Transgression 35:19
Gen 48:7
11Then God said, “I am El-Shaddai—‘God 21Then Jacob traveled on and camped be- 35:22
gAlmighty.’ Be fruit ful and multiply. You yond Migdal-eder. 22While he was liv ing Gen 49:4
Lev 18:8
will become a great nation, even hmany there, Reuben had intercourse with Bilhah, 1 Chr 5:1
nations. Kings will be among your descen- his father’s concubine, and Jacob soon
dants! 12And I will give you the land I once heard about it.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
35:2-4 Jacob had vowed wholehearted 35:11-12 God’s reference to himself as (23:1-20; 25:9; 49:30; 50:13), but bur-
devotion to the Lord (28:20-22); es- God Almighty assured Jacob that his ied her in the territory that would be
tablishing this required that his family promise could and would be fulfilled. Benjamin’s (see Josh 18:21-28; 1 Sam
remove all pagan idols and cease their At Bethel, God had promised that Jacob 10:2).
devotion to other gods. God permits no would have descendants in the land 35:20 it can be seen there to this day:
rivals; only the Lord was to be their God (cp. 28:13-14); here he added that his This seems to be a later editorial com-
(cp. Josh 5:1-9). descendants would include kings (see ment by someone who was living in
35:3 He has been with me wherever 17:6).
the land after the conquest and giving
I have gone: God had fulfilled his 35:14-15 In fulfilling his vow (28:20-22), directions to the tomb (see Introduction
promises (28:15; 31:3), so Jacob must Jacob’s actions were almost identical to to Genesis: “Composition,” p. 16).
fulfill his vow. his actions in the earlier experience at
35:21 Jacob: Hebrew Israel; also in
35:5 a terror from God: People had Bethel (cp. 28:16-19).
35:22a. The names “Jacob” and “Israel”
heard about the massacre of Shechem 35:16-20 Benjamin’s birth completed are often interchanged throughout the
(34:25-30). the family, but it was a sorrowful event Old Testament, referring sometimes to
35:6-7 Jacob built an altar at Bethel as because Rachel died in childbirth (see the individual patriarch and sometimes
God had instructed (35:1; cp. 12:8). note on 31:32). to the nation.
35:9-15 At Bethel, God confirmed the 35:18 Rachel found the name son of 35:22 Reuben had intercourse with
promise he had made there earlier; he my sorrow appropriate to the situa- Bilhah, thus defiling his father’s mar-
reiterated Jacob’s change of name from tion, but Jacob did not want such a riage bed. Perhaps Reuben, as the
Jacob to Israel as proof that the blessing sad name for his son, so he changed oldest son, was trying to replace his
had been given. it to son of my right hand. Jacob thus father as head of the clan by a pagan
35:10 Jacob’s name change is reiterated turned the day of sorrow into a day of procedure (cp. 2 Sam 16:15-22), but by
and confirmed (cp. 41:32). Jacob sounds hope that gave his son the prospect of this action he lost his birthright (see
like the Hebrew words for “heel” and success. 49:3-4). Jacob soon heard about it,
“deceiver.” Israel means “God fights.” 35:19 Jacob did not carry Rachel’s but he again delayed his response (see
body to the family tomb at Machpelah 49:3-4; cp. 34:5).
91 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 3 6 : 3

35:23-26
//1 Chr 2:1-2
The Twelve Sons of Jacob called Hebron), where Abraham and Isaac
35:23
These are the names of the twelve sons of had both lived as foreigners. 28Isaac lived
Gen 29:31-35; Jacob: for 180 years. 29Then he breathed his last
30:18-20
35:24 23The sons of Leah were Reuben (Jacob’s
and died at a ripe old age, joining his ances-
Gen 30:24 tors in death. And his sons, Esau and Jacob,
oldest son), Simeon, Levi, Judah, Issachar, buried him.
35:25
Gen 30:5-8 and Zebulun.
35:26 24The sons of Rachel were Joseph and Ben-
Gen 30:10-13 10. THE ACCOUNT OF ESAU’S
jamin. DESCENDANTS (36:1–37:1)
35:27 25The sons of Bilhah, Rachel’s ser vant, were
Gen 13:18; 23:2 Esau’s Life
Dan and Naphtali.
36
This is the account of the descen-
35:28
Gen 25:7-8, 20 26The sons of Zilpah, Leah’s ser vant, were
36:1 dants of Esau (also known as Edom).
Gen 25:30 Gad and Asher. 2Esau mar ried two young women from
36:2 These are the names of the sons who were Canaan: Adah, the daughter of Elon the
Gen 26:34
1 Chr 1:40
born to Jacob at Paddan-aram. Hittite; and Oholibamah, the daughter of
36:3 Jacob Returns to Isaac; Isaac’s Death Anah and granddaughter of Zibeon the Hi-
Gen 25:13 27So Jacob returned to his father, Isaac, in vite. 3He also mar ried his cousin Basemath,
Mamre, which is near Kiriath-arba (now who was the daughter of Ishmael and the
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Altars (35:1-15)
Gen 8:20-21; 12:7-8; The first recorded altar was built by Noah (8:20-21), though Cain and Abel gave the first offer-
22:9-14; 26:25; ings (4:3-4). The patriarchs built numerous altars (see 8:20-21; 12:7-8; 13:4, 18; 22:9; 26:25;
33:20
Exod 20:24-26; 24:4- 33:20; 35:1, 14-15). These altars designated sacred sites of divine revelation and personal
5; 27:1-8 land claims in the Promised Land, both north (in Shechem) and south (in Beersheba). Altars
Josh 22:10-34
1 Kgs 18:20-40 were made of stone, earth, brick, or metal and wood. Their table-like form allowed smoke
2 Kgs 23:10-20 to rise unhindered. Intended as memorials or places for sacrifice, an altar was the most
Hos 8:11
Matt 5:23-24
common image of worship in the OT and in the wider ancient world. The typical altar was
Heb 13:10-14 on a raised platform accessed by a ramp or stairway; this elevated the sacrificial worship
Rev 6:9; 8:3-5 toward heaven. The four horns on the corners of the altar marked off the sacred space of
meeting between divine and human realms. Through sacrifice and burning, the offering was
transferred from the visible to the invisible world. Altars were both religious monuments and
places of refuge where fugitives could find asylum (see Exod 21:14).
Jesus unites the various aspects of the altar imagery in himself as high priest, sacrificial
lamb, and altar (see Heb 4:14-15; 7:24, 27; 9:14, 26;
10:10; 13:10, 12). Jesus anticipated his own sacrifice in
his reference to the blood of martyrs (see Matt 23:35;
Luke 11:51). The enthroned Lamb in Revelation removes
the need for temple and altar (Rev 21:22). The cross is
the final altar; Jesus’ death is the new covenant memo-
rial and his body is the place of sanctuary (Heb 13:10).
Altars of the Patriarchs (35:1-15). Several of the patriarchs built
altars, including Noah (8:20), Abraham (12:7, 8; 13:18; 22:9),
Isaac (26:25), and Jacob (33:20; 35:7). These altars were prob-
ably made of piles of uncut stone, as God later instructed Israel
(Exod 20:25; Deut 27:5-6; cp. Josh 8:30-31).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
35:23-26 The twelve sons became lead- two points. First, Esau’s sons were 36:2-3 Esau’s three wives—Adah,
ers of the twelve tribes of Israel. Their born . . . in the land of Canaan (36:5) Oholibamah, and Basemath—are listed.
names are the firstfruits of the nation. before he moved to Seir (36:8). Jacob’s Two of these wives’ names are differ-
35:27-29 Esau and Jacob (listed here in children, by contrast, were almost all ent from those listed earlier (26:34;
ordinary birth order) came together— born outside the land but then moved 28:9). Perhaps the others died, or Esau
probably for the first time since they had into it. God was giving the land to Jacob favored these three among a total of
reconciled (33:16-17)—to bury Isaac in and his descendants and so made room six, or these were just different names
Hebron (see 13:18; 23:1-2, 17-19). for them by providing for Esau in a dif- for the same three. There is not enough
36:1-43 The book turns to the accounts ferent place. Second, Esau’s other name information to decide.
of Isaac’s sons, concluding the unchosen was Edom. Israel often struggled with 36:2 Oholibamah was a great-
line of Esau (ch 36) before proceeding the Edomites (see 1 Sam 21:7; 22:9-22; granddaughter of Seir the Horite, whose
with the chosen line of Jacob (ch 37). Obad 1:1-21; see also “Herod the Great” descendants lived in Edom when Esau
36:1-8 The account of Esau stresses at Matt 2:1-20, p. 1578). went to live there (36:20, 25).
G E N E S I S 3 6 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92

sister of Nebaioth. 4Adah gave birth to a the clan leaders in the land of Edom who 36:4
1 Chr 1:35
son named Eliphaz for Esau. Basemath gave descended from Reuel. All these were 36:5
birth to a son named Reuel. 5Oholibamah descendants of Esau’s wife Basemath. Gen 36:18
gave birth to sons named Jeush, Jalam, and 18 The descendants of Esau and his wife 36:7
Gen 13:6
Korah. All these sons were born to Esau in Oholibamah became the leaders of the 36:8
the land of Canaan. clans of Jeush, Jalam, and Korah. These Gen 14:6; 25:30
6Esau took his wives, his children, and his are the clan leaders who descended 36:9
Gen 36:43
entire household, along with his livestock from Esau’s wife Oholibamah, the daugh- 36:10-14
and cattle—all the wealth he had acquired ter of Anah. //1 Chr 1:35-37
in the land of Canaan—and moved away 19These are the clans descended from Esau 36:19
1 Chr 1:35
from his brother, Jacob. 7There was not (also known as Edom), identified by their
36:20-28
enough land to support them both because clan leaders. //1 Chr 1:38-42
of all the livestock and possessions they had 36:20
acquired. 8So Esau (also known as Edom) 20 Original Peoples of Edom Gen 14:6
Deut 2:12, 22
settled in the hill country of Seir. These are the names of the tribes that
36:25
descended from Seir the Horite. They Gen 36:2, 5, 14, 18
Esau’s Descendants lived in the land of Edom: Lotan, Shobal, 1 Chr 1:41
9This is the account of Esau’s descendants, 36:27
Zibeon, Anah, 21Dishon, Ezer, and Dishan. 1 Chr 1:38, 42
the Edomites, who lived in the hill country These were the Horite clan leaders, the de- 36:29-30
of Seir. scendants of Seir, who lived in the land of Gen 36:20
36:31-43
10These are the names of Esau’s sons: Eli- Edom. //1 Chr 1:43-54
phaz, the son of Esau’s wife Adah; and 22The descendants of Lotan were Hori
Reuel, the son of Esau’s wife Basemath. and Hemam. Lotan’s sister was named
11The descendants of Eliphaz were Te-
Timna.
man, Omar, Zepho, Gatam, and Kenaz. 23The descendants of Shobal were Alvan,
12Timna, the concubine of Esau’s son
Manahath, Ebal, Shepho, and Onam.
Eliphaz, gave birth to a son named Ama- 24The descendants of Zibeon were Aiah
lek. These are the descendants of Esau’s and Anah. (This is the Anah who discov-
wife Adah. ered the hot springs in the wilderness
13The descendants of Reuel were Nahath,
while he was grazing his father’s don-
Zerah, Shammah, and Mizzah. These are keys.)
the descendants of Esau’s wife Basemath. 25The descendants of Anah were his son,
14Esau also had sons through Oholibamah,
Dishon, and his daughter, Oholibamah.
the daughter of Anah and granddaughter 26The descendants of Dishon were Hem-
of Zibeon. Their names were Jeush, Ja- dan, Eshban, Ithran, and Keran.
lam, and Korah. 27The descendants of Ezer were Bilhan,
15These are the descendants of Esau who be- Zaavan, and Akan.
came the leaders of various clans: 28The descendants of Dishan were Uz and
Aran.
The descendants of Esau’s oldest son, Eli- 29So these were the leaders of the Horite
phaz, became the leaders of the clans clans: Lotan, Shobal, Zibeon, Anah, 30Di-
of Teman, Omar, Zepho, Kenaz, 16Ko- shon, Ezer, and Dishan. The Horite clans are
rah, Gatam, and Amalek. These are the named after their clan leaders, who lived in
clan leaders in the land of Edom who
the land of Seir.
descended from Eliphaz. All these were
descendants of Esau’s wife Adah. Rulers of Edom
17The descendants of Esau’s son Reuel be- 31These are the kings who ruled in the land

came the leaders of the clans of Nahath, of Edom before any king ruled over the Is-
Zerah, Shammah, and Mizzah. These are raelites:
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
36:7-8 Esau, like Lot, left for the eastern dants had positions as leaders of vari- 36:31-39 It is not clear how these kings
land (cp. 13:5-6). ous clans. A picture begins to emerge of Edom were related to Esau. The clans
36:9-43 This passage begins a second of Esau as a grand overlord of tribes (cp. in Edom followed the same pattern of
account of Esau’s descendants (36:1); it 36:40-43). organization as the later tribes of Israel.
traces the family to subsequent genera- 36:20-30 Seir the Horite was an early They eventually chose a king from one
tions and alliances. inhabitant of the land; his descendants of their tribes and carried on a line of
36:9-14 The descendants of Esau’s five populated the region until Esau moved succession from him.
sons are named. in and displaced them (Deut 2:12). 36:31 before any king ruled over the
36:15-19 Thirteen of Esau’s descen- 36:26 Hebrew Dishan, a variant spelling Israelites (Or before an Israelite king
of Dishon; cp. 36:21, 28. ruled over them): This editorial note was
93 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 3 7 : 6

37:1 32Bela son of Beor, who ruled in Edom listed according to their settlements in the
Gen 17:8; 28:4
37:2 from his city of Dinhabah. land they occupied. They all descended
Gen 35:22-26; 41:46 33When Bela died, Jobab son of Zerah from from Esau, the ancestor of the Edomites.
37:3
Gen 37:23, 32; 44:20
Bozrah became king in his place.
34When Jobab died, Husham from the land Recapitulation and Contrast with Jacob
37:4
Gen 27:41
37:5
Gen 28:12
Num 12:6
of the Temanites became king in his
place.
35When Husham died, Hadad son of Bedad
37
So Jacob settled again in the land of
Canaan, where his father had lived
as a foreigner.
Dan 2:1
became king in his place and ruled from
the city of Avith. He was the one who 11. THE ACCOUNT OF JACOB’S
defeated the Midianites in the land of DESCENDANTS (37:2–50:26)
Moab. Joseph’s Dreams of Prominence (37:2-11)
36When Hadad died, Samlah from the city 2This is the account of Jacob and his family.
of Masrekah became king in his place. When Joseph was seventeen years old, he
37When Samlah died, Shaul from the city
often tended his father’s flocks. He worked
of Rehoboth-on-the-River became king for his half brothers, the sons of his father’s
in his place. wives Bilhah and Zilpah. But Joseph re-
38When Shaul died, Baal-hanan son of Ac-
ported to his father some of the bad things
bor became king in his place. his brothers were doing.
39When Baal-hanan son of Acbor died, 3Jacob loved Joseph more than any of his
Hadad became king in his place and other children because Joseph had been
ruled from the city of Pau. His wife was born to him in his old age. So one day Jacob
Mehetabel, the daughter of Matred and had a special gift made for Joseph—a beau-
granddaughter of Me-zahab. tiful robe. 4But his brothers hated Joseph
40These are the names of the leaders of because their father loved him more than
the clans descended from Esau, who lived the rest of them. They couldn’t say a kind
in the places named for them: Timna, Alvah, word to him.
Jetheth, 41Oholibamah, Elah, Pinon, 42Ke- 5One night Joseph had a dream, and when

naz, Teman, Mibzar, 43Magdiel, and Iram. he told his brothers about it, they hated him
These are the leaders of the clans of Edom, more than ever. 6“Listen to this dream,” he
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
probably inserted into the text during related to those found in wisdom books progresses, we see more of his brothers’
Israel’s monarchy (see note on 35:20). such as Proverbs, Ecclesiastes, and wickedness displayed until, like Cain,
36:39 Hadad: As in some Hebrew Daniel. Wisdom literature assures the they tried to eliminate the brother who
faithful that God brings good out of pleased God.
manuscripts, Samaritan Pentateuch,
and Syriac version (see also 1 Chr 1:50); evil and joy out of pain—if not in this 37:3 Jacob: Hebrew Israel; also in 37:13.
most Hebrew manuscripts read Hadar. life, then certainly in the life to come. See note on 35:21. Jacob loved Joseph
Though the wicked may prosper for a more because Joseph had been born to
36:40-43 These chiefs descended from time, the righteous should hold fast to him in his old age and because he was
Esau, who was a great and powerful their integrity because a higher, more the first son of his favorite wife, Rachel.
overlord. As father of the Edomites, enduring principle of life is realized A beautiful robe (traditionally ren-
he ruled over clans and regions, with through obedience to God. Everyone dered a coat of many colors; the exact
eleven chiefs descended from him. By who aspires to leadership in God’s plan meaning of the Hebrew is uncertain):
separating from Jacob, Esau was begin- should observe how wisdom led to Jacob gave Joseph this robe to demon-
ning to shake Jacob’s yoke from his neck Joseph’s success. Christ Jesus embodied strate that he intended to grant him the
(27:39-40). the life of wisdom portrayed here as largest portion of the inheritance.
37:1 In ch 36, Esau was well on his way no one else could, for he is the wisdom 37:4 Jacob’s favoritism toward Joseph
to power and prosperity; by contrast, Ja- of God. Judah is also an important inflamed his other sons’ hatred of their
cob, still waiting for the promise, settled character in the story. He began as brother. Just as Isaac’s and Rebekah’s
in the land as a foreigner, like his father. irresponsible and mean-spirited as his favoritism had separated their family,
He was still a temporary resident with brothers; but he truly repented, put his Jacob’s favoritism would separate him
a single family. Worldly greatness often life on the line to ransom a child for his from his son Joseph.
comes more swiftly than spiritual great- father, and received a very important 37:5-11 God confirmed his choice of this
ness. Waiting for the promised spiritual inheritance. faithful son as the eventual leader of
blessing while others prosper is a test of the whole family through two symbolic
37:2 The account of Jacob and his family
patience, faith, and perseverance. dreams. This is the first of three dream
tells of Joseph and his brothers. Jacob
37:2–50:26 The story of Joseph and his is still prominent, but the focus is on sequences in chs 37–50 (see 40:1–41:36;
brothers comprises a separate unit in Joseph, who is introduced as an obedi- cp. 15:13; 20:3; 28:12-15; 31:24). Dreams
Genesis, distinct in tone and emphasis ent seventeen-year-old son. Joseph carried weight as a form of divine com-
from the preceding material. It traces reported . . . the bad things his brothers munication, especially if the dream rev-
one continuous series of episodes were doing: Bringing a bad report has elation was given twice. Everyone would
with Joseph at their center. Cycles of never been popular, but it was the right have taken Joseph’s dreams seriously.
repeated motifs structure the entire thing to do and shows that Joseph was
Joseph account. The themes are closely faithful from the beginning. As the story
G E N E S I S 3 7 : 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 94

said. 7“We were out in the field, ty ing up bun- Shechem from their home in the valley of 37:7
Gen 42:6, 9; 43:26
dles of grain. Suddenly my bundle stood up, Hebron. 37:8
and your bundles all gathered around and 15When he ar rived there, a man from the Deut 33:16
bowed low before mine!” area noticed him wandering around the 37:10
Gen 27:29
8His brothers responded, “So you think countryside. “What are you looking for?” 37:11
you will be our king, do you? Do you ac- he asked. Luke 2:19, 51
Acts 7:9
tually think you will reign over us?” And 16“I’m looking for my brothers,” Joseph j
qana’ (7065)
they hated him all the more because of replied. “Do you know where they are pas- Exod 20:5

his dreams and the way he talked about turing their sheep?” 37:13
Gen 33:19
them. 17“Yes,” the man told him. “They have
37:14
9Soon Joseph had another dream, and
moved on from here, but I heard them say, Gen 35:27
again he told his brothers about it. “Listen, ‘Let’s go on to Dothan.’ ” So Joseph followed 37:17
2 Kgs 6:13
I have had another dream,” he said. “The his brothers to Dothan and found them 37:20
sun, moon, and eleven stars bowed low be- there. Gen 37:33
fore me!” 18When Joseph’s brothers saw him com- 37:21
Gen 42:22
10This time he told the dream to his
ing, they recog nized him in the distance. 37:22
father as well as to his brothers, but his fa- As he approached, they made plans to kill Gen 37:29
ther scolded him. “What kind of dream is him. 19“Here comes the dreamer!” they said. 37:23
Gen 37:3
that?” he asked. “Will your mother and I 20“Come on, let’s kill him and throw him
37:24
and your brothers actually come and bow into one of these cisterns. We can tell our Jer 38:6; 41:7
to the ground before you?” 11But while his father, ‘A wild animal has eaten him.’ Then 37:25
Gen 31:21; 37:28
brothers were jjealous of Joseph, his father we’ll see what becomes of his dreams!” Jer 8:22; 46:11
wondered what the dreams meant. 21But when Reuben heard of their scheme,

Joseph Sold into Slavery in Egypt (37:12-36) he came to Joseph’s rescue. “Let’s not kill
12Soon after this, Joseph’s brothers went to him,” he said. 22“Why should we shed any
pasture their father’s flocks at Shechem. blood? Let’s just throw him into this empty
13When they had been gone for some time, cistern here in the wilderness. Then he’ll
Jacob said to Joseph, “Your brothers are pas- die without our lay ing a hand on him.” Reu-
turing the sheep at Shechem. Get ready, and ben was secretly planning to rescue Joseph
I will send you to them.” and return him to his father.
“I’m ready to go,” Joseph replied. 23So when Joseph ar rived, his brothers
14“Go and see how your brothers and the ripped off the beautiful robe he was wear-
flocks are getting along,” Jacob said. “Then ing. 24Then they grabbed him and threw
come back and bring me a report.” So Jacob him into the cistern. Now the cistern was
sent him on his way, and Joseph traveled to empty; there was no water in it. 25Then,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
37:7 The bundles of grain hint at from being fulfilled (37:18-36). These ac- 37:18-20 When Joseph’s brothers saw
how Joseph’s authority over his family tions show that they were not fit to lead him coming, they devised a plot to kill
would be achieved (see 42:1-3). the household of faith. God’s sovereign . . . the dreamer and end his dreams.
37:8 The brothers’ angry response to choice of a leader, especially if the one Earlier, they had unjustly killed the
the revelation, in contrast to Joseph’s chosen is young or appears unqualified, men of Shechem to avenge their sister
honesty and faithfulness, clearly dem- often brings out the true colors of those (ch 34); in the region of Shechem, they
onstrates why they were not chosen for who have to submit to that leader’s au- now plotted unjustly to kill their own
leadership: Leaders in God’s plan cannot thority. The brothers represent people brother out of envy.
be consumed with jealousy and hatred. throughout history who have been 37:21-24 Reuben was perhaps trying to
In their anger, they missed an important driven by envy and malice because they get back into his father’s good graces
part of the revelation—they too would were not committed to doing the Lord’s (35:22) by exercising the leadership
be rulers (stars, 37:9) who would produc- will. Jacob wondered what the dreams of the firstborn (cp. 42:22). Reuben
tively bind their sheaves (37:7). meant because he knew that God would succeeded in saving Joseph’s life, but
37:9 The sun, moon, and eleven stars: choose the next leader, that God could he failed to earn his father’s favor
Astrological symbols often represent choose the younger son to rule over the (37:29-30).
rulers. The dream predicted Joseph’s older sons, and that God could reveal all
37:23 The recurring motif of changed
elevation to a position of authority over this in dreams.
clothes signifies changes in status, posi-
the whole clan of Israel. 37:12-13 It was foolish for Jacob to tion, and authority (see 37:3, 23; 38:14,
37:10 your mother and I: Joseph’s birth send Joseph on such a mission, knowing 19; 39:15-18; 41:14, 42).
mother, Rachel, was dead (35:19). Leah how the brothers felt about him. Joseph 37:25-28 The Ishmaelite traders were
was now the matriarch of the clan. obeyed his father by going to find his descendants of the slave child who was
37:11 His brothers hated Joseph be- brothers despite their hatred for him. cast out for mocking Isaac. Now they
cause they were jealous of him. Rather 37:14-17 The brothers ranged far and would enslave Joseph. When he was
than recognize the hand of God, the wide. Shechem was about fifty miles sold for twenty pieces of silver and car-
brothers tried to prevent the dream from Hebron, and Dothan another ried to Egypt, he was at least preserved
fifteen miles beyond Shechem. alive.
95 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 3 8 : 8

37:28
Gen 39:1; 45:4-5
just as they were sitting down to eat, they kmourned deeply for his son for a long time.
Lev 27:5 looked up and saw a caravan of camels in 35His family all tried to comfort him, but he
Judg 8:22-24
Acts 7:9 the distance coming toward them. It was a refused to be comforted. “I will go to my
37:29 group of Ishmaelite traders taking a load of agrave mourning for my son,” he would say,
Gen 37:34; 44:13
Num 14:6 gum, balm, and aromatic resin from Gilead and then he would weep.
37:30 down to Egypt. 36Meanwhile, the Midianite traders ar-
Gen 42:13, 36 26Judah said to his brothers, “What will rived in Egypt, where they sold Joseph to
37:32
Luke 15:22 we gain by killing our brother? We’d have Potiphar, an officer of Pharaoh, the king of
37:33 to cover up the crime. 27Instead of hurting Egypt. Potiphar was captain of the palace
Gen 37:20; 44:28 him, let’s sell him to those Ishmaelite trad- guard.
37:34
Gen 37:29 ers. After all, he is our brother—our own
k
’abal (0056)
Exod 33:4
flesh and blood!” And his brothers agreed. Judah, Tamar, and the Birth of
28So when the Ishmaelites, who were Mid- Judah’s Offspring (38:1-30)

38
37:35
Gen 44:29 ianite traders, came by, Joseph’s brothers About this time, Judah left home
2 Sam 12:17
Ps 77:2 pulled him out of the cistern and sold him and moved to Adullam, where he
a
she’ol (7585)
Num 16:30
to them for twenty pieces of silver. And the stayed with a man named Hirah. 2There
37:36
traders took him to Egypt. he saw a Canaanite woman, the daughter
Gen 39:1; 40:3 29Some time later, Reuben returned to of Shua, and he married her. When he slept
38:1
Josh 15:35
get Joseph out of the cistern. When he dis- with her, 3she became preg nant and gave
1 Sam 22:1 covered that Joseph was missing, he tore his birth to a son, and he named the boy Er.
38:2 clothes in grief. 30Then he went back to his 4Then she became preg nant again and gave
Gen 24:3; 34:2; 38:12
38:3
brothers and lamented, “The boy is gone! birth to another son, and she named him
Gen 46:12 What will I do now?” Onan. 5And when she gave birth to a third
Num 26:19 31Then the brothers killed a young goat son, she named him Shelah. At the time of
38:6
Matt 1:3 and dipped Joseph’s robe in its blood. Shelah’s birth, they were liv ing at Kezib.
38:7 32They sent the beautiful robe to their father 6In the course of time, Judah ar ranged
Gen 6:5; 13:13; 19:13;
38:10 with this message: “Look at what we found. for his firstborn son, Er, to marry a young
1 Chr 2:3 Doesn’t this robe belong to your son?” woman named Tamar. 7But Er was a wicked
38:8
Num 36:8
33Their father recog nized it immediately. man in the Lord’s sight, so the Lord took
Deut 25:5-10 “Yes,” he said, “it is my son’s robe. A wild ani- his life. 8Then Judah said to Er’s brother
*Matt 22:24
*Mark 12:19 mal must have eaten him. Joseph has clearly Onan, “Go and marry Tamar, as our law re-
been torn to pieces!” 34Then Jacob tore his quires of the brother of a man who has died.
clothes and dressed himself in burlap. He You must produce an heir for your brother.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
37:26 Judah began to exercise leader- 37:32 your son: In their cold hatred, to help explain why God sent the family
ship that he would continue to develop the brothers did not refer to Joseph to Egypt (chs 39–47). The Egyptians
as events unfolded (see 43:8-10). cover by name or acknowledge him as their were strict separatists (43:32); the Isra-
up the crime: Literally cover his blood. brother (see 21:10). elites would retain their unique identity
37:28 the Ishmaelites, who were 37:33 recognized: Cp. 27:23. better in Egypt than in Canaan.
Midianite traders (literally the Midianite 37:34-35 Jacob tore his clothes and 38:7-10 In this story, the LORD is men-
traders): Ishmaelites were descendants dressed himself in burlap: These were tioned as the sovereign judge who took
of Abraham through Hagar (16:5), while signs of great distress and mourning the lives of Judah’s evil sons.
Midianites were descendants of Abra- (see 44:13; Job 1:20; 16:15). Jacob was 38:7 That Er was a wicked man is not
ham through Keturah (25:1-2). The term devastated and refused to be comforted. surprising, since his mother was a
Ishmaelite may have described bedouin The treachery thus affected everyone in Canaanite and his father a wayward
tribes generally. The Midianites might his family. go to my grave: Hebrew go Israelite.
also have been traveling with a separate down to Sheol.
caravan of Ishmaelite traders (37:27). 38:8 as our law requires. . . . You must
Twenty pieces: Hebrew 20 shekels, 37:36 the Midianite traders: As in the produce an heir for your brother: The
Greek version; Hebrew reads the Med- custom that informs this episode is the
about 8 ounces or 228 grams in weight.
anites. The relationship between the law for levirate marriage (Latin levir,
Kidnapping (see 40:15) was a capital
Midianites and Medanites is unclear; “husband’s brother”). By this custom,
offense (see Exod 21:16).
cp. 37:28. See also 25:2. sold Joseph which was later incorporated into God’s
37:29-30 When Reuben returned, he to Potiphar: Joseph found himself in a law for Israel (Deut 25:5-10), if a man
tore his clothes in grief. His attempt to place of service that seemed congruent died childless, his brother or nearest
restore his relationship with his father with his rise to authority, yet he still relative would marry his widow to
by saving Joseph had gone awry. faced more testing. produce a child who would carry on
37:31-35 The old family propensity for 38:1-30 The story of Judah and Tamar the family name of the deceased and
deception seized the brothers’ imagina- is a carefully placed interlude; it reports inherit his property. Apparently, the
tion. Jacob had killed a young goat to what was happening in the family near kinsman had a right to refuse, but
deceive Isaac (27:5-17); now Jacob’s of Judah, who would later rise to promi- he would be disgraced in the family
sons deceived him with a goat (see note nence, and it shows the beginnings of for refusing to perpetuate his brother’s
on 30:34-36). assimilation with the people of the land name.
G E N E S I S 3 8 : 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96

9But Onan was not willing to have a child 18“What kind of guarantee do you want?” 38:11
Ruth 1:13
who would not be his own heir. So when- he replied. 38:12
ever he had intercourse with his brother’s She answered, “Leave me your identi- Gen 31:19
Josh 15:10, 57
wife, he spilled the semen on the ground. fication seal and its cord and the walking 38:16
This prevented her from hav ing a child stick you are car ry ing.” So Judah gave them Lev 18:15
2 Sam 13:11
who would belong to his brother. 10But the to her. Then he had intercourse with her,
38:17
Lord considered it evil for Onan to deny a and she became preg nant. 19After ward Gen 38:20
child to his dead brother. So the Lord took she went back home, took off her veil, and 38:18
Gen 41:42
Onan’s life, too. put on her widow’s clothing as usual.
11Then Judah said to Tamar, his daughter- 20Later Judah asked his friend Hirah 38:24
Lev 20:10; 21:9
in-law, “Go back to your parents’ home and the Adullamite to take the young goat to 38:26
remain a widow until my son Shelah is old the woman and to pick up the things he 1 Sam 24:17

enough to marry you.” (But Judah didn’t had given her as his guarantee. But Hirah
really intend to do this because he was couldn’t find her. 21So he asked the men
afraid Shelah would also die, like his two who lived there, “Where can I find the
brothers.) So Tamar went back to live in her shrine prostitute who was sitting beside the
father’s home. road at the entrance to Enaim?”
12Some years later Judah’s wife died. Af- “We’ve never had a shrine prostitute here,”
ter the time of mourning was over, Judah they replied.
and his friend Hirah the Adullamite went 22So Hirah returned to Judah and told
up to Timnah to super vise the shearing of him, “I couldn’t find her any where, and the
his sheep. 13Someone told Tamar, “Look, men of the village claim they’ve never had a
your father-in-law is going up to Timnah to shrine prostitute there.”
shear his sheep.” 23“Then let her keep the things I gave
14Tamar was aware that Shelah had grown her,” Judah said. “I sent the young goat as we
up, but no arrangements had been made for agreed, but you couldn’t find her. We’d be
her to come and marry him. So she changed the laughingstock of the village if we went
out of her widow’s clothing and covered her- back again to look for her.”
self with a veil to disguise herself. Then she 24About three months later, Judah was
sat beside the road at the entrance to the told, “Tamar, your daughter-in-law, has
village of Enaim, which is on the road to Tim- acted like a prostitute. And now, because of
nah. 15Judah noticed her and thought she this, she’s preg nant.”
was a prostitute, since she had covered her “Bring her out, and let her be burned!” Ju-
face. 16So he stopped and propositioned her. dah demanded.
“Let me have sex with you,” he said, not real- 25But as they were taking her out to kill
izing that she was his own daughter-in-law. her, she sent this message to her father-in-
“How much will you pay to have sex with law: “The man who owns these things made
me?” Tamar asked. me preg nant. Look closely. Whose seal and
17“I’ll send you a young goat from my cord and walking stick are these?”
flock,” Judah promised. 26Judah recog nized them immediately
“But what will you give me to guarantee and said, “She is more righteous than I am,
that you will send the goat?” she asked. because I didn’t arrange for her to marry
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
38:9-10 Onan married Tamar, but was would have to take matters into her distinctive designs and was usually
not willing to provide an heir for his own hands if the family were to have worn around the neck on a cord; when
brother. He would have sex with Tamar a future. Tamar acted in keeping with rolled onto clay or wax, it left a distinct
but not fulfill his responsibility to his the levirate custom (see note on 38:8) impression.
dead brother (38:8). out of loyalty to her deceased husband. 38:20-23 Judah had gone in to Tamar
38:11 Judah is now presented as the She had a legal right to an heir by as a regular prostitute (Hebrew zonah,
model for his sons’ behavior—he, too, Judah’s son or by Judah, so she lured 38:15), whereas Hirah was mistakenly
was unfaithful to his levirate respon- her father-in-law into having sex with looking for a shrine prostitute (Hebrew
sibility to Tamar as next kinsman (see her. Jacob’s family was deceived again, qedeshah), of which there were none.
note on 38:8). Judah and his sons were this time by a Canaanite daughter-in-
38:24-26 Judah played the hypocrite
far too Canaanite in their ways (see note law.
when he condemned Tamar to death
on 38:27-30; contrast Boaz, Ruth 3–4). 38:17 It would be normal for Tamar to for adultery. When she produced the
38:12-13 Without a marriage, the ask for a pledge if the man did not have seal and cord and walking stick that
family’s future was in jeopardy. the money to pay. A woman in such a identified him as the father, he with-
Judah’s wife died: This made Judah position would not trust anyone to send drew the condemnation.
available to fulfill the responsibility of the money. 38:26 She is more righteous than I
providing an heir. 38:18 identification seal: A stone or am: Judah acknowledged that he had
38:14-19 Tamar realized that she metal cylinder was engraved with shirked his responsibility to provide an
97 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 3 9 : 1 8

38:27
Gen 25:24
my son Shelah.” And Judah never slept with he didn’t wor ry about a thing—except what
38:29 Tamar again. kind of food to eat!
Gen 46:12 27When the time came for Tamar to give
Num 26:20-21 Potiphar’s Wife
Ruth 4:12 birth, it was discovered that she was carrying
1 Chr 2:4 Joseph was a very handsome and well-built
twins. 28While she was in labor, one of the
Matt 1:3 young man, 7and Potiphar’s wife soon be-
Luke 3:33 babies reached out his hand. The midwife
gan to look at him lustfully. “Come and
39:1 grabbed it and tied a scarlet string around
Gen 37:25
the child’s wrist, announcing, “This one sleep with me,” she demanded.
39:2 8But Joseph refused. “Look,” he told her,
Acts 7:9 came out first.” 29But then he pulled back
39:4 his hand, and out came his brother! “What!” “my master trusts me with every thing in his
Gen 40:4
the midwife exclaimed. “How did you break entire household. 9No one here has more
Prov 22:29
39:5 out first?” So he was named Perez. 30Then authority than I do. He has held back noth-
Deut 28:3-4, 11
the baby with the scarlet string on his wrist ing from me except you, because you are his
39:6
was born, and he was named Zerah. wife. How could I do such a wicked thing? It
1 Sam 16:12, 18
Acts 7:20 would be a great bsin against God.”
39:7 10She kept put ting pressure on Joseph
Prov 7:15-20 Joseph’s Rise to Power in Egypt (39:1–41:57)
Joseph’s Rise in Potiphar’s House day after day, but he refused to sleep with
39:8

39
Gen 39:4-5 When Joseph was taken to Egypt her, and he kept out of her way as much as
Prov 6:23-24
by the Ishmaelite traders, he was possible. 11One day, however, no one else
39:9
b
khata’ (2398) purchased by Potiphar, an Egyptian officer. was around when he went in to do his work.
Exod 10:16 12She came and grabbed him by his cloak,
Potiphar was captain of the guard for Pha-
39:10
1 Thes 5:22 raoh, the king of Egypt. demanding, “Come on, sleep with me!” Jo-
39:12 2The Lord was with Joseph, so he suc- seph tore himself away, but he left his cloak
Prov 7:13
2 Tim 2:22 ceeded in every thing he did as he served in her hand as he ran from the house.
13When she saw that she was holding
39:17 in the home of his Egyptian master. 3Pot-
Exod 20:16; 23:1 iphar noticed this and realized that the his cloak and he had fled, 14she called out
Ps 55:3
Lord was with Joseph, giv ing him success to her ser vants. Soon all the men came run-
in every thing he did. 4This pleased Poti- ning. “Look!” she said. “My husband has
phar, so he soon made Joseph his personal brought this Hebrew slave here to make
at tendant. He put him in charge of his en- fools of us! He came into my room to rape
tire household and every thing he owned. me, but I screamed. 15When he heard me
5From the day Joseph was put in charge of scream, he ran outside and got away, but he
his master’s household and property, the left his cloak behind with me.”
Lord began to bless Potiphar’s household 16She kept the cloak with her until her hus-

for Joseph’s sake. All his household affairs band came home. 17Then she told him her
ran smoothly, and his crops and livestock story. “That Hebrew slave you’ve brought into
flourished. 6So Potiphar gave Joseph com- our house tried to come in and fool around
plete administrative responsibility over with me,” she said. 18“But when I screamed,
every thing he owned. With Joseph there, he ran outside, leaving his cloak with me!”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
heir. It was sinful for Judah to go to a (see Ruth 4:13-22; Matt 1:3). failure (ch 38). God was with Joseph
prostitute, but Tamar had a legal right 38:29-30 Perez means “breaking (39:2-3, 21, 23) and enabled him to
to be the mother of Judah’s child and out.” He pushed past his brother, just prosper and be a blessing (see notes on
had acted on that right. In the book of as Joseph would soon do in relation to 12:1-9; 28:16-22) despite his slavery and
Ruth, the elders analogously blessed his brothers (chs 39–47). Zerah means imprisonment.
the marriage of Boaz and Ruth, praying “scarlet” or “brightness.” 39:5 God began to bless Egypt through
that God would make Ruth like Tamar Joseph (see 22:18).
39:1–47:31 Joseph began as a slave,
(Ruth 4:12; cp. Matt 1:3, 5).
alienated from his brothers and 39:6-10 One of the major motifs of wis-
38:27-30 Judah’s line continued separated from his father; he ended as dom literature (see note on 37:2–50:26)
because of Tamar. The twins replaced Pharaoh’s viceroy. Through the trips to is to warn young people that immorality
Judah’s two slain sons (38:7, 10); their Egypt, the covenant family went from
will lead them to disaster (cp. Prov 5–7).
birth was similar to the birth of Jacob the brink of apostasy, divided by jeal-
ousy and deception, to being reconciled Joseph was able to resist temptation
and Esau (25:21-26) in that the “red”
and united by Judah’s intercession and because he had godly wisdom—he was
one was born first, but the other son
Joseph’s forgiveness. God is mentioned guided by the fear of the Lord (Prov
pushed past him in later life. Jacob’s
gaining the right to rule over his older for the first time (apart from 38:7-10) 1:7; 9:10).
brother (27:29) seemed to be relived since Jacob built his altar in Bethel 39:14 Though Potiphar’s wife was ad-
in Judah’s line. The line was carried (35:1-15); his covenant name, “the dressing slaves, she appealed to them
on through Perez and not through the LORD,” is used for the first time since as fellow Egyptians (us) to enlist them as
elder son Shelah, whom he had gone to Jacob left Laban (31:49). witnesses against the despised Hebrew
such lengths to protect (38:11; see 1 Chr 39:1-23 Joseph’s integrity in Potiphar’s (see 43:32) who had won Potiphar’s
4:21), nor through the elder twin Zerah service contrasts with Judah’s moral trust.
G E N E S I S 3 9 : 1 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98

Joseph Put in Prison a grapevine in front of me. 10The vine had 39:20
Gen 40:1-3, 15; 41:10
19Potiphar was furious when he heard his three branches that began to bud and blos- Ps 105:18
wife’s story about how Joseph had treated som, and soon it produced clusters of ripe 39:21
Ps 105:19
her. 20So he took Joseph and threw him into grapes. 11I was holding Pharaoh’s wine cup Acts 7:9
the prison where the king’s prisoners were in my hand, so I took a cluster of grapes 39:22
Gen 39:4
held, and there he remained. 21But the Lord and squeezed the juice into the cup. Then I
39:23
was with Joseph in the prison and showed placed the cup in Pharaoh’s hand.” Gen 39:3
him his faithful love. And the Lord made 12“This is what the dream means,” Joseph 40:1
Joseph a favorite with the prison warden. said. “The three branches represent three Neh 1:11
22Before long, the warden put Joseph in 40:4
days. 13Within three days Pharaoh will lift Gen 37:36; 39:4
charge of all the other prisoners and over you up and restore you to your position as 40:5
every thing that happened in the prison. his chief cup-bearer. 14And please remem- Gen 20:3; 41:11
23The warden had no more wor ries, because ber me and do me a favor when things go 40:8
Gen 41:15-16
Joseph took care of every thing. The Lord well for you. Mention me to Pharaoh, so he Dan 2:27-28
was with him and caused every thing he did might let me out of this place. 15For I was 40:12
Gen 41:12
to succeed. kidnapped from my homeland, the land of 40:13
the Hebrews, and now I’m here in prison, Gen 40:19-20
Joseph Interprets Two Prisoners’ Dreams but I did nothing to deserve it.” 40:14

40
1 Sam 20:14
Some time later, Pharaoh’s chief cup- 16When the chief baker saw that Joseph
40:15
bearer and chief baker offended had given the first dream such a positive Gen 37:26-28; 39:20
their royal master. 2Pharaoh became angry inter pretation, he said to Joseph, “I had a 40:18
Gen 40:12
with these two officials, 3and he put them in dream, too. In my dream there were three
40:19
the prison where Joseph was, in the palace of baskets of white pastries stacked on my Deut 21:22-23
the captain of the guard. 4They remained in head. 17The top basket contained all kinds 40:22
Gen 40:19
prison for quite some time, and the captain of pastries for Pharaoh, but the birds
of the guard assigned them to Joseph, who came and ate them from the basket on my
looked after them. head.”
5While they were in prison, Pharaoh’s 18“This is what the dream means,” Joseph
cup-bearer and baker each had a dream told him. “The three baskets also represent
one night, and each dream had its own three days. 19Three days from now Pharaoh
meaning. 6When Joseph saw them the next will lift you up and impale your body on a
morning, he noticed that they both looked pole. Then birds will come and peck away
upset. 7“Why do you look so worried to- at your flesh.”
day?” he asked them. 20Pharaoh’s birthday came three days
8And they replied, “We both had dreams later, and he prepared a banquet for all his
last night, but no one can tell us what they officials and staff. He summoned his chief
mean.” cup-bearer and chief baker to join the other
“Interpreting dreams is God’s business,” officials. 21He then restored the chief cup-
Joseph replied. “Go ahead and tell me your bearer to his former position, so he could
dreams.” again hand Pharaoh his cup. 22But Pharaoh
9So the chief cup-bearer told Joseph his impaled the chief baker, just as Joseph had
dream first. “In my dream,” he said, “I saw predicted when he interpreted his dream.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
39:19-20 This was the second time confirmed that his previous dreams were These dreams were not trivial; they
that Joseph, while faithfully doing the from God. were ominous warnings from God
right thing, was thrown into bondage 40:1-4 Joseph was so faithful and about what everyone was going to
with his clothing used deceptively as face. These two dreams prepared for
trustworthy that the captain of the
evidence (cp. 37:23-24, 31-33). Pharaoh’s two dreams, which revealed
guard trusted him with the care of two
the periods of life and death that the
39:21-23 Joseph thrived in prison of Pharaoh’s chief . . . officials. nation would soon experience.
because God was with him. Each time 40:5-8 Pharaoh’s cup-bearer and baker
Joseph prospered, he was put in charge 40:14-15 Because he knew that the
looked worried because they knew that chief cup-bearer was going back into
of something. their futures were somehow bound Pharaoh’s personal service, Joseph saw
40:1-23 Joseph did not lose faith in up in these ominous and disturbing an opportunity to seek his own release
God’s promises, as evidenced by his dreams that they could not understand. from prison.
readiness to interpret the dreams of two Joseph still had faith that interpreting
dreams is God’s business, and that he 40:20-22 The interpretations Joseph
prisoners. He was still convinced that gave the prisoners proved true. The
God’s revelation in his own two dreams would understand them with God’s help.
death of the chief baker speaks of the
(37:5-11) was true, and he had not aban- He knew he had not misinterpreted his
harsh realities of life in ancient Egypt,
doned hope that they would be fulfilled. own dreams. with a king whose word was his land’s
When the fellow prisoners’ dreams were 40:9-19 Joseph listened to the dreams highest law. He summoned: Literally
fulfilled exactly as Joseph said, this and offered their interpretations. He lifted up the head of.
99 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 4 1 : 6

40:23 23Pharaoh’s chief cup-bearer, however, up behind them from the Nile, but these
Gen 40:14
41:5 forgot all about Joseph, never giv ing him an- were scraw ny and thin. These cows stood
2 Kgs 4:42 other thought. beside the fat cows on the riverbank. 4Then
41:6
Ezek 19:12
the scraw ny, thin cows ate the seven healthy,
Pharaoh’s Dreams fat cows! At this point in the dream, Pha-

41 Two full years later, Pharaoh raoh woke up.

dreamed that he was standing on 5But he fell asleep again and had a sec-
the bank of the Nile River. 2In his dream ond dream. This time he saw seven heads
he saw seven fat, healthy cows come up out of grain, plump and beautiful, grow ing on
of the river and begin grazing in the marsh a single stalk. 6Then seven more heads of
grass. 3Then he saw seven more cows come grain appeared, but these were shriveled
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

JOSEPH (39:1–45:28)
Gen 30:22-24; Joseph is known for his dreams and for the beautiful coat his father Jacob gave him. He is
37:2-36; 48:1-22; an example of faith, prudence, and administrative ability. Despite overwhelming difficulties,
49:22-26; 50:1-26
Exod 13:19 Joseph saved Canaan, Egypt, and his own family from starvation during seven years of drought.
Deut 33:13-17 Joseph was Jacob’s eleventh son, the first child of Jacob’s favorite wife, Rachel. Joseph’s
Josh 24:32
Ps 105:16-22 name means “may he add,” expressing Rachel’s desire that God give her another son (30:24).
Acts 7:9-14 Rachel later died at the birth of Benjamin, Joseph’s only full brother.
Joseph’s brothers resented him because of his dreams. They sold him to a passing cara-
van and led Jacob to believe an animal had killed him. In Egypt, Joseph quickly became
prominent until he was jailed when his master’s wife falsely accused him. Having correctly
interpreted dreams for fellow inmates, he was summoned when Pharaoh couldn’t under-
stand his dreams. Joseph said they predicted seven good years followed by seven lean years,
and Pharaoh directed him to prepare for famine. When Joseph’s family had to buy grain in
Egypt, Joseph eventually disclosed his identity. The family was reconciled and reunited when
Jacob came to live in Egypt.
Because Jacob blessed Joseph’s sons, Ephraim and Manasseh, and took them as his own
(48:5-20), each was considered a separate tribe later in Israel. Ephraim, whom Jacob put first
and to whom he gave the birthright (48:17-20), became one of the strongest tribes of Israel
and the leading tribe in the northern kingdom after the division during Rehoboam’s reign
(see 1 Kgs 11:26–12:33). Several of the prophets refer to the northern kingdom under the
names Ephraim (e.g., Ezek 37:15-19; Hos 5:3-5) and Joseph (e.g., Obad 1:18).
Joseph’s dying wish (which Moses later honored) was
Age Event Reference that his bones be buried in Canaan (Exod 13:19; Josh
17 Joseph is sold into 37:2, 24:32). Joseph’s story dramatizes the life of a man of
slavery 18-36 faith and godly character who fulfilled God’s plan. His
30 Joseph begins 41:46 name is mentioned frequently in Scripture, showing
serving Pharaoh that he was highly regarded by later Israelites. His
39 Joseph is reunited 45:3-6 story is summarized in the Psalms (Ps 105:16-22) and
with his brothers, in Stephen’s speech just prior to his martyrdom (Acts
Jacob moves to 7:9-14).
Egypt
Joseph’s life confirms God’s control of the long
56 Jacob dies, is 47:28 course of history even when bad things happen
buried in Canaan (50:20). God expresses his sovereign power through
110 Joseph dies in 50:26 his provident, faithful love for his people. Joseph also
Egypt models for us a firm faith in the sovereign God and
5Joseph’s Life (39:1–45:28). personal integrity in the face of adversity.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
40:23 The cup-bearer . . . forgot all elevate Joseph from prison to preemi- ture. The second cows disturbed Pharaoh
about Joseph, but God did not forget nence. Joseph had repeatedly proven because they were scrawny yet able to
him. Joseph’s faith was about to be faithful in small matters; now he would swallow the fat cows.
rewarded (ch 41). be put in charge of great things. 41:5-7 Pharaoh’s second dream carried
41:1-46 God had used two dreams to 41:1-4 Pharaoh’s first dream was about a similar message. Seven plump heads
identify Joseph as a leader among his cows. Cows liked to stand half-submerged of grain on a single stalk were swal-
brothers (37:5-11). He used two dreams among the reeds in the Nile River to lowed up by seven shriveled and with-
to test Joseph’s faith in prison (40:5-14). take refuge from the heat and flies. They ered heads that sprouted after them.
Now he would use two dreams to would come out of the water to find pas-
G E N E S I S 4 1 : 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100

and withered by the east wind. 7And these thin, come up after them. I’ve never seen 41:8
Exod 7:11-12
thin heads swallowed up the seven plump, such sorry-looking animals in all the land Dan 2:1-3; 4:5-7
well-formed heads! Then Pharaoh woke up of Egypt. 20These thin, scraw ny cows ate the 41:9
Gen 40:14
again and realized it was a dream. seven fat cows. 21But after ward you wouldn’t 41:10
8The next morning Pharaoh was very dis- have known it, for they were still as thin and Gen 40:2
turbed by the dreams. So he called for all scraw ny as before! Then I woke up. 41:11
Gen 40:5
the magicians and wise men of Egypt. When 22“Then I fell asleep again, and I had an-
41:12
Pharaoh told them his dreams, not one of other dream. This time I saw seven heads Gen 40:12
them could tell him what they meant. of grain, full and beautiful, grow ing on a 41:13
9Finally, the king’s chief cup-bearer Gen 40:22
single stalk. 23Then seven more heads of 41:14
spoke up. “Today I have been reminded of grain appeared, but these were blighted, Ps 105:20
my failure,” he told Pharaoh. 10“Some time shriveled, and withered by the east wind. 41:15
Dan 2:25
ago, you were angry with the chief baker 24And the shriveled heads swallowed the
41:16
and me, and you imprisoned us in the pal- seven healthy heads. I told these dreams Gen 40:8
ace of the captain of the guard. 11One night to the magicians, but no one could tell me 41:17
the chief baker and I each had a dream, and what they mean.” Gen 41:1
41:27
each dream had its own meaning. 12There 25Joseph responded, “Both of Pharaoh’s 2 Kgs 8:1
was a young Hebrew man with us in the dreams mean the same thing. God is tell- 41:29
prison who was a slave of the captain of ing Pharaoh in advance what he is about Gen 41:47
the guard. We told him our dreams, and 41:30
to do. 26The seven healthy cows and the Gen 47:13
he told us what each of our dreams meant. seven healthy heads of grain both repre- 41:33
13And every thing happened just as he had Gen 41:39
sent seven years of prosperity. 27The seven
predicted. I was restored to my position as thin, scraw ny cows that came up later and
cup-bearer, and the chief baker was exe- the seven thin heads of grain, withered
cuted and impaled on a pole.” by the east wind, represent seven years of
Joseph’s Interpretation and Counsel famine.
14Pharaoh 28“This will happen just as I have de-
sent for Joseph at once, and he
was quickly brought from the prison. Af- scribed it, for God has revealed to Pharaoh
ter he shaved and changed his clothes, he in advance what he is about to do. 29The
went in and stood before Pharaoh. 15Then next seven years will be a period of great
Pharaoh said to Joseph, “I had a dream last prosperity throughout the land of Egypt.
30But after ward there will be seven years
night, and no one here can tell me what it
means. But I have heard that when you hear of famine so great that all the prosperity
about a dream you can interpret it.” will be forgotten in Egypt. Famine will
16“It is beyond my power to do this,” Jo- destroy the land. 31This famine will be so
seph replied. “But God can tell you what it severe that even the memory of the good
means and set you at ease.” years will be erased. 32As for hav ing two
17So Pharaoh told Joseph his dream. “In similar dreams, it means that these events
my dream,” he said, “I was standing on the have been decreed by God, and he will soon
bank of the Nile River, 18and I saw seven fat, make them happen.
healthy cows come up out of the river and 33“Therefore, Pharaoh should find an

begin grazing in the marsh grass. 19But then intelligent and wise man and put him in
I saw seven sick-looking cows, scraw ny and charge of the entire land of Egypt. 34Then
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
41:8 The magicians and wise men 41:16 Joseph knew that only God could quickly fulfilled (40:5-23). Joseph’s own
belonged to a guild of supposed experts tell what Pharaoh’s dreams meant (cp. two dreams (37:5-11) were about to
in spiritual matters, including dreams 40:8), and he was confident that God come true as well (41:37-46; 42:6-9).
and visions (cp. Exod 8:18-19; Dan 2:10- would do so, because he had given the 41:33-36 God’s revelation demanded a
11), but they could not interpret these dreams for a purpose (41:25, 28). response—it was not given just to sat-
dreams. God used an Israelite slave to
41:17-24 Pharaoh recounted his isfy curiosity about the future. Joseph’s
confound the wisdom of the world (cp.
dreams and testified that no human advice about planning and prepar-
Dan 2). However powerful a nation be-
comes, it is still under God’s sovereign wisdom could interpret them. ing showed that he was the kind of
control (Dan 2:20-23). intelligent and wise man that Pharaoh
41:25-32 Both dreams predicted that
needed (41:37-40). Joseph instituted
41:9-13 The chief cup-bearer finally seven years of abundant crops would
central planning and control with a
remembered Joseph and testified that be followed by seven years of severe supervisor, local managers, a 20 percent
his interpretations were true. famine. tax on grain, and a rationing system.
41:14-15 Pharaoh immediately sum- 41:32 The two similar dreams con- Later wisdom literature (see note on
moned Joseph from prison to interpret firmed that the message was decreed by 37:2–50:26) teaches the principle of
his dreams. he shaved: As was the God and would soon . . . happen, just as planning ahead rather than living just
Egyptian custom. the dreams of the two prisoners were for the moment (see Prov 6:6-8; 27:12).
101 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 4 1 : 5 6

41:36
Gen 47:14
Pharaoh should appoint super visors over him a wife, whose name was Asenath. She
41:38 the land and let them collect one-fifth of was the daughter of Potiphera, the priest of
Dan 4:8, 18; 5:11, 14 all the crops during the seven good years. On. So Joseph took charge of the entire land
41:39 35Have them gather all the food produced of Egypt. 46He was thirty years old when he
Gen 41:33
41:40 in the good years that are just ahead and began serv ing in the court of Pharaoh, the
Gen 39:9 bring it to Pharaoh’s storehouses. Store it king of Egypt. And when Joseph left Pha-
Ps 105:21
Acts 7:10 away, and guard it so there will be food in raoh’s presence, he inspected the entire
41:41 the cities. 36That way there will be enough land of Egypt.
Esth 8:2
Dan 6:3 to eat when the seven years of famine come
to the land of Egypt. Other wise this famine God Provides through Joseph and for Joseph
41:42 47As
Esth 3:10; 6:8 will destroy the land.” predicted, for seven years the land
41:44 produced bumper crops. 48During those
Gen 45:8
Ps 105:22
Pharaoh Promotes Joseph to Power years, Joseph gathered all the crops grown
37Joseph’s suggestions were well received
41:45 in Egypt and stored the grain from the sur-
Ezek 30:17 by Pharaoh and his officials. 38So Pharaoh rounding fields in the cities. 49He piled up
41:46 asked his officials, “Can we find anyone else huge amounts of grain like sand on the sea-
Gen 37:2
41:51
like this man so obviously filled with the shore. Finally, he stopped keeping records
Gen 48:1 spirit of God?” 39Then Pharaoh said to Jo- because there was too much to measure.
Deut 33:17
seph, “Since God has revealed the meaning 50During this time, before the first of the
41:52
Gen 17:6 of the dreams to you, clearly no one else is famine years, two sons were born to Joseph
41:54 as intelligent or wise as you are. 40You will and his wife, Asenath, the daughter of Po-
Gen 41:30
Ps 105:16 be in charge of my court, and all my people tiphera, the priest of On. 51Joseph named his
Acts 7:11 will take orders from you. Only I, sitting older son Manasseh, for he said, “God has
41:55
Gen 41:41
on my throne, will have a rank higher than made me forget all my troubles and everyone
yours.” in my father’s family.” 52Joseph named his
41Pharaoh said to Joseph, “I hereby put
second son Ephraim, for he said, “God has
you in charge of the entire land of Egypt.” made me fruitful in this land of my grief.”
42Then Pharaoh removed his sig net ring
from his hand and placed it on Joseph’s The Beginning of the Famine
53At last the seven years of bumper crops
finger. He dressed him in fine linen cloth-
ing and hung a gold chain around his neck. throughout the land of Egypt came to an
43Then he had Joseph ride in the char iot end. 54Then the seven years of famine
reserved for his second-in-command. And began, just as Joseph had predicted. The
wherever Joseph went, the command was famine also struck all the surrounding coun-
shouted, “Kneel down!” So Pharaoh put Jo- tries, but throughout Egypt there was plenty
seph in charge of all Egypt. 44And Pharaoh of food. 55Eventually, however, the famine
said to him, “I am Pharaoh, but no one will spread throughout the land of Egypt as well.
lift a hand or foot in the entire land of Egypt And when the people cried out to Pharaoh
without your approval.” for food, he told them, “Go to Joseph, and
45Then Pharaoh gave Joseph a new Egyp- do whatever he tells you.” 56So with severe
tian name, Zaphenath-paneah. He also gave famine every where, Joseph opened up
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
41:37-40 Pharaoh recognized that submit to him. Cp. Ps 105:16-22. 41:50-52 In spite of his position and
Joseph was the man for the job; he had 41:45 As token of Joseph’s new status, authority, Joseph never abandoned his
the spirit of God and was intelligent and heritage; he gave Hebrew names to
Pharaoh gave him an Egyptian name
wise. God showed his sovereign rule his two sons. Manasseh sounds like
in Egypt; Israelites who later read the and a wife from a high-ranking family.
Zaphenath-paneah probably means a Hebrew term that means “causing
account could be confident that God to forget.” Joseph’s prosperity and
would save them as he had promised. “God speaks and lives.” On: Greek ver-
success made him forget the misery of
sion reads Heliopolis; also in 41:50. On
41:41-46 Joseph was made the acting separation from his family. Ephraim
was a center for sun worship that came
ruler or manager of Egypt. sounds like a Hebrew term that means
to be known as Heliopolis (“sun city”).
41:42 Pharaoh’s signet ring had a seal “fruitful.” In so naming him, Joseph
41:46 He was thirty years old: It had proclaimed his gratitude to God for
used for signing documents. The seal
was impressed in soft clay, which hard- been approximately thirteen years the fruitfulness he was experiencing
ened and left a permanent impression since his brothers had sold Joseph into in Egypt.
of the ruler’s signature, which carried slavery (37:2). he inspected the entire 41:53-57 Joseph’s wisdom paid off, for
his authority. Numerous seals of this land of Egypt: As a wise manager, his the seven years of plenty were followed
type have been found in archaeological first priority was to learn the scope of by seven years of severe famine, but
digs. The linen clothing and gold chain his responsibilities. throughout Egypt there was plenty of
signified Joseph’s new status as ruler. 41:47-57 Pharaoh’s dreams were food. Joseph had grain to sell to the
41:43-44 Pharaoh made Joseph second- fulfilled in keeping with Joseph’s Egyptians and to people from other
in-command; all the people had to interpretation. countries as well.
G E N E S I S 4 1 : 5 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 102

the storehouses and distributed grain to 10“No, my lord!” they exclaimed. “Your ser- 41:57
Gen 42:5; 47:15
the Egyptians, for the famine was severe vants have simply come to buy food. 11We Ps 105:16
throughout the land of Egypt. 57And people are all brothers—members of the same fam- 42:1
Acts 7:12
from all around came to Egypt to buy grain ily. We are honest men, sir! We are not spies!” 42:2
from Joseph because the famine was severe 12“Yes, you are!” Joseph insisted. “You Gen 43:2, 4
throughout the world. have come to see how vulnerable our land 42:3
Gen 43:20
has become.” 42:4
Israel Moves to Egypt (42:1–47:31) 13“Sir,” they said, “there are ac tually Gen 35:24
Joseph’s Brothers Go to Egypt twelve of us. We, your ser vants, are all 42:5

42
Gen 41:57
When Jacob heard that grain was brothers, sons of a man liv ing in the land of Acts 7:11
available in Egypt, he said to his Canaan. Our youngest brother is back there 42:6
sons, “Why are you standing around look- with our father right now, and one of our Ps 105:16-21
c
khawah (7812)
ing at one another? 2I have heard there brothers is no longer with us.” Exod 4:31

is grain in Egypt. Go down there, and buy 14But Joseph insisted, “As I said, you are 42:7
Gen 42:30
enough grain to keep us alive. Other wise spies! 15This is how I will test your story. I
42:8
we’ll die.” swear by the life of Pharaoh that you will Gen 37:2
3So Joseph’s ten older brothers went
never leave Egypt unless your youngest 42:9
Gen 42:16, 30-34
down to Egypt to buy grain. 4But Jacob brother comes here! 16One of you must go
42:10
wouldn’t let Joseph’s younger brother, Ben- and get your brother. I’ll keep the rest of you Gen 37:6-9
jamin, go with them, for fear some harm here in prison. Then we’ll find out whether or 42:11
Gen 42:19, 31-34
might come to him. 5So Jacob’s sons arrived not your story is true. By the life of Pharaoh,
42:13
in Egypt along with others to buy food, for if it turns out that you don’t have a younger Gen 37:30-33; 44:20;
the famine was in Canaan as well. brother, then I’ll know you are spies.”
46:31
6Since Joseph was governor of all Egypt 42:14
17So Joseph put them all in prison for Gen 42:9
and in charge of selling grain to all the three days. 18On the third day Joseph said to 42:17
people, it was to him that his brothers came. them, “I am a God-fearing man. If you do as Gen 40:4
When they arrived, they cbowed before I say, you will live. 19If you really are honest 42:18
Gen 20:11
him with their faces to the ground. 7Joseph men, choose one of your brothers to remain Lev 25:43
recognized his brothers instantly, but he pre- in prison. The rest of you may go home with 42:20
Gen 42:34; 43:15
tended to be a stranger and spoke harshly to grain for your starving families. 20But you 42:21
them. “Where are you from?” he demanded. must bring your youngest brother back to me. Gen 37:23-28; 45:3-5
“From the land of Canaan,” they replied. This will prove that you are telling the truth, 42:22
Gen 9:5-6; 37:21-22
“We have come to buy food.” and you will not die.” To this they agreed.
Joseph Accuses His Brothers to Have 21Speaking among themselves, they said,

Benjamin Brought “Clearly we are being punished because of

8Although Joseph recog nized his brothers, what we did to Joseph long ago. We saw his
they didn’t recog nize him. 9And he remem- anguish when he pleaded for his life, but
bered the dreams he’d had about them we wouldn’t listen. That’s why we’re in this
many years before. He said to them, “You trouble.”
are spies! You have come to see how vulner- 22“Didn’t I tell you not to sin against the
able our land has become.” boy?” Reuben asked. “But you wouldn’t
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
42:1–47:31 God used the famine to 42:6-7 Joseph’s first dream (37:5-11) similar situation to see how they would
bring Israel to Egypt under Joseph’s rule, was partially fulfilled when his brothers respond.
thus fulfilling two prophecies (15:13; bowed down to him without recogniz- 42:11 Joseph knew that they had
37:7-11). ing him (see also 43:26; 44:14). It was not always been the honest men they
42:1–44:34 Joseph did several unusual totally fulfilled in 50:18. Joseph recog- claimed to be.
things to his brothers when they came nized his brothers immediately, but he
looking for grain. The last time Joseph could not reveal himself because he did 42:15-17 Joseph put the brothers in
had been with them, they were filled not yet trust them to be the honest men jail for three days to see if they had a
with jealousy, hatred, and anger; they they claimed to be (42:10). conscience functioning about what they
attempted to destroy their brother, and had done (42:21-23). The brothers had
42:8 they didn’t recognize him: Joseph
they deceived their father. Joseph put similarly thrown Joseph into a cistern-
was a grown man, not a boy. He was not
them through various tests, similar to prison while they decided what to do
wearing a beard, was dressed in Egyp-
the trying situations they had put him with him (37:24).
tian clothes, and was in an unexpected
through, to see if they had changed. position, speaking to them through an 42:18-20 Rather than keep all but one,
42:4 Jacob may have believed that interpreter (42:23). Joseph would release all but one to take
Benjamin would not be safe with his 42:9 You are spies! The brothers had grain home to their starving families.
brothers. considered Joseph a spy for their father 42:21-23 Clearly we are being punished:
42:5 Jacob’s: Hebrew Israel’s. See note and had treated him roughly (37:2, 14, The brothers sensed that having to bring
on 35:21. 18-28). Joseph was putting them in a Benjamin back to Egypt against their
103 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 4 2 : 3 2

42:24
Gen 43:14, 23
listen. And now we have to answer for his 27But when they stopped for the night and

42:25 blood!” one of them opened his sack to get grain for
Gen 44:1 23Of course, they didn’t know that Joseph his donkey, he found his money in the top
42:28
Gen 43:23 understood them, for he had been speaking of his sack. 28“Look!” he exclaimed to his
d
leb (3820)
Exod 15:8
to them through an interpreter. 24Now he brothers. “My money has been returned; it’s
42:30 turned away from them and began to weep. here in my sack!” Then their dhearts sank.
Gen 42:7 When he regained his composure, he spoke Trembling, they said to each other, “What
42:31 to them again. Then he chose Simeon from has God done to us?”
Gen 42:11
42:32 among them and had him tied up right be- The Brothers Report to Jacob
Gen 42:13 fore their eyes. 29When the brothers came to their father,
25Joseph then ordered his ser vants to fill
Jacob, in the land of Canaan, they told him
the men’s sacks with grain, but he also gave every thing that had happened to them.
secret instructions to return each brother’s 30“The man who is gover nor of the land
pay ment at the top of his sack. He also gave spoke very harshly to us,” they told him.
them supplies for their journey home. 26So “He accused us of being spies scouting the
the brothers loaded their donkeys with the land. 31But we said, ‘We are honest men,
grain and headed for home. not spies. 32We are twelve brothers, sons of
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Famine (41:56-57)
Gen 12:10; 26:1; Famine occurred early in the lives of Abraham (12:10) and Isaac (26:1). When famine af-
41:33-36; 45:6-7 flicted Jacob’s family (41:56-57), God had already placed Joseph in Egypt to provide for his
Lev 26:19-20
Deut 8:3; people through the disaster (45:5, 7). This famine was particularly severe, but famines were
11:16-17 not uncommon in the ancient world (see 12:10; 26:1; see also Ruth 1:1; 2 Sam 21:1; 1 Kgs
Ruth 1:1
2 Sam 21:1 18:1-2; Hag 1:1-11; Acts 11:28). Dependence on rainfall caused some people to stockpile food
1 Kgs 18:1-2 against possible famine. In Egypt, Joseph implemented a grain ration that saved the people,
2 Kgs 8:1-2
Jer 14:11-16
supplied seed, and filled Pharaoh’s royal storehouses (41:33-36; 47:23-24). Israel’s temple also
Ezek 34:29-31; contained storerooms (1 Chr 26:15; 2 Chr 31:11; Neh 10:37-39).
36:28-32 Famine was a devastating catastrophe in an agrarian society. Caused by drought, crop
Joel 1:1-20
Amos 8:11-14 failure, or siege (Ruth 1:1-2; 2 Kgs 25), it was often accompanied by disease or war that
Hag 1:1-11 brought adversity at many levels of society (Jer 14:12), even for animals (Job 38:41; Joel 1:20).
Luke 6:21
John 6:32-35 Famines had far-reaching results in price inflation, robbery, social exploitation, agricultural
Acts 11:28-30 collapse, migration, and even cannibalism (12:10; 26:1; 2 Kgs 6:24-29; Neh 5:1-3; Jer 19:9;
Rev 7:16
Lam 2:20-21; 4:8-10). Therefore, faithfulness to God was a particularly vivid need (Ps 33:18-
19; 37:19), and God’s blessings on the nation included protection from famine (Ezek 34:29;
36:29-30). God sometimes used famine as divine judgment on the Israelites (Lev 26:14-20;
Deut 11:16-17; 28:33; Jer 29:17-18).
Jesus relived Israel’s experience in his own wilderness testing and refused to make bread
just for himself (Matt 4:3-4; cp. Deut 8:3). His success showed that scarcity and hunger can de-
velop humility and trust in divine providence (Matt 4:2), something that Israel did not learn
very well. Jesus fed 5,000 to draw them to himself as the bread of life, God’s true manna
(John 6:32-35), but the crowds followed Jesus more for the food than for himself (John 6:26-
27). Without ignoring physical food, Jesus highlighted spiritual hunger and thirst (Luke 6:21;
John 4:34). Eating provides both a context and a metaphor for fellowship (43:34; Luke 22:15-
16; Rev 19:9). Heaven will remove the desperation of hunger altogether (Rev 7:16).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
father’s wishes was God’s punishment for (Reuben’s attempt to save him, 37:21- going home with silver instead of a
their having sold Joseph to the traders. 22, 29), or his brothers’ remorse moved brother (37:28-35).
The sense of divine retribution began to him to forgiveness. 42:28 What has God done to us? They
awaken feelings of remorse that Joseph’s 42:25-28 Joseph cared for his brothers’ knew that God was behind everything
cries for mercy and their father’s tears needs; he had forgiven them (see note that had been happening, so they faced
(37:34-35) had failed to arouse. on 42:24) and was fulfilling his role to a day of reckoning for their sins.
42:22 you wouldn’t listen: Reuben had provide for them. God used Joseph’s 42:29-34 The brothers’ account
lost the reins of leadership (see notes care to convict the brothers even more focused on the accusation that they
on 42:37; 49:3-4). fully of their sin. were spies and on the need to take
42:24 Joseph turned away from them 42:25 return each brother’s payment: Benjamin back to Egypt with them.
and began to weep (cp. 43:30; 45:2, 14; He was now testing them to awaken They omitted their growing realization
50:1, 17); perhaps he was hearing part their conscience and make them face of divine retribution for their crime
of the story that he had never known their past guilt; once again, they were against Joseph.
G E N E S I S 4 2 : 3 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104

one father. One brother is no longer with us, and buy more food. 5But if you don’t let Ben- 42:34
Gen 34:10
and the youngest is at home with our father jamin go, we won’t go either. Remember, the 42:35
in the land of Canaan.’ man said, ‘You won’t see my face again un- Gen 43:12, 15, 18
33“Then the man who is gover nor of the less your brother is with you.’ ” 42:36
Gen 43:14; 44:20-22
land told us, ‘This is how I will find out if you 6“Why were you so cruel to me?” Jacob
42:37
are honest men. Leave one of your brothers moaned. “Why did you tell him you had an- Gen 43:9; 44:32
here with me, and take grain for your starv- other brother?” 42:38
Gen 37:35; 44:29, 34
ing families and go on home. 34But you must 7“The man kept asking us questions about
43:1
bring your youngest brother back to me. our family,” they replied. “He asked, ‘Is Gen 41:56-57
Then I will know you are honest men and not your father still alive? Do you have another 43:2
Gen 42:25
spies. Then I will give you back your brother, brother?’ So we answered his questions. 43:3
and you may trade freely in the land.’ ” How could we know he would say, ‘Bring Gen 42:15; 44:23
35As they emptied out their sacks, there your brother down here’?” 43:7
8Judah said to his father, “Send the boy Gen 42:13; 43:27
in each man’s sack was the bag of money 43:8
he had paid for the grain! The brothers with me, and we will be on our way. Other- Gen 42:2
and their father were terrified when they wise we will all die of star vation—and not 43:9
Gen 42:37
saw the bags of money. 36Jacob exclaimed, only we, but you and our lit tle ones. 9I Phlm 1:18-19
“You are robbing me of my children! Joseph personally guarantee his safety. You may 43:11
is gone! Simeon is gone! And now you want hold me responsible if I don’t bring him Gen 32:13; 37:25
43:12
to take Benjamin, too. Every thing is going back to you. Then let me bear the blame Gen 42:25, 35
against me!” forever. 10If we hadn’t wasted all this time, 43:13
37Then Reuben said to his father, “You we could have gone and returned twice by Gen 43:3
43:14
may kill my two sons if I don’t bring Benja- now.” Gen 42:24
min back to you. I’ll be responsible for him, 11So their father, Jacob, finally said to Ps 106:46
and I promise to bring him back.” them, “If it can’t be avoided, then at least 43:16
Gen 44:1
38But Jacob replied, “My son will not go do this. Pack your bags with the best prod-
down with you. His brother Joseph is dead, ucts of this land. Take them down to the
and he is all I have left. If any thing should man as gifts—balm, honey, gum, aromatic
happen to him on your journey, you would resin, pistachio nuts, and almonds. 12Also
send this griev ing, white-haired man to his take double the money that was put back
grave.” in your sacks, as it was probably someone’s
mistake. 13Then take your brother, and go
The Brothers Return to Egypt back to the man. 14May God Almighty give
with Benjamin you mercy as you go before the man, so that

43 But the famine continued to rav-

age the land of Canaan. 2When the
grain they had brought from Egypt was al-
he will release Simeon and let Benjamin
return. But if I must lose my children, so
be it.”
most gone, Jacob said to his sons, “Go back 15So the men packed Jacob’s gifts and
and buy us a little more food.” double the money and headed off with Ben-
3But Judah said, “The man was serious jamin. They finally arrived in Egypt and
when he warned us, ‘You won’t see my face presented themselves to Joseph. 16When
again unless your brother is with you.’ 4If Joseph saw Benjamin with them, he said
you send Benjamin with us, we will go down to the manager of his household, “These
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
42:36 Filled with grief over two sons never returned. Jacob’s grief appar- Ishmaelites (37:26-27) instead of killing
lost already, Jacob feared that he would ently weighed heavily on the brothers’ him. Now he would secure Benjamin’s
also lose Benjamin if he went to Egypt. conscience (44:18-34). to his grave: safety with his own life (see 44:18-34).
You are robbing me of my children! Hebrew to Sheol.
43:11-13 Jacob provided everything he
He did not realize the full truth of his 43:1-7 As the famine continued, Jacob’s could to ensure a favorable reception
words, but they must have stung his family needed more grain, but they
sons’ guilty consciences. from the Egyptian governor (the man;
could not return to Egypt without Ben- cp. 32:13-21).
42:37 Reuben tried to take the lead; jamin (42:16, 20). Jacob realized that
perhaps he thought he could get back he was in a bind; he needed more food, 43:13-14 Jacob finally entrusted his
into his father’s good favor (see 35:22), but was loath to lose Benjamin. family’s future to God Almighty (Hebrew
first by rescuing Joseph from certain 43:6 Jacob: Hebrew Israel; also in 43:11. El-Shaddai), the divine title that stresses
death (37:21-22, 29-30) and now by See note on 35:21. God’s power (see also 17:1; 28:3; 35:11;
keeping Benjamin safe. 48:3; 1 Kgs 19:10, 14; Rev 21:22).
43:8-10 Judah broke the deadlock by
42:38 Jacob was resolute in his favorit- taking responsibility for Benjamin’s well- 43:16 When Joseph saw Benjamin with
ism toward Rachel’s remaining son. being, thus succeeding where Reuben them: Joseph now knew that Benjamin
Benjamin would not go to Egypt even failed. His action was fitting, since it was well (see note on 42:1–44:34). The
if it meant that Leah’s son Simeon had been his idea to sell Joseph to the feast was both a celebration and a test.
105 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 4 4 : 4

43:18
Gen 42:28, 35
men will eat with me this noon. Take them ser vant, is alive and well.” And they bowed
43:21 inside the palace. Then go slaughter an ani- low again.
Gen 42:25, 35; 43:12 mal, and prepare a big feast.” 17So the man 29Then Joseph looked at his brother Ben-
43:22
Gen 42:28
did as Joseph told him and took them into jamin, the son of his own mother. “Is this
43:23
Joseph’s palace. your youngest brother, the one you told
Gen 42:24 18The brothers were ter rified when they me about?” Joseph asked. “May God be
43:24 saw that they were being taken into Joseph’s gracious to you, my son.” 30Then Joseph
Gen 18:4; 24:32
43:27
house. “It’s because of the money someone hurried from the room because he was
Gen 43:7; 45:3 put in our sacks last time we were here,” overcome with emotion for his brother. He
43:28 they said. “He plans to pretend that we stole went into his private room, where he broke
Exod 18:7
43:29
it. Then he will seize us, make us slaves, and down and wept. 31After washing his face,
Num 6:25 take our donkeys.” he came back out, keeping himself under
Ps 67:1
43:30 A Feast at Joseph’s Palace control. Then he ordered, “Bring out the
Gen 42:24; 45:2, 14- 19The brothers approached the manager food!”
15; 46:29 32The waiters served Joseph at his own
43:31 of Joseph’s household and spoke to him
Gen 45:1 at the entrance to the palace. 20“Sir,” they table, and his brothers were served at a
43:32 said, “we came to Egypt once before to buy separate table. The Egyptians who ate with
Gen 46:34
Exod 8:26 food. 21But as we were returning home, Joseph sat at their own table, because Egyp-
43:33 we stopped for the night and opened our tians despise Hebrews and refuse to eat
Gen 44:12
sacks. Then we discovered that each man’s with them. 33Joseph told each of his broth-
44:1
Gen 42:25; 43:16 money—the exact amount paid—was in the ers where to sit, and to their amazement,
44:4 top of his sack! Here it is; we have brought he seated them according to age, from old-
Prov 17:13
it back with us. 22We also have additional est to youngest. 34And Joseph filled their
money to buy more food. We have no idea plates with food from his own table, giv ing
who put our money in our sacks.” Benjamin five times as much as he gave the
23“Relax. Don’t be afraid,” the household others. So they feasted and drank freely
manager told them. “Your God, the God of with him.
your father, must have put this treasure into
your sacks. I know I received your pay ment.” Joseph’s Silver Cup in Benjamin’s Sack
Then he released Simeon and brought him
out to them.
24The manager then led the men into
44 When his brothers were ready to
leave, Joseph gave these instruc-
tions to his palace manager: “Fill each of
Joseph’s palace. He gave them water to their sacks with as much grain as they can
wash their feet and provided food for their carry, and put each man’s money back into
donkeys. 25They were told they would be his sack. 2Then put my personal silver cup
eating there, so they prepared their gifts for at the top of the youngest brother’s sack,
Joseph’s arrival at noon. along with the money for his grain.” So the
26When Joseph came home, they gave manager did as Joseph instructed him.
him the gifts they had brought him, then 3The brothers were up at dawn and were

bowed low to the ground before him. 27Af- sent on their journey with their loaded don-
ter greeting them, he asked, “How is your keys. 4But when they had gone only a short
father, the old man you spoke about? Is he distance and were barely out of the city,
still alive?” Joseph said to his palace manager, “Chase af-
28“Yes,” they replied. “Our father, your ter them and stop them. When you catch up
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
43:18 The brothers were terrified: Cp. son: Joseph’s blessing to his full brother their tolerance by reenacting the
32:6-12. Their guilt would not let them fulfilled Jacob’s prayer (43:14). favoritism toward Rachel’s son that had
see that something good might happen. 43:30 he was overcome with emotion galvanized their earlier hostility.
43:19-22 The brothers, completely vul- for his brother: Cp. 42:24. Joseph’s tears 44:1-34 The brothers appeared to have
nerable and feeling the weight of God’s were of painful memories and years changed; they had shown remorse over
judgment on their consciences, ap- of lost fellowship, as well as of joy and what they had done to Joseph, and
proached the manager in desperation. thanksgiving to see his brother again. they showed integrity in returning the
43:24 Joseph no longer treated his He went into his private room: He did money and in bringing Benjamin. Given
brothers harshly, but provided kind not yet plan to reveal his identity. a chance to get rid of Rachel’s other son,
hospitality. 43:33 to their amazement: This ruler Benjamin, would they do it?
43:26 For the second time, the brothers knew more about the brothers than 44:2 Joseph was giving his brothers the
bowed . . . before Joseph in fulfillment seemed possible (cp. 44:15). chance to abandon Benjamin if they
of his first dream (37:7; see 42:6-7; cp. 43:34 The brothers were confronted wanted to. Joseph was testing them to
33:3). with generous and gracious dealings see if they were loyal to the family and
43:29 May God be gracious to you, my from God through Joseph, who tested faithful to their father.
G E N E S I S 4 4 : 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 106

with them, ask them, ‘Why have you repaid returned to be your slaves—all of us, not just 44:5
Gen 30:27
my kindness with such evil? 5Why have you our brother who had your cup in his sack.” Deut 18:10-14
stolen my master’s silver cup, which he uses 17“No,” Joseph said. “I would never do 44:8
Gen 43:21
to predict the future? What a wicked thing such a thing! Only the man who stole the 44:9
you have done!’ ” cup will be my slave. The rest of you may go Gen 31:32
6When the palace manager caught up back to your father in peace.” 44:12
Gen 44:2
with the men, he spoke to them as he had Judah Intercedes for Benjamin 44:13
been instructed. 18Then Judah stepped for ward and said, Gen 37:29, 34
7“What are you talking about?” the broth- 44:15
“Please, my lord, let your ser vant say just one Gen 44:5
ers responded. “We are your ser vants and word to you. Please, do not be angry with 44:16
would never do such a thing! 8Didn’t we re- me, even though you are as powerful as Gen 42:11; 43:18
turn the money we found in our sacks? We Pharaoh himself.
44:18
Gen 37:7-8; 41:40-44
brought it back all the way from the land of 19“My lord, previously you asked us, your 44:19
Canaan. Why would we steal silver or gold servants, ‘Do you have a father or a brother?’ Gen 42:11; 43:7
from your master’s house? 9If you find his 20And we responded, ‘Yes, my lord, we have 44:21
Gen 42:11, 15
cup with any one of us, let that man die. a father who is an old man, and his youngest 44:23
And all the rest of us, my lord, will be your son is a child of his old age. His full brother is Gen 43:3
slaves.” dead, and he alone is left of his mother’s chil- 44:24
Gen 42:29-34
10“That’s fair,” the man replied. “But only
dren, and his father loves him very much.’ 44:25
the one who stole the cup will be my slave. 21“And you said to us, ‘Bring him here so Gen 42:2
The rest of you may go free.” I can see him with my own eyes.’ 22But we 44:26
11They all quickly took their sacks from Gen 43:5
said to you, ‘My lord, the boy cannot leave 44:27
the backs of their donkeys and opened his father, for his father would die.’ 23But Gen 46:19
them. 12The palace manager searched the you told us, ‘Unless your youngest brother 44:28
Gen 37:33
brothers’ sacks, from the oldest to the youn- comes with you, you will never see my face 44:29
gest. And the cup was found in Benjamin’s again.’ Gen 42:38
sack! 13When the brothers saw this, they 24“So we returned to your ser vant, our fa-
tore their clothing in despair. Then they ther, and told him what you had said. 25Later,
loaded their donkeys again and returned to when he said, ‘Go back again and buy us
the city. more food,’ 26we replied, ‘We can’t go un-
14Joseph was still in his palace when Ju-
less you let our youngest brother go with us.
dah and his brothers arrived, and they fell We’ll never get to see the man’s face unless
to the ground before him. 15“What have you our youngest brother is with us.’
done?” Joseph demanded. “Don’t you know 27“Then my father said to us, ‘As you
that a man like me can predict the future?” know, my wife had two sons, 28and one
16Judah answered, “Oh, my lord, what can of them went away and never returned.
we say to you? How can we explain this? How Doubtless he was torn to pieces by some
can we prove our innocence? God is pun- wild animal. I have never seen him since.
ishing us for our sins. My lord, we have all 29Now if you take his brother away from

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
44:5 This description would make the where the cup was, but he created more promise to pay for Benjamin’s safety
brothers understand that the ruler knew anxiety by beginning with the oldest. (43:8-10). His lengthy plea to be impris-
things that others could not. silver cup: 44:13 they tore their clothing in oned in place of the lad (44:33) is one
As in Greek version; Hebrew lacks this despair: They knew what it would do to of the most moving acts of interces-
phrase. Hydromancy (pouring water into Jacob to lose Benjamin (42:38). sion in Scripture. It demonstrated
oil) and oenomancy (pouring wine into Judah’s concern for their father and his
44:14 This time, the brothers did not
other liquids) were methods of divination willingness to give up everything for the
bow politely (see 42:6-7; 43:26); they
used in the ancient Near East that would sake of his brother. With this kind of
fell to the ground in desperation, fulfill-
have required such a cup. Joseph was ing Joseph’s first dream for the third integrity (see John 15:13), Judah showed
continuing his ruse (see 42:7; cp. 30:27; time (see 37:10). himself to be a true leader, qualified
see also Lev 19:26; Num 23:23; Deut to receive the blessing of the firstborn,
18:10-11)—he knew that only God grants 44:16 Judah again spoke for the group.
through whom the kings of Israel would
revelation (see 37:5-9; 40:8; 41:16). God is punishing us for our sins: God
was completing the work of repentance come (see 49:10). The brothers had
44:9-10 The punishment that the in their hearts. Judah again proposed fully repented, as expressed by Judah’s
brothers proposed was harsher than that they all be punished. Benjamin was intercession. Because of their change,
necessary; it was normal in antiquity seemingly guilty of this theft, but all Joseph could make himself known to
to stake your life on what you said. The of the others were guilty of sin against them (45:1-15) and arrange for the fam-
palace manager was agreeable but Joseph. They preferred not returning to ily to join him in Egypt where there was
enforced a punishment that matched Jacob at all versus seeing his grief at the food (45:16; 47:12).
Joseph’s intentions (44:17). loss of Benjamin (44:34). 44:29 to his grave: Hebrew to Sheol;
44:11-12 The palace manager knew 44:18-34 Judah made good on his also in 44:31.
107 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 4 5 : 9

44:30
1 Sam 18:1
me, and any harm comes to him, you will the Egyptians could hear him, and word of
44:32 send this griev ing, white-haired man to his it quickly carried to Pharaoh’s palace.
Gen 43:9 grave.’ 3“I am Joseph!” he said to his brothers.
45:1
Gen 43:31
30“And now, my lord, I can not go back to “Is my father still alive?” But his brothers
45:3 my father without the boy. Our father’s life were speechless! They were stunned to real-
Gen 43:7 is bound up in the boy’s life. 31If he sees that ize that Joseph was standing there in front
45:4
Gen 37:28
the boy is not with us, our father will die. of them. 4“Please, come closer,” he said to
45:5 We, your ser vants, will indeed be responsi- them. So they came closer. And he said
Gen 50:20 ble for sending that griev ing, white-haired again, “I am Joseph, your brother, whom you
45:6
Gen 41:30
man to his grave. 32My lord, I guaranteed to sold into slavery in Egypt. 5But don’t be up-
45:8
my father that I would take care of the boy. I set, and don’t be angry with yourselves for
Gen 41:41 told him, ‘If I don’t bring him back to you, I selling me to this place. It was God who sent
Judg 17:10
45:9
will bear the blame forever.’ me here ahead of you to preserve your lives.
Acts 7:14 33“So please, my lord, let me stay here as 6This famine that has ravaged the land

a slave instead of the boy, and let the boy for two years will last five more years, and
return with his brothers. 34For how can I re- there will be neither plow ing nor har vest-
turn to my father if the boy is not with me? I ing. 7God has sent me ahead of you to keep
couldn’t bear to see the anguish this would you and your families alive and to preserve
cause my father!” many sur vivors. 8So it was God who sent me
here, not you! And he is the one who made
Joseph Reveals His Identity and God’s Plan me an adviser to Pharaoh—the manager of

45 Joseph could stand it no longer.

There were many people in the
room, and he said to his attendants, “Out,
his entire palace and the governor of all
Egypt.
9“Now hur ry back to my father and tell
all of you!” So he was alone with his broth- him, ‘This is what your son Joseph says:
ers when he told them who he was. 2Then God has made me master over all the land
he broke down and wept. He wept so loudly of Egypt. So come down to me immediately!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

JUDAH (44:14-34)
Gen 29:35; 37:26- Judah is remembered most often as the ancestor of King David and of Jesus Christ. Despite
27; 38:1-30; 43:1- his indiscretions and his birth as a middle child, God chose Judah to carry the line of King
10; 46:28; 49:8-12
Ruth 4:12 David (1 Chr 2:1-16; 3:1-24) and of the Messiah (49:8-12; Matt 1:2-3; Luke 3:33).
1 Chr 2:3-4; 5:2 Judah was the fourth of Jacob’s twelve sons (35:23; 1 Chr 2:1). Leah, overjoyed to have
Ps 108:8
borne her fourth son, named him Judah, meaning “praise” (29:35). Judah fathered five sons:
Er, Onan, and Shelah by Bathshua, a woman from Canaan (38:3-5; 1 Chr 2:3); and the twins,
Perez and Zerah, by his daughter-in-law Tamar (38:29-30; 1 Chr 2:4). God killed his first two
sons, Er and Onan, in Canaan for disobedience (46:12). Judah eventually settled his family in
Egypt with his father and brothers (Exod 1:2).
Though reckless in his behavior with Tamar (38:6-30), Judah took personal responsibility
for Benjamin’s safety in Egypt and interceded with Joseph for his brothers (44:14-18). When
Jacob gave his dying blessing, he granted Judah the position of leadership; the future kings of
Israel would come through Judah’s offspring (see note on 49:10).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
44:32-34 Judah was willing to give up 45:5-8 God . . . sent me is the central who are spiritual will trust that God is at
his family, his future, and his freedom message of the account of Jacob’s fam- work even through human wickedness
for others. ily (37:2). As the Lord had told Abraham, (see also Rom 8:28-30).
he was leading the Israelites into Egypt
45:1-15 In one of the most dramatic (15:13). God had sent Joseph to Egypt to 45:7 to preserve many survivors: Or
scenes of the book, Joseph revealed his prepare for his family’s rescue during and to save you with an extraordinary
identity to his brothers, bringing the the famine. In what has become a rescue. The meaning of the Hebrew is
process of reconciling with them to a classic statement of God’s sovereignty, uncertain.
climax (see also 50:14-21). Joseph explained that God had been 45:8 an adviser: Literally a father.
45:2 This is the third of five times in the working through all of the circum-
stances and human acts to bring about 45:9-13 Joseph instructed his brothers
story that Joseph wept over his brothers to inform Jacob. The whole family was
(see also 42:24; 43:30; 45:14; 50:17; his plan. The certainty of God’s will is
the basis for forgiveness and reconcili- to move to Egypt and live in Goshen,
cp. 50:1). a fertile region in the Nile delta (see
ation with those who do wrong, cause
45:3 The brothers were stunned at the hurt, or bring harm. If people do not 47:1-12). If they did not come to Egypt,
news, unable to speak from amazement believe that God is sovereign, then they they would not survive the five years of
and fear (45:5; cp. 50:15). will blame others and retaliate. Those famine ahead.
G E N E S I S 4 5 : 1 0 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108

10You can live in the region of Goshen, wives, and bring your father here. 20Don’t 45:10
Gen 46:28, 34
where you can be near me with all your worry about your personal belongings, for 45:11
children and grandchildren, your flocks the best of all the land of Egypt is yours.’ ” Gen 47:12
and herds, and every thing you own. 11I will 21So the sons of Jacob did as they were 45:13
Acts 7:14
take care of you there, for there are still five told. Joseph provided them with wagons, as 45:14
years of famine ahead of us. Other wise you, Pharaoh had commanded, and he gave them Gen 45:2
your household, and all your animals will supplies for the journey. 22And he gave each 45:16
Acts 7:13
starve.’ ” of them new clothes—but to Benjamin he 45:17
12Then Joseph added, “Look! You can
gave five changes of clothes and 300 pieces Gen 42:26
see for yourselves, and so can my brother of silver. 23He also sent his father ten male 45:18
Gen 27:28
Benjamin, that I really am Joseph! 13Go tell donkeys loaded with the finest products 45:19
my father of my honored position here in of Egypt, and ten female donkeys loaded Gen 45:27; 46:5
Egypt. Describe for him every thing you with grain and bread and other supplies he 45:20
Gen 46:6
have seen, and then bring my father here would need on his journey. 45:22
quickly.” 14Weeping with joy, he embraced 24So Joseph sent his brothers off, and as Gen 24:53
2 Kgs 5:5
Benjamin, and Benjamin did the same. they left, he called after them, “Don’t quar- 45:23
15Then Joseph kissed each of his brothers
rel about all this along the way!” 25And they Gen 43:11
and wept over them, and after that they be- left Egypt and returned to their father, Ja- 45:24
Gen 42:21-22
gan talking freely with him. cob, in the land of Canaan. 45:26
26“Joseph is still alive!” they told him. Gen 37:31-35
Pharaoh Invites Jacob to Egypt e
’aman (0539)
16The news soon reached Pharaoh’s palace: “And he is governor of all the land of Egypt!” Exod 14:31

“Joseph’s brothers have arrived!” Pharaoh Jacob was stunned at the news—he couldn’t 45:27
Gen 45:19
and his officials were all delighted to hear ebelieve it. 27But when they repeated to Ja- f
ruakh (7307)
Exod 31:3
this. cob every thing Joseph had told them, and 45:28
17Pharaoh said to Joseph, “Tell your broth- when he saw the wagons Joseph had sent to Gen 44:28
ers, ‘This is what you must do: Load your pack carry him, their father’s fspirits revived. 46:1
Gen 21:14; 26:24;
animals, and hurry back to the land of Ca- 28Then Jacob exclaimed, “It must be true! 28:13; 31:42
zabakh (2076)
My son Joseph is alive! I must go and see
g
naan. 18Then get your father and all of your Exod 22:20

families, and return here to me. I will give him before I die.”
you the very best land in Egypt, and you will
eat from the best that the land produces.’ ” Jacob and His Family Move to Egypt
19Then Pharaoh said to Joseph, “Tell your
brothers, ‘Take wagons from the land of 46
So Jacob set out for Egypt with all
his possessions. And when he came
Egypt to carry your little children and your to Beersheba, he goffered sacrifices to the
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
45:10 The region of Goshen was in the instructions to bring Jacob and the son Joseph, whom he had not seen for
northeast corner of Egypt, only a few entire family to Egypt. Out of gratitude twenty-two years.
days’ walk from Canaan. Jacob’s family for Joseph’s having saved all of Egypt 45:27 their father’s spirits revived: This
stayed there because there was food (45:18; see 47:20), Pharaoh promised royal invitation to Jacob, an old man
and water for themselves and their the best of all the land of Egypt, and near the end of hope, and to the ten
flocks; later, they were kept there by Joseph gave them the finest products brothers burdened with guilty fears,
Egyptians who put them to slave labor. of Egypt. was a turning point in their lives. It was
45:14-15 Joseph was reunited with his 45:21 Jacob: Hebrew Israel; also in also a fulfillment of God’s prediction
brothers—first with Benjamin and then 45:28. See note on 35:21. (15:13-16) that they would go into
with the rest. Their previous hatred and 45:22 300 pieces: Hebrew 300 shekels, seclusion in a foreign country and there
jealousy of Joseph (37:4-11) had come about 7.5 pounds or 3.4 kilograms in become a great nation without losing
to an end. The brothers experienced weight. their identity. The joyful news about
forgiveness from God and from Joseph. Joseph changed the lives of everyone in
Far from commanding his brothers to 45:24 Don’t quarrel about all this along this family for the good.
bow down to him (see 42:6-7), Joseph the way! When they were away from
Joseph, they might begin to accuse one 46:1-4 God reassured Jacob about his
welcomed them. Joseph held no grudge move to Egypt.
another about the past or argue about
because he accepted what had hap-
how to explain what had happened to 46:1 Jacob (Hebrew Israel; also in 46:29,
pened as God’s work and saw the good
Jacob. It was now time to put the past 30; see note on 35:21) set out for Egypt:
that had resulted (see 50:14-21). This
behind them and enjoy the reunion. A little over 200 years earlier, Abraham
is how wisdom rules: The wise leader
will forgive and restore (see note on 45:26-28 As might be expected, Jacob had similarly gone down into Egypt
37:2–50:26). was stunned when he heard that his son during a famine in Canaan (12:10), and
Joseph was still alive and ruling all the God had protected him there. Jacob’s
45:16–47:12 This section is transitional, land of Egypt. As he heard the details first stop was at Beersheba, where
as the family moved from Canaan to of their story and saw all that Joseph Abraham had sacrificed to the Lord and
Goshen, where they would live for the had sent him, he was convinced that worshiped him after settling his land
next four centuries. it was true. He immediately prepared and water rights with the Philistines
45:16-25 Joseph sent his brothers with to move to Egypt and reunite with his (21:31-33). This was where Isaac had
109 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 4 6 : 1 7

46:2
Gen 22:11; 31:11
God of his father, Isaac. 2During the night 10The sons of Simeon were Jemuel, Jamin,
Num 12:6 God spoke to him in a vision. “Jacob! Jacob!” Ohad, Jakin, Zohar, and Shaul. (Shaul’s
46:3
Gen 17:1; 26:2
he called. mother was a Canaanite woman.)
46:4
“Here I am,” Jacob replied. 11The sons of Levi were Gershon, Kohath,
3“I am God, the God of your father,” the
Gen 28:13
Exod 3:8
and Merari.
46:5
voice said. “Do not be afraid to go down to 12The sons of Ju dah were Er, Onan,
Gen 45:19 Egypt, for there I will make your family into Shelah, Perez, and Zerah (though
46:6 a great nation. 4I will go with you down to Er and Onan had died in the land
Num 20:15
Deut 26:5 Egypt, and I will bring you back again. You of Canaan). The sons of Perez were
Acts 7:15 will die in Egypt, but Joseph will be with you Hezron and Hamul.
46:8
Gen 29:32; 35:23 to close your eyes.” 13The sons of Issachar were Tola, Puah,
5So Jacob left Beersheba, and his sons took
46:9
Jashub, and Shimron.
1 Chr 5:3 him to Egypt. They carried him and their 14The sons of Zebulun were Sered, Elon,
46:10
1 Chr 4:24 little ones and their wives in the wagons
Pharaoh had provided for them. 6They also and Jahleel.
46:11 15These were the sons of Leah and Jacob
1 Chr 6:16 took all their livestock and all the personal
46:12 belongings they had acquired in the land of who were born in Paddan-aram, in addi-
1 Chr 2:3
Canaan. So Jacob and his entire family went tion to their daughter, Dinah. The number
46:13
1 Chr 7:1 to Egypt—7sons and grandsons, daughters of Jacob’s descendants (male and female)
46:14 and granddaughters—all his descendants. through Leah was thirty-three.
Gen 30:20
8These are the names of the descendants
46:15 16The sons of Gad were Zephon, Hag gi,
Gen 30:21 of Israel—the sons of Jacob—who went to Shuni, Ezbon, Eri, Arodi, and Areli.
46:16 Egypt: 17The
Gen 30:11 sons of Asher were Imnah, Ishvah,
Num 26:15
46:17
Reuben was Jacob’s oldest son. 9The sons Ishvi, and Beriah. Their sister was
Gen 30:13 of Reuben were Hanoch, Pallu, Hezron, Serah. Beriah’s sons were Heber and
and Carmi. Malkiel.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Egypt, about 1700 BC (39:1–50:26). Egypt was already a great
and ancient civilization when Joseph rose to power (chs 39–41)
and Jacob’s family traveled there for food (chs 42–46; cp. 12:10-
20). As the breadbasket of the region, Egypt was synonymous
with abundance. It was protected from enemies by natural bar-
riers: the harborless MEDITERRANEAN SEA to the north, the rugged
SINAI peninsula to the east, and a great desert to the west. ON
(HELIOPOLIS) was the religious center (see 41:45, 50). Egypt was
divided into two regions—LOWER EGYPT (the NILE delta region)
and UPPER EGYPT (from the delta to the first cataract of the NILE
at ELEPHANTINE). ZOAN and MEMPHIS were administrative centers
(see Num 13:22; Ps 78:12, 43; Isa 19:11-13; 30:4; Ezek 30:14).
THEBES, the chief city of Upper Egypt, was later conquered by the
Assyrians (Nah 3:8-10; cp. Ezek 30:14-16). GOSHEN is also shown,
the region where the Israelites settled (45:10; 46:28–47:6, 28-
29; see Exod 8:22; 9:26).

46:3 I am God: Hebrew I am El.

46:4 you will die: He would have a
peaceful death, surrounded by his fam-
ily and many blessings from God (49:33).
46:8-27 This genealogy of the sons of
Jacob shows that all the tribes of Israel
went together to the land of Egypt; they
would all leave together as well (see the
book of Exodus).
46:13 Puah: As in Syriac version and Sa-
maritan Pentateuch (see also 1 Chr 7:1);
Hebrew reads Puvah. Jashub: As in
some Greek manuscripts and Samaritan
Pentateuch (see also Num 26:24; 1 Chr
lived, and where Jacob had lived before and make his family into a great nation 7:1); Hebrew reads Iob.
he fled from Esau’s anger (28:10). all in Egypt. The same God who led the 46:16 Zephon: As in Greek version and
his possessions: See 46:5-7. family into Egypt promised to bring Samaritan Pentateuch (see also Num
46:2-4 In a night vision, the Lord them out of Egypt to live once again in 26:15); Hebrew reads Ziphion.
repeated his promise to go with Jacob the land of Canaan.
G E N E S I S 4 6 : 1 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110

18These were the sons of Zilpah, the ser vant “Now I am ready to die, since I have seen your 46:19
Gen 44:27
given to Leah by her father, Laban. The num- face again and know you are still alive.” 46:20
ber of Jacob’s descendants through Zilpah 31And Joseph said to his brothers and Gen 41:45, 50-52
was sixteen. to his father’s entire family, “I will go to 46:21
Num 26:38-41
19The sons of Jacob’s wife Rachel were
Pharaoh and tell him, ‘My brothers and my 1 Chr 7:6-12
father’s entire family have come to me from 46:22
Joseph and Benjamin. the land of Canaan. 32These men are shep- Gen 35:24
20Joseph’s sons, born in the land of Egypt, 46:23
herds, and they raise livestock. They have Gen 30:6
were Manasseh and Ephraim. Their
brought with them their flocks and herds Num 26:42
mother was Asenath, daughter of 46:24
and every thing they own.’ ”
Potiphera, the priest of On. 33Then he said, “When Pharaoh calls for
Gen 30:8
21Benjamin’s sons were Bela, Beker, Ashbel, 46:25
you and asks you about your occupation, Gen 35:25
Gera, Naaman, Ehi, Rosh, Muppim, 34you must tell him, ‘We, your ser vants, have 46:27
Huppim, and Ard. Exod 1:5
22These were the sons of Rachel and Jacob. raised livestock all our lives, as our ancestors Deut 10:22
Acts 7:14
have always done.’ When you tell him this,
The number of Jacob’s descendants through 46:28
he will let you live here in the region of Go- Gen 43:3; 45:10
Rachel was fourteen.
shen, for the Egyptians despise shepherds.” 46:29
23The son of Dan was Hushim. Gen 45:14-15
24The sons of Naphtali were Jahzeel, Guni, 46:30
Jacob Blesses Pharaoh and Settles in Goshen Gen 44:28
Jezer, and Shillem.
25These were the sons of Bilhah, the ser vant 47Then Joseph went to see Pharaoh
and told him, “My father and my
given to Rachel by her father, Laban. The brothers have arrived from the land of Ca-
46:31
Gen 47:1
46:32
Gen 37:2; 47:3
number of Jacob’s descendants through Bil- naan. They have come with all their flocks 46:33
hah was seven. and herds and possessions, and they are Gen 47:3
46:34
26The total number of Jacob’s direct de- now in the region of Goshen.” Gen 13:7; 26:20; 37:2
2Joseph took five of his brothers with
scendants who went with him to Egypt, not 47:1
him and presented them to Pharaoh. 3And Gen 46:31
counting his sons’ wives, was sixty-six. 27In
Pharaoh asked the brothers, “What is your 47:2
addition, Joseph had two sons who were Gen 43:15
occupation?”
born in Egypt. So altogether, there were sev- 47:3
They replied, “We, your ser vants, are shep- Gen 46:32-33
enty members of Jacob’s family in the land
herds, just like our ancestors. 4We have 47:4
of Egypt. Gen 46:34
come to live here in Egypt for a while, for 47:6
Jacob’s Family Arrives in Goshen there is no pasture for our flocks in Canaan. Gen 45:18
28As they neared their destination, Jacob The famine is very severe there. So please, Exod 18:21, 25

sent Judah ahead to meet Joseph and get di- we request permission to live in the region
rections to the region of Goshen. And when of Goshen.”
they finally arrived there, 29Joseph prepared 5Then Pharaoh said to Joseph, “Now that
his chariot and traveled to Goshen to meet your father and brothers have joined you
his father, Jacob. When Joseph arrived, he here, 6choose any place in the entire land of
embraced his father and wept, holding him Egypt for them to live. Give them the best
for a long time. 30Finally, Jacob said to Joseph, land of Egypt. Let them live in the region
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
46:20 On: Greek version reads of seventy nations (i.e., all the nations) of Egyptians detested Semitic shepherds
Heliopolis (see note on 41:45). the world (see note on 10:2-32; cp. 12:3). out of a sense of ethnic superiority and
46:26 The total number . . . was sixty- 46:28-34 Jacob finally saw his son observed a strict segregation (see 43:32).
six: This is the number of those who Joseph again; their reunion was over- When Jacob’s family settled in Egypt,
traveled with Jacob to Egypt, excluding whelmingly joyful. this separation would allow the people
his sons’ wives, the servants, and others to grow into a great nation without los-
46:29 Joseph . . . embraced his father ing their identity.
attached to the household. It also omits and wept: Joseph was seventeen when
Joseph, Ephraim, Manasseh, and Jacob. 47:1-6 Pharaoh responded as Joseph
he had last seen his father (37:2); now
46:27 two sons: Greek version reads hoped by giving Jacob’s family the best
he was thirty-nine.
nine sons, probably including Joseph’s part of the land; he even gave some
46:30 Jacob was satisfied just to see his of the brothers oversight of his own
grandsons through Ephraim and
beloved son alive—the firstborn of his livestock (47:6).
Manasseh (see 1 Chr 7:14-20). seventy
chosen wife Rachel and the designated
(Greek version reads seventy-five; see 47:1 Goshen (see note on 45:10) is not
note on Exod 1:5): This number includes family leader (see note on 48:5-7; see referred to in ancient Egyptian texts;
Joseph, Ephraim, Manasseh, and Jacob. also 1 Chr 5:1-2). More than just a fam- the name it bore in later Egyptian
Seventy is also a symbolic number for ily reunion, this was confirmation that writings was “the region of Rameses”
perfection or completion (see “Symbolic God’s plan was intact. (47:11; see Exod 1:11). It was fertile and
Numbers” at Rev 4:4, p. 2173). From 46:34 In contrast to the syncretistic near to Joseph at court, which suggests
these seventy (i.e., all Israel) would grow Canaanites, who would have absorbed that it was on the eastern side of the
the nation of Israel that would bless the the Israelites had they stayed in Canaan, Nile delta.
111 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 4 7 : 2 9

47:7
Gen 47:10
of Goshen. And if any of them have special gone, and all our livestock and cattle are
2 Sam 14:22 skills, put them in charge of my livestock, yours. We have nothing left to give but our
1 Kgs 8:66
too.” bodies and our land. 19Why should we die
47:10
Gen 14:19 7Then Joseph brought in his father, Jacob, before your very eyes? Buy us and our land
47:11 and presented him to Pharaoh. And Jacob in exchange for food; we offer our land and
Exod 1:11; 12:37
blessed Pharaoh. ourselves as slaves for Pharaoh. Just give us
47:12 8“How old are you?” Pharaoh asked him.
Gen 45:11; 47:24 grain so we may live and not die, and so the
47:13 9Jacob replied, “I have traveled this earth land does not become empty and desolate.”
Gen 41:30
Acts 7:11 for 130 hard years. But my life has been 20So Joseph bought all the land of Egypt

47:14 short compared to the lives of my ances- for Pharaoh. All the Egyptians sold him
Gen 41:56 tors.” 10Then Jacob blessed Pharaoh again their fields because the famine was so
47:15
Gen 47:18-19 before leav ing his court. severe, and soon all the land belonged to
11So Joseph assigned the best land of Pharaoh. 21As for the people, he made them
47:17
Exod 14:9 Egypt—the region of Rameses—to his fa- all slaves, from one end of Egypt to the other.
47:19 ther and his brothers, and he settled them 22The only land he did not buy was the land
Neh 5:2
Job 2:4 there, just as Pharaoh had commanded. belonging to the priests. They received an
Lam 1:11 12And Joseph provided food for his father allotment of food directly from Pharaoh, so
47:22
Deut 14:28-29 and his brothers in amounts appropriate to they didn’t need to sell their land.
47:24 the number of their dependents, including 23Then Joseph said to the people, “Look,
Gen 41:34
the smallest children. today I have bought you and your land for
47:25
Gen 32:5 Pharaoh. I will provide you with seed so you
Joseph’s Leadership in the Famine
47:26 13Meanwhile, can plant the fields. 24Then when you har-
Gen 47:22 the famine became so severe
vest it, one-fifth of your crop will belong to
47:27 that all the food was used up, and people
Exod 1:7 Pharaoh. You may keep the remaining four-
were starv ing throughout the lands of Egypt
47:29 fifths as seed for your fields and as food for
Gen 24:2; 50:24-25 and Canaan. 14By selling grain to the people,
you, your households, and your little ones.”
Joseph eventually collected all the money in 25“You have saved our lives!” they ex-
Egypt and Canaan, and he put the money in
claimed. “May it please you, my lord, to let
Pharaoh’s treasury. 15When the people of
us be Pharaoh’s ser vants.” 26Joseph then
Egypt and Canaan ran out of money, all the
issued a decree still in effect in the land
Egyptians came to Joseph. “Our money is
of Egypt, that Pharaoh should receive one-
gone!” they cried. “But please give us food,
fifth of all the crops grown on his land.
or we will die before your very eyes!”
16Joseph replied, “Since your money is Only the land belonging to the priests was
not given to Pharaoh.
gone, bring me your livestock. I will give 27Meanwhile, the people of Israel set tled
you food in exchange for your livestock.”
17So they brought their livestock to Joseph in the region of Goshen in Egypt. There they
acquired property, and they were fruitful,
in exchange for food. In exchange for their
and their population grew rapidly. 28Jacob
horses, flocks of sheep and goats, herds of
lived for seventeen years after his arrival in
cattle, and donkeys, Joseph provided them
Egypt, so he lived 147 years in all.
with food for another year.
18But that year ended, and the next year Joseph Promises to Bury Jacob in Canaan
they came again and said, “We cannot hide 29As the time of his death drew near, Jacob
the truth from you, my lord. Our money is called for his son Joseph and said to him,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
47:7-10 When Jacob entered Pharaoh’s most all of Egypt belonged to Pharaoh. to his promise to Abraham that his de-
court and when he left, he blessed Pha- Meanwhile, God provided Israel with scendants would be innumerable (15:5;
raoh, an indication of Jacob’s position some of the best land in Egypt where 22:17). They had to wait for the fulfill-
as God’s representative (see Heb 7:7). they could live, work, and multiply. ment of the second promise, that they
God had promised that he would bless would own the land of Canaan (17:8).
those who blessed Abraham’s family 47:21 he made them all slaves: As in
Greek version and Samaritan Penta- 47:29-31 bury me with my ancestors:
(12:2-3), so he now blessed Pharaoh Cp. 49:29-33. Jacob wanted to be buried
and Egypt. teuch; Hebrew reads he moved them
all into the towns, where the food was. with Abraham and Isaac in the cave of
47:13-26 The Lord blessed Pharaoh be- In Hebrew script, the difference is very Machpelah (see note on 49:29-33; see
cause Pharaoh was blessing Abraham’s slight between slaves (Hebrew ‘abadim) 23:1-20; 25:7-10; 35:27-29). Put your
descendants (12:3). Through Joseph’s and towns (Hebrew ‘arim). Moving the hand under my thigh: This custom (cp.
wise administration in Egypt, the Lord 24:1-9 and note on 24:2) was a serious
people into the towns doesn’t fit the
saved the people from starvation and oath to carry on the covenant, which
context very well, so most translations
prospered Pharaoh. In selling food to had as its main promise innumerable
the Egyptians during the years of fam- select slaves as the reading that makes descendants in the Promised Land.
ine, Joseph accepted money, livestock, the most sense (cp. 47:20). Jacob: Hebrew Israel; also in 47:31b.
and finally land as payment, until al- 47:27 God blessed his people according See note on 35:21.
G E N E S I S 4 7 : 3 0 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 112

“Please do me this favor. Put your hand un- 7“Long ago, as I was returning from 47:30
Gen 23:17-20; 25:9;
der my thigh and swear that you will treat Paddan-aram, Rachel died in the land of 49:29
Acts 7:15-16
me with unfailing love by honoring this last Canaan. We were still on the way, some dis-
47:31
request: Do not bury me in Egypt. 30When tance from Ephrath (that is, Bethlehem). So Heb 11:21
I die, please take my body out of Egypt and with great sorrow I buried her there beside 48:1
Gen 41:51-52
bury me with my ancestors.” the road to Ephrath.” Heb 11:21
So Joseph promised, “I will do as you ask.” 8Then Jacob looked over at the two boys.
48:3
31“Swear that you will do it,” Jacob in- “Are these your sons?” he asked. Gen 28:13-19; 35:9-12
h
shadday (7706)
sisted. So Joseph gave his oath, and Jacob 9“Yes,” Joseph told him, “these are the Gen 49:25

bowed humbly at the head of his bed. sons God has given me here in Egypt.” 48:4
i
zera‘ (2233)
And Jacob said, “Bring them closer to me, Exod 32:13

Jacob Blesses His Children (48:1–50:26) so I can bless them.” 48:5

Jacob Blesses Manasseh and Ephraim 10Jacob was half blind because of his age Gen 29:32-33

48 One day not long after this, word 48:7

and could hardly see. So Joseph brought Gen 35:19
came to Joseph, “Your father is the boys close to him, and Jacob kissed 48:9
failing rapidly.” So Joseph went to visit his and embraced them. 11Then Jacob said to Gen 33:5
father, and he took with him his two sons, Joseph, “I never thought I would see your 48:10
Gen 27:1
Manasseh and Ephraim. face again, but now God has let me see your 48:11
2When Joseph ar rived, Jacob was told, Gen 44:28
children, too!”
“Your son Joseph has come to see you.” So 12Joseph moved the boys, who were at 48:12
Gen 33:3; 42:6
Jacob gathered his strength and sat up in their grandfather’s knees, and he bowed 48:14
his bed. with his face to the ground. 13Then he po- Gen 41:51-52
3Jacob said to Joseph, “God hAlmighty ap- 48:15
sitioned the boys in front of Jacob. With Gen 17:1; 49:24
peared to me at Luz in the land of Canaan his right hand he directed Ephraim toward j
ro‘eh (7462)
and blessed me. 4He said to me, ‘I will make Jacob’s left hand, and with his left hand he
Gen 49:24

you fruitful, and I will multiply your descen- put Manasseh at Jacob’s right hand. 14But Ja-
dants. I will make you a multitude of nations. cob crossed his arms as he reached out to
And I will give this land of Canaan to your lay his hands on the boys’ heads. He put his
idescendants after you as an everlasting pos-
right hand on the head of Ephraim, though
session.’ he was the younger boy, and his left hand
5“Now I am claiming as my own sons
on the head of Manasseh, though he was
these two boys of yours, Ephraim and Ma- the firstborn. 15Then he blessed Joseph and
nasseh, who were born here in the land of said,
Egypt before I arrived. They will be my sons,
just as Reuben and Simeon are. 6But any “May the God before whom my
children born to you in the future will be grandfather Abraham
your own, and they will inherit land within and my father, Isaac, walked—
the territories of their brothers Ephraim the God who has been my jshepherd
and Manasseh. all my life, to this very day,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
47:31 When the oath was taken, Jacob 48:3-4 Jacob rehearsed how God eyesight was failing (cp. 27:1).
bowed humbly in worship at the head Almighty (Hebrew El-Shaddai) had 48:14 The right hand was for the head
of his bed: Greek version reads and appeared to him and had promised of the firstborn, and Jacob was deliber-
Israel bowed in worship as he leaned on him Abraham’s blessing—innumerable ately giving that position to the younger
his staff; cp. Heb 11:21. Jacob thanked descendants dwelling in the land . . . as son. That pattern was followed for four
the Lord for ensuring that he would be an everlasting possession (cp. 28:10-22). consecutive generations: Isaac over
buried with his ancestors in the land of descendants: Literally seed; also in Ishmael, Jacob over Esau, Joseph over
promise (cp. 1 Kgs 1:47). 48:19. Reuben, and Ephraim over Manasseh.
48:1-22 In blessing Ephraim and 48:5-7 Jacob, prompted by his mem- Many years later, Ephraim became the
Manasseh, Jacob reached out by faith ory of Rachel (see 35:16-20), blessed leading tribe in the northern kingdom,
for the promise to be continued, having Joseph by elevating his two sons as superior to the tribe of Manasseh. The
learned that God’s ways are not always coheirs with his other sons—the tribes entire northern kingdom of Israel was
the ways of men. Out of Jacob’s long life, of Ephraim and Manasseh would have occasionally called Ephraim (see notes
the writer to the Hebrews selected the shares along with the other tribes that on 2 Chr 28:12; Isa 11:13; Ezek 37:16-
blessing of Joseph’s sons as his great act came from Jacob (see Josh 16–17). 19; Hos 6:4; Zech 9:10).
of faith (Heb 11:21). As Jacob acted in Jacob also gave Ephraim, Joseph’s 48:15-16 In his blessing on Joseph,
light of God’s will, the primary blessing younger son, the birthright (see 1 Chr Jacob used a threefold invocation to
was again given to the younger instead 5:1-2). As a result of this blessing, describe the God in whom he trusted:
of the older son, but without scheming Ephraim and Manasseh became large (1) the God who was in covenant with
and its bitter results. and powerful tribes (see Josh 17:14-18). his fathers Abraham and Isaac (28:13;
48:2 Jacob: Hebrew Israel; also in 48:8, 48:10 As Isaac his father had done, 31:5, 42; 32:9; 46:3); (2) the God who
10, 11, 13, 14, 21. See note on 35:21. Jacob now gave the blessing when his had been his shepherd (cp. 49:24;
113 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 4 9 : 1

48:16 16 the kAngel who has redeemed me from 20So Jacob blessed the boys that day with
Gen 22:11; 28:13-15;
31:11 all harm— this blessing: “The people of Israel will use
*Heb 11:21
k
mal’ak (4397) may he bless these boys. your names when they give a blessing. They
Exod 3:2
May they preserve my name will say, ‘May God make you as prosperous
48:19
Gen 28:14; 46:3
and the names of Abraham and Isaac. as Ephraim and Manasseh.’ ” In this way, Ja-
48:20
And may their descendants multiply cob put Ephraim ahead of Manasseh.
Ruth 4:11 greatly 21Then Jacob said to Joseph, “Look, I am
48:21 throughout the earth.” about to die, but God will be with you and
Gen 28:15; 46:4;
50:24 17But Joseph was upset when he saw that will take you back to Canaan, the land of
48:22
Josh 24:32 his father placed his right hand on Ephra- your ancestors. 22And beyond what I have
John 4:5 im’s head. So Joseph lifted it to move it from given your brothers, I am giv ing you an ex-
49:1 Ephraim’s head to Manasseh’s head. 18“No, tra portion of the land that I took from the
Num 24:14
my father,” he said. “This one is the first- Amorites with my sword and bow.”
born. Put your right hand on his head.”
19But his father refused. “I know, my son; Jacob Blesses His Sons
I know,” he replied. “Manasseh will also be-
come a great people, but his younger brother 49Then Jacob called together all his
sons and said, “Gather around me,
will become even greater. And his descen- and I will tell you what will happen to each
dants will become a multitude of nations.” of you in the days to come.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Blessing (48:8-20)
Gen 1:22, 28; Jacob adopted Joseph’s sons and blessed them (48:3-7), just as his father Isaac had blessed
9:26-27; 12:2-3; him (27:27-29). Blessing enables, enhances, and enriches life, whereas a curse diminishes it
14:19-20; 24:59-60;
27:1-41; 28:1-4; (Lev 26:14-39). Blessing is issued publicly by a benefactor and provides power for prosperity
32:24-30; 49:1-28 and success. Blessing is essential to covenant relationships in that it guides and motivates the
Lev 26:3-13
Num 6:22-27 parties to obey the covenant’s stipulations (Lev 26:3-13; Deut 28:1-14). Obedience leads to
Deut 7:12-15; 10:8; blessing, whereas rebellion brings a curse.
28:1-14; 33:1-29
1 Sam 2:20-21
The initial realm of blessing is creation, in which God as Creator is the ultimate granter
Ps 128:1-6 of blessing for animals (1:22) and humans (1:28; see Ps 104; 128:3-4). Humans also serve as
Matt 5:3-12 channels of divine blessing. Abraham was called to be a blessing to the nations (12:2-3). The
Luke 6:27-28
Rom 12:14 institutions of family (27:27-29), government (1 Kgs 8:14, 44, 52, 66), and religion (14:19; Lev
Gal 3:13-14 9:22) are nurtured, commissioned, and purified through blessing. Israel’s priests mediated
Eph 1:3
Heb 7:6-7 God’s blessing to Israel (Num 6:24-26; Deut 10:8).
1 Pet 3:9 Three basic characteristics can be observed in OT blessings: (1) They are conveyed from a
greater party to a lesser one (32:26; Heb 7:6-7); (2) They are signs of favor that result in well-
being and productivity (Deut 28:3-7); and (3) They acknowledge that all power and blessing
stems from the Creator. All blessings have their source in God’s love (Deut 7:7-8, 12-15).
God’s blessings in Genesis are in striking contrast with the pagan religions of antiquity. For
pagan religions, fortunes and fertility of flock, family, and fields came about through sym-
pathetic magic in cultic observances at their shrines—profane customs that were designed
to induce the deities to act on their behalf so that the cycle of life could be maintained. In
Genesis, all of life, fertility, and blessing came by God’s decree, for he is the only true and
living God.
In the NT, the emphasis of blessing shifts from the material to the spiritual, from the nation
to the church, and from the temporal to the eternal (Matt 6:25; Eph 1:3; 1 Pet 3:9). In his
death, Jesus bore the consequences of sin’s curse (Gal 3:13), established God’s kingdom (Matt
3:2; 5:3-20; John 3:3-5), and blessed its citizens with forgiveness of sin (Rom 4:6-25). Now be-
lievers are called to bless the world (Luke 6:27-28; Rom 12:14; see also Isa 19:24; Zech 8:13).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Exod 6:6; Ps 23:1; Isa 59:20); and (3) to learn this lesson, but he did learn it, the occasion is not mentioned elsewhere.
the Angel who rescued him from all and here he acted on it. 49:1-28 Jacob, by faith and as God’s
harm. He prayed the same blessings for 48:22 an extra portion of the land: Or spokesman, looked forward to Israel’s
Joseph’s sons. an extra ridge of land. The meaning of settlement in the land, and beyond that
48:17-19 Joseph was upset: He expected the Hebrew is uncertain. Joseph was later to the glorious future. Here at the end
God to act according to convention, but buried at Shechem (Josh 24:32) as a sign of the patriarchal age, he foretold what
faith recognizes that God’s ways are not that he possessed this bequeathed por- would happen to each tribe as he evalu-
man’s ways, and God’s thoughts are not tion (Hebrew shekem) of land. Jacob had ated his sons one by one, just as Noah
man’s thoughts. It took Jacob a lifetime apparently conquered this area though had done at the end of the primeval era
G E N E S I S 4 9 : 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114

2 “Come and listen, you sons of Jacob; like a lioness—who dares to rouse 49:3
Num 26:5
listen to Israel, your father. him? Deut 21:17
10 The scepter will not depart from Judah, Ps 78:51; 105:36
3 “Reuben, you are my firstborn, my strength, 49:4
nor the ruler’s staff from his Gen 35:22
the child of my vigorous youth. Deut 27:20
descendants,
You are first in rank and first in power. 49:5
4 But you are as unruly as a flood, un til the coming of the one to whom it Gen 29:33-34;
belongs, 34:25-30
and you will be first no longer. 49:6
the one whom all nations will honor.
For you went to bed with my wife; 11 He ties his foal to a grapevine,
Gen 34:26
49:7
you defiled my marriage couch. Josh 19:1, 9; 21:1-42
the colt of his donkey to a choice vine.
5 “Simeon and Levi are two of a kind; 49:8
He washes his clothes in wine, 1 Chr 5:2
their weapons are instruments of his robes in the ablood of grapes. Heb 7:14
violence. 12 His eyes are darker than wine, 49:9
Num 24:9
6 May I never join in their meet ings; and his teeth are whiter than milk. Mic 5:8
may I never be a party to their plans. 13 “Zebulun will set tle by the seashore
49:10
Num 24:17
For in their anger they murdered men, Ps 2:6-9; 60:7
and will be a harbor for ships;
and they crippled oxen just for sport. 49:11
7 A curse on their anger, for it is fierce; his borders will extend to Sidon. Deut 8:7-8
2 Kgs 18:32
dam (1818)
a curse on their wrath, for it is cruel. 14 “Issachar is a sturdy donkey,
a

Lev 3:17

I will scatter them among the descen- resting between two saddlepacks. 49:13
dants of Jacob; 15 When he sees how good the Deut 33:18-19
49:15
I will disperse them throughout Israel. countryside is Josh 19:17-23
8 “Judah, your brothers will praise you. and how pleasant the land, 49:16
he will bend his shoulder to the load Deut 33:22
You will grasp your enemies by the Judg 18:26-27
and submit himself to hard labor.
neck. 49:19
Deut 33:20
All your relatives will bow before you. 16 “Dan will govern his people, 49:20
9 Judah, my son, is a young lion like any other tribe in Israel. Deut 33:24-25
that has finished eating its prey. 17 Dan will be a snake beside the road,

Like a lion he crouches and lies down; a poisonous viper along the path
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
(cp. 9:25-27). The character and acts of oracle, Jacob predicted the fierce, Zech 3:10). When the Messiah comes,
each ancestor affected the lives of his lion-like dominance of Judah over his there will be paradise-like splendor
descendants (Exod 20:5-6; 34:6-7; Num enemies and over his brothers, who and abundance on the earth. He ties
14:18; Jer 32:18). would praise him (cp. 29:35; see, e.g., his foal to a grapevine: Grapevines will
49:1-2 Jacob’s words were deliberately Ruth 4:11-12; 1 Sam 18:6-7; Pss 2, 45, be so abundant that they will be used
chosen prophetic oracles. The days 72; Isa 11:1-13). for hitching posts, and wine will be
to come refer to the conquest and 49:10 This verse anticipates the kingship as abundant as fresh water (see Amos
settlement of the Promised Land, and in Judah (cp. 17:6, 16; 35:11). Although 9:13-14; Zech 3:10). The coming one
beyond that to the messianic age. They the birthright blessing went to Joseph, will have eyes . . . darker than wine and
would all share in the blessing; all the Judah would provide Israel’s rulers (see teeth . . . whiter than milk: He will be
tribes would enter the land with Joshua, 1 Chr 5:1-2). A long line of kings from Ju- vigorous and healthy, as will be the era
but they would not all participate dah would retain the scepter, the symbol of his rule. Jesus’ miracle of changing
equally. of rule; the last king would be the one to water into wine (John 2:1-12), his first
whom it belongs, the promised Messiah sign, was an announcement that the
49:3-4 As firstborn, Reuben was entitled Messiah had come; it was a foretaste of
(see 2 Sam 7:4-16; Pss 2, 45, 60; Isa 11;
to be head of the family, but because even better things to come.
Ezek 21:26-27; Zech 9:9; Rev 5:5). from
he had the ungoverned impulses of
his descendants: Literally from between 49:13 The oracle said Zebulun would
boiling or turbulent waters (35:22), Ja-
his feet, taking between his feet as a po- dwell by the sea and be a safe harbor,
cob prophesied that Reuben would fail
etic euphemism for reproductive organs. but in the actual settlement they spread
in leadership (see 37:21-22, 29; 42:22,
until the coming of the one to whom inland (see Josh 19:10-16). The oracle
37-38; cp. Judg 5:15-16; 1 Chr 5:1-2).
it belongs (Or until tribute is brought to did not give specific borders for the
49:5-7 Simeon and Levi were violent him and the peoples obey; traditionally tribes.
and lawless; instead of serving justice, rendered until Shiloh comes): These
they indulged their uncontrolled anger differences arise from ambiguities in the 49:14-15 Like a sturdy donkey, the tribe
and disregarded life (34:24-29). I will Hebrew text. Rule of Israel belongs to of Issachar would be forced to work for
scatter them: Simeon’s land was largely Judah’s descendant through David’s line others. Issachar was often subjugated
absorbed into Judah’s (Josh 19:1, 9); (2 Sam 7:8-16), and he will eventually by invading armies. saddlepacks: Or
Levi was given a more honorable future rule all nations, as signified by the bring- sheepfolds, or hearths. The meaning of
because the Levites became the priestly ing of tribute (see Ps 68:29; 72:8-11; Isa the Hebrew is uncertain.
tribe (see Exod 32:25-29), but they had 2:2-4; Eph 4:8-10). 49:16-17 Dan was called to provide jus-
no region of their own (Josh 21). 49:11-12 These descriptions envi- tice (Dan means “judge”), but the tribe
49:8-12 The blessing on Judah com- sion the abundance of the Messiah’s would choose treachery, like a snake
mands the most attention. In this kingdom (see Isa 61:6-7; 65:21-25; beside the road (see Judg 18).
115 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 4 9 : 2 5

49:21
Deut 33:23
that bites the horse’s hooves 22 “Joseph is the foal of a wild donkey,

49:22 so its rider is thrown off. the foal of a wild donkey at a spring—
Deut 33:13-17 18 I trust in you for salvation, O Lord! one of the wild donkeys on the ridge.
49:23 23 Archers at tacked him savagely;
Gen 37:24 19 “Gad will be attacked by marauding bands,
49:24
they shot at him and harassed him.
Ps 132:2, 5 but he will attack them when they 24 But his bow remained taut,
Isa 41:10; 49:26
b
ro‘eh (7462)
retreat. and his arms were strengthened
Exod 3:1
20 “Asher will dine on rich foods by the hands of the Mighty One of
49:25
Gen 28:13 and produce food fit for kings. Jacob,
c
shadday (7706) by the bShepherd, the Rock of Israel.
Exod 6:3
21 “Naphtali is a doe set free 25 May the God of your father help you;
that bears beautiful fawns. may the cAlmighty bless you
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Death (49:29-33)
Gen 2:15-17; 3:19; As Jacob lay dying in Egypt, he considered two promises regarding his death: that he would
6:17; 9:5-6 die peacefully (46:4) and that he would join his ancestors (49:29, 33). Humans are mortal,
Exod 21:12-17, 28-
29; 23:7; 31:14-15 and death is the natural end of earthly life (Ps 90:1-6). Human identity began with the earth’s
Lev 24:16 dust being animated by the breath of God (2:7). This passive state returns at death as God
Deut 32:39
Job 10:18-22; withdraws his breath and the human body collapses again into dust (3:19; Job 4:19-21; Isa
19:25-27 40:6-8). Human life depends entirely and continuously on the Creator of life—his breath is a
Ps 90:1-12; 94:17
Prov 14:32
gift that sustains us in life for as long as he grants it (Ps 104:29).
Eccl 12:1-7 Death entered the human race by sin and brought ruin to it; death comes suddenly, bring-
Isa 25:6-9; 26:19; ing mourning and an apparent end to hopes and dreams. Death is the severest penalty in
40:6-8
Dan 12:2-3 human justice. In the OT, the death penalty was a punishment for murder (9:6; Exod 21:12)
Mark 12:26-27 or blasphemy (Lev 24:16; John 10:30-31)—violations that threatened the living community.
Rom 5:12-17
1 Cor 15:20-26, In the OT, the opposite of “the land of the living” (Ps 27:13) was Sheol, the realm of the
51-58 dead that was shrouded in darkness and silence (Job 10:21-22; Ps 94:17; Jon 2:6). Yet even in
Rev 20:4-6, 11-15;
21:3-8
death, believers cannot be separated from God’s presence (Ps 17:15; 49:15; Prov 14:32). God
is sovereign and rules over death (Deut 32:39).
The OT mentions the fact of resurrection (see Job 19:25-27; Isa 25:6-9; 26:19; Dan 12:2).
Eventually, God’s redeemed people will triumph over death (1 Cor 15:54-55), the last enemy
to be destroyed (1 Cor 15:26). Death results from sin (Rom 5:12), and sinners will be punished
in the lake of fire, called the second death (Rev 21:8). Christ’s death defeated death, making
his resurrection the paradigm for all believers (Col 1:18). He is the Lord of the living and of
the dead (Rom 14:9).
In Gen 49:29-33, death is joined with hope by faith. In life, the patriarchs were sojourners;
in death, they were heirs of the promise and the occupied land. The patriarchs died without
having received the promises (Heb 11:39-40), but that was not the end of the story. God’s
promises to people are not exhausted in this life, for God makes promises that necessitate
a resurrection (see Matt 22:21-32 // Mark 12:26-27). The time of death—when the natural
inclination is to mourn—should also be the time of the greatest demonstration of faith, for
the recipient of God’s promises has a hope beyond the grave.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
49:18 At this point, Jacob interjected 49:20 Asher would be fertile and pro- descendants of Manasseh include
an expression of hope. He may have ductive, providing rich foods. That tribe Gideon (Judg 6–8) and Jephthah (Judg
been indirectly reminding his sons of settled along the rich northern coast of 11:1–12:7).
their need for dependence on the Lord Canaan. 49:22 Or Joseph is a fruitful tree, /
or expressing his hope in the Messiah’s 49:21 Naphtali, like a doe, would be a fruitful tree beside a spring. / His
reign, when he and his descendants a free mountain people (cp. Judg 5:18). branches reach over the wall. The mean-
would be rescued from all trouble, grief, The tribe settled in the hilly region ing of the Hebrew is uncertain.
and human treachery. northwest of the Sea of Galilee. 49:24-26 Five names for God introduce
49:19 Three of the six Hebrew words in 49:22-26 This oracle treats Joseph more five blessings; God is the giver of all
this verse are wordplays on the name expansively than any of the others, for good things.
Gad (“attack”). Gad will be attacked by here the main blessing lay (see 1 Chr 49:25 The blessings of the heavens
marauding bands (attackers), but he 5:1-2). Jacob lavished promises of above meant rain for crops. The bless-
will attack. The tribes that settled east victory and prosperity on Joseph’s two ings of the watery depths were streams
of the Jordan River frequently experi- tribes. Ephraimites recorded as victori- and wells of water. The blessings of
enced border raids (see Josh 13; 2 Kgs ous in battle include Joshua (Josh 6, 8, the breasts and womb were abundant
10:32-33; 1 Chr 5:18-19). 10, 12) and Deborah (Judg 4). Victorious offspring.
G E N E S I S 4 9 : 2 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116

with the blessings of the heavens above,

50 Joseph threw himself on his fa- 49:26
Deut 33:15-16
and blessings of the watery depths ther and wept over him and kissed 49:27
below, him. Then Joseph told the physicians who
2 Deut 33:12

and blessings of the breasts and served him to embalm his father’s body; 49:28
d
barak (1288)
womb. so Jacob was embalmed. 3The embalming Num 6:23

26 May the blessings of your father process took the usual forty days. And the 49:29
Gen 23:16-20; 25:8-9
surpass the blessings of the ancient Egyptians mourned his death for seventy 49:31
mountains, days. Gen 23:19; 25:9;
4When the period of mourning was over, 35:29
reaching to the heights of the eternal 49:33
hills. Joseph approached Pharaoh’s advisers and Gen 25:8
Acts 7:15
May these blessings rest on the head of said, “Please do me this favor and speak to
50:1
Pharaoh on my behalf. 5Tell him that my Gen 46:4
Joseph,
father made me swear an oath. He said to 50:2
who is a prince among his brothers. Gen 50:26
me, ‘Listen, I am about to die. Take my body
50:3
27 “Benjamin is a ravenous wolf, back to the land of Canaan, and bury me in Num 20:29
devouring his enemies in the morning the tomb I prepared for myself.’ So please Deut 34:8
50:5
and dividing his plunder in the evening.” allow me to go and bury my father. After his Gen 47:29-31
28These
burial, I will return without delay.” 50:8
are the twelve tribes of Israel, 6Pharaoh agreed to Joseph’s request. “Go Gen 45:10
and this is what their father said as he told and bury your father, as he made you prom- 50:9
Gen 41:43
his sons good-bye. He dblessed each one ise,” he said. 7So Joseph went up to bury his
with an appropriate message. father. He was accompanied by all of Pha-
Jacob’s Death and Burial raoh’s officials, all the senior members of
29Then Jacob instructed them, “Soon I will Pharaoh’s household, and all the senior offi-
die and join my ancestors. Bury me with my cers of Egypt. 8Joseph also took his entire
father and grandfather in the cave in the household and his brothers and their house-
holds. But they left their lit tle children and
field of Ephron the Hittite. 30This is the cave
flocks and herds in the land of Goshen. 9A
in the field of Machpelah, near Mamre in
great number of chariots and charioteers
Canaan, that Abraham bought from Ephron accompanied Joseph.
the Hittite as a permanent burial site. 10When they ar rived at the threshing
31There Abraham and his wife Sarah are
floor of Atad, near the Jordan River, they
buried. There Isaac and his wife, Rebekah, held a very great and solemn memorial ser-
are buried. And there I buried Leah. 32It is vice, with a seven-day period of mourning
the plot of land and the cave that my grand- for Joseph’s father. 11The local residents,
father Abraham bought from the Hittites.” the Canaanites, watched them mourning at
33When Jacob had finished this charge
the threshing floor of Atad. Then they re-
to his sons, he drew his feet into the bed, named that place (which is near the Jordan)
breathed his last, and joined his ancestors Abel-mizraim, for they said, “This is a place
in death. of deep mourning for these Egyptians.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
49:26 of the ancient mountains: Or of 49:33 Jacob died at the age of 147 This showed the great respect that the
my ancestors. Joseph . . . is a prince (47:28), bringing his life of struggle and Egyptians had for Joseph.
among his brothers: A reflection of both sorrow to an end. Jacob had always had
50:4-6 Joseph needed Pharaoh’s
his character and his position. an unquenchable desire for God’s bless-
ing. He had a deep piety that habitually permission to leave his post temporarily
49:27 The oracle about Benjamin to bury his father in Canaan. Pharaoh
describes a violent tribe (see Judg 20; relied on God despite all else. In the
end, he died a man of genuine faith. readily granted this freedom to the
1 Sam 9:1-2; 19:10; 22:17). former slave.
He learned where real blessings come
49:28 These prophecies are broad in from, and through his faith would be 50:7-9 This was Joseph’s first return to
scope, foretelling the future of the dif- able to hand these on to his sons (Heb his homeland in thirty-nine years. The
ferent tribes in general terms. Individu- 11:21). trip was temporary. Centuries later, the
als, by faith and obedience, could find
great blessing from God regardless of 50:1-6 As with his father and grand- family of Israel would permanently
what happened to their clan. father, Jacob’s death brought the end leave Egypt, taking Joseph’s bones with
of an era. them for burial in the land of promise
49:29-33 Bury me with my father: This (see 50:25).
grave in the land of Canaan represented 50:2 Jacob: Hebrew Israel; see note
hope for the future (cp. 47:29-30). Oth- on 35:21. His body was embalmed for 50:10-13 This journey into Canaan was
ers buried at the cave of Machpelah burial in typical Egyptian fashion. made in sorrow to bury a man; the next
near Hebron were Sarah (23:19), Abra- 50:3 The Egyptians mourned for Jacob journey into the land would be to live
ham (25:7-9), Isaac (35:27-29), Rebekah, for seventy days, just two days short there. Abel-mizraim means “mourning
and Leah. of the mourning period for a pharaoh. of the Egyptians.”
117 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . G E N E S I S 5 0 : 2 6

50:12 12So Jacob’s sons did as he had com- intended to harm me, but God intended it all
Gen 49:29
50:13 manded them. 13They carried his body to for good. He brought me to this position so
Gen 23:16-18 the land of Canaan and buried him in the I could save the lives of many people. 21No,
50:15
Gen 42:21-22
cave in the field of Machpelah, near Mamre. don’t be afraid. I will continue to take care
50:16
This is the cave that Abraham had bought of you and your children.” So he reassured
Gen 49:29 as a permanent burial site from Ephron the them by speaking kindly to them.
50:17 Hittite.
Gen 45:5, 7
Matt 6:14
The Death of Joseph
Luke 6:27 Joseph Reassures His Brothers 22So Joseph and his brothers and their fami-
Rom 12:19 14After bury ing Jacob, Joseph returned to
e
nasa’ (5375) lies continued to live in Egypt. Joseph lived
Exod 10:17 Egypt with his brothers and all who had ac- to the age of 110. 23He lived to see three gen-
pesha‘ (6588) companied him to his father’s burial. 15But
f

Exod 34:7 erations of descendants of his son Ephraim,

50:18 now that their father was dead, Joseph’s and he lived to see the birth of the children
Gen 37:7-10 brothers became fearful. “Now Joseph will of Manasseh’s son Makir, whom he claimed
50:19 show his anger and pay us back for all the
Gen 30:2 as his own.
50:20
wrong we did to him,” they said. 24“Soon I will die,” Joseph told his broth-
Gen 37:26-27 16So they sent this message to Joseph: “Be-
50:21 fore your father died, he instructed us 17to ers, “but God will surely come to help you
Gen 45:11
say to you: ‘Please eforgive your brothers for and lead you out of this land of Egypt. He
50:24
Gen 13:15; 28:13 the great wrong they did to you—for their will bring you back to the land he solemnly
50:25 fsin in treating you so cruelly.’ So we, the ser- promised to give to Abraham, to Isaac, and
Exod 13:19
Josh 24:32 vants of the God of your father, beg you to to Jacob.”
Heb 11:22 eforgive our fsin.” When Joseph received the 25Then Joseph made the sons of Israel
50:26 message, he broke down and wept. 18Then swear an oath, and he said, “When God
Exod 1:6
g
’aron (0727) his brothers came and threw themselves comes to help you and lead you back, you
Exod 25:22
down before Joseph. “Look, we are your must take my bones with you.” 26So Joseph
slaves!” they said. died at the age of 110. The Egyptians em-
19But Joseph replied, “Don’t be afraid of balmed him, and his body was placed in a
me. Am I God, that I can punish you? 20You gcoffin in Egypt.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
50:15-18 The brothers pleaded for a sign of God’s blessing (see Ps 128:6; for that to happen. Like his father
Joseph’s forgiveness, referring to them- Prov 17:6; Isa 53:10). before him, Joseph made his brothers
selves as Joseph’s slaves (cp. 37:7; 44:16, 50:23 whom he claimed as his own promise that his bones would be taken
33). The brothers were afraid that (literally who were born on Joseph’s out of Egypt when God would come to
Joseph’s earlier reconciliation with them knees): Placing them on his knees at take them (to help you and lead you . . .
had been motivated only by his desire their birth was a symbolic act signifying back) to Canaan (see Exod 13:19; Josh
to see his father again. With neither that they came from him and belonged 24:32; Heb 11:22).
Jacob nor Pharaoh to restrain him, they to him (cp. Job 3:12). 50:26 Joseph’s death signified the end
feared that he might now take revenge
on them. But Joseph . . . wept because 50:24-25 God will surely come to help of his generation (see notes on 25:7-8;
they still feared reprisal. you (literally visit you): These words 35:1-29; 35:27-29) and of the patriar-
of Joseph, given twice, summarize the chal age. From this point forward, God
50:19-21 Joseph reassured his brothers hope expressed throughout both the OT dealt with Israel as a nation. Joseph’s
that God planned to fulfill the promised and NT. God’s visitation in the person of body was kept in Egypt as a pledge of
blessing (cp. 45:5, 7-9), and he promised the Messiah, the offspring of Abraham, hope for slaves awaiting the Promised
kindness and provision (cp. 45:11). would bring the curse to an end and Land (see Exod 13:19; Heb 11:39-40). He
50:22-23 Joseph lived to see his great- establish the long-awaited blessing of was eventually buried in Shechem (see
great-grandchildren by Ephraim, and God in a new creation. The company of Josh 24:32), where Jacob had originally
his great-grandchildren by Manasseh— the faithful would wait in expectation sent him (37:13).
 TH E B OO K O F

P SALMS
The Lord Jesus and the apostles loved the book of Psalms
and quoted from it; beyond that, they lived out of it. These
ancient prayers and praises of Israel are also God’s inspired
word. The psalms provide a bridge to cross between the
Old and New Testaments, and the themes addressed in the
psalms find further development in the NT. Jesus connects
with the dynasty of David in its mission, its disappointments,
and its failures. Where David’s dynasty has failed, Jesus gives
hope. His sinlessness, his identification with the suffering
of the members of David’s dynasty, his perfect obedience,
and his exaltation open up new perspectives on the many
questions raised in the Psalter. Yet we are still living by faith;
the hope of the book of Psalms, that God’s people will com-
pletely fulfill his purposes and that all nations will submit to
the Messiah, still remains for the future (see 1 Cor 15:25-27).

BACKGROUND
The psalms, like all Scripture, are inspired and given by God (2 Tim 3:16).
And yet, each psalm originated with a human author as a prayer or praise
to the Lord. The psalms are diverse, composed as the responses of God’s
people to him. The psalms include laments, psalms of praise, wisdom,
thanksgiving, reflections on God’s mighty acts, celebrations of God’s
revelation, and worship.
The book of Psalms reflects a long process of collection. For a thousand
years, poets wrote these poems while people recited and collected them.
The Temple liturgy encouraged both the collection and the writing of
psalms. Gradually editors incorporated smaller collections into larger col-
lections, shaping five collections into the one book of Psalms.

SUMMARY
The first two psalms serve as an introduction to the entire Psalter (the
book of Psalms). Psalm 1 introduces the Lord’s instruction in wisdom,
while Ps 2 introduces God’s rule over a rebellious, sinful world. In Ps 1,
the person of God’s choice is godly and wise, delights in God, lives by
divine instruction, and is not influenced by evildoers. Psalm 2 speaks of
the rebellion of the nations and of the wicked, the judgment of rebellious
nations, and the protection of the godly.
Reading Ps 1 in the context of the entire Psalter raises three questions:
(1) Is there forgiveness for sins? (2) Why do the godly suffer? and (3) Why
do the wicked prosper? Reading Ps 2 in the context of the Psalter raises two
similar questions: (1) Why do the nations prosper? and (2) Why were the
 TIMELINE
2091 / 1915 BC
Abraham moves to
Canaan
1876 / 1661 BC
Jacob moves to Egypt
kings of David’s line not victorious? The psalmists wrestle with these ques-
tions and offer different perspectives. Some of the poets quietly accept their 1446 / 1270 BC
Israel leaves Egypt (the
problems, while others wrestle with God, question him, or become exasper- Exodus)
ated. New questions and issues develop out of their dialogues with God. The covenant at Sinai
1406 / 1230 BC
THE COMPOSITION OF THE PSALMS Israel enters Canaan
The process of editing the Psalter into one book took place over time and
1011–971 BC
was completed following the exile to Babylon. There are several markers of David as king of Israel
editorial activity:
971–931 BC
1. The editors placed Pss 1 and 2 as an introduction to the whole book Solomon as king of
of Psalms. Both psalms give an idealized portrayal: Psalm 1 is a portrayal Israel
of the ideal godly person who lives by God’s instruction. Psalm 2 portrays
931 BC
the Messiah, the ideal king of Israel. The rest of the Psalter develops and The kingdom is divided
deepens these portrayals, while at the same
OUTLINE 722 BC
time expressing how neither the people of God End of the Northern
Pss 1–41 nor their king were able to fulfill God’s ideals Kingdom of Israel
Book One and bring about the happiness and peace of 586 BC
Pss 42–72 God’s kingdom. The Psalter therefore testifies to End of the Southern
Book Two Jesus as the ideal godly man and king of Israel, Kingdom of Judah
the Messiah who alone has pleased God and by 538 BC
Pss 73–89 whom alone redemption, happiness, and peace Cyrus’s edict of return,
Book Three exiles return to Judea
are secure.
Pss 90–106 2. Individual psalms were collected in units. Oct 537 BC
Book Four The editors arranged these smaller groupings of Temple rebuilding
psalms into five larger collections: Book One begins
Pss 107–150
Book Five (Pss 1–41, with a doxology and double Amen 515 BC
in 41:13), Book Two (Pss 42–72, with a doxol- Temple rebuilding is
ogy and double Amen in 72:19), Book Three (Pss 73–89, with a doxology completed
and double Amen in 89:52), Book Four (Pss 90–106, with a doxology and 250~200 BC
Amen in 106:48), and Book Five (Pss 107–150, without a doxology). The OT is translated into
Greek
3. Books One (Pss 1–41) and Two (Pss 42–72) form the first stage of
the collection. The shift from David (Pss 3–32, 34–41) in Book One to
collections of psalms in Book Two (the sons of Korah, Pss 42–49; Asaph,
Ps 50; David, Pss 51–65, 68–70; Solomon, Ps 72) reveals a thematic shift
from David as the sole model and teacher to other perspectives opened by
these psalms. At the end of Book Two, the editor comments, “This ends the
prayers of David son of Jesse” (72:20). This comment remained in place
even when Books Three, Four, and Five (with additional psalms of David)
were added to the collection.
4. The addition of Book Three (Pss 73–89) marks the second stage. Book
Three shares with Book Two its preference of the name Elohim for God (Pss
42–83) and its diversity of collections (Asaph, Pss 73–83; sons of Korah,
Pss 84–85, 87–88; David, Ps 86). Psalm 73 breaks the spell cast by the
magnificent vision of the messianic kingdom in Ps 72, as it questions God’s
justice and power. This issue comes to a head again in Ps 89, the last psalm
of Book Three.
P S A L M S I N T R O D U C T I O N . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 902

5. The psalms of Book Four (Pss 90–106) wrestle with questions

raised at the time of the Exile, when it seemed that God’s covenant
with David had been dissolved (see Ps 89). Several psalms encourage
individual growth in character and godliness (Pss 91–92) in response
to the crisis. Most psalms in this collection present God as the true
and faithful king whose kingdom extends to every part of creation
(Pss 93–100). He still loves the people, the flock of his pasture (Ps
100), but they have to listen to him (Pss 95, 100). He is the source of
forgiveness, and his compassion assures the exilic community that the
Lord still cares for his people. The review of redemptive history from
creation to the Exile (Pss 104–106) explains both God’s wisdom and
Israel’s folly as a framework for understanding the Exile. The benedic-
tion of Ps 106:48 is included in 1 Chr 16:36 and might indicate that
Book Four was completed in the postexilic era (when Chronicles was
compiled).
6. Book Five (Pss 107–150) was then added to the Psalter. It includes
a number of smaller collections: the Egyptian Hallel (Pss 111–118, in-
cluding three hallelujah hymns, Pss 111–113, and the Great Hallel, Pss
114–118), the Torah psalm (Ps 119), the Songs of Ascents (Pss 120–134),
eight psalms of David (Pss 138–145), and five concluding hallelujah
hymns (Pss 146–150). Book Five sets out the thematic progression
of affliction, lament, God’s rescue, and praise. The opening psalm
The Psalter, taken (Ps 107) begins this pattern, and its final verse (107:43) points to the
importance of wisdom in discerning God’s ways. Psalm 119, the lon-
on its own terms, gest psalm, celebrates the wisdom of God and the word of God. The
is not so much a Lord’s historic care for Israel in the wilderness (Pss 114–118, 135–136)
prepares exilic and postexilic Israel to read David’s final prayers (Pss
liturgical library, 138–145) in a new way: David looks forward to the full coming of
storing up standard God’s kingdom (Ps 145). The hallelujah psalms affirm the truthfulness
of this hope (Ps 146–150).
literature for cultic 7. Additions appear to have been made to already-existing psalms.
requirements, as a This may explain the prayer for the restoration of Zion (51:18-19) and
hospitable house, for God’s blessing on Jerusalem (69:34-36). Changes in the circum-
stances of God’s people may have occasioned the addition of new lines
well lived in, in each case.
where most things 8. The available manuscripts reveal some flexibility in the organiza-
tion and titles of the psalms. Both the Hebrew and Greek editions of
can be found and the Psalter contain 150 psalms, but with differing divisions and num-
borrowed after bering as well as differences regarding which psalms have titles. The
Greek text combines both Pss 9–10 and Pss 114–115 into one psalm
some searching, each, but it splits both Pss 116 and 147 into two. Differences between
and whose first the Hebrew and English numbering are indicated in the notes.
By the time of Jesus Christ, the Psalter was well known as the book
occupants have left of Psalms (Luke 20:42; Acts 1:20). It was part of the third section of
on it everywhere the Hebrew canon, called the Writings (Luke 24:44; see Old Testament
the imprint of their Introduction, “The Canon of the Old Testament,” p. 4).

experiences and AUTHORS

the stamp of their Many of the psalms are associated with David, but not all of them; less
than half (seventy-three of them) are connected with him. Others are
characters. connected with Asaph (Pss 50, 73–83), the sons of Korah (Pss 42–49,
DEREK KIDNER 84–85, 87), Solomon (Pss 72, 127), Heman (Ps 88), Ethan (Ps 89),
Psalms 1–72, p. 18 and Moses (Ps 90).
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Of the 116 psalms with a title (see “Psalm Titles,” below), most
identify a person. The person named may be the author, but not neces-
sarily. The Hebrew preposition le before the name (often translated
“of”) can mean “for,” “dedicated to,” “concerning,” “to,” or “by.”
So, ledawid (often translated “of David”) could be interpreted as “for
David,” “dedicated to David,” “concerning David,” or “by David.”
While many psalms “of David” may have been written by him, there
are several reasons for caution. The titles occasionally have two names,
such as David and Jeduthun or Asaph (Pss 39, 62, 77). It is possible
that the other individual was the actual author of the psalm. Further-
more, the psalms whose titles connect them with an episode of David’s
life (Pss 3, 7, 18, 34, 51, 52, 54, 56, 57, 59, 60, 63, 142) provide little
or no specific connection with those episodes. For example, the title
in Ps 51 connects the psalm with David’s sin and Nathan’s rebuke. The
psalm speaks of sin, forgiveness, and a broken spirit, but any mention
of the specifics of the sin is notoriously absent. In addition, several
psalms “of David” seem to assume the existence of the Temple, which
was not constructed until after David’s death (see Ps 5:7; 122:TITLE;
138:2). Similarly, the title of Ps 30 connects David with the dedica-
tion of the Temple, and Ps 69 does not seem to fit with what is known
of David’s life. Finally, some textual traditions vary in the mention of
David in the heading (e.g., Pss 122, 124). It is possible, therefore, that
ledawid should be understood in many cases as meaning “for/dedi-
cated to/concerning David” rather than “by David.” Such psalms evoke
his persona as the chief representative of the dynasty of David without
implying that he himself was the author of the psalm. Still, there are
many psalms that could have been authored by David himself.

LITERARY ISSUES
The title Psalms for the collection comes from the Greek word psalmos
(“song”; see Luke 24:44; 20:42), which translates the Hebrew mizmor,
a word frequently found in the titles of individual psalms (e.g., see
Ps 3:TITLE, “psalm”). The word mizmor is related to a verb meaning “to
play a stringed instrument.” The psalms were originally accompanied
by instruments and were part of the oral tradition of Israel before
they were collected into groupings. The Hebrew title of the Psalter is
tehillim (“praises”), a word that is related to the expression hallelujah
(“praise Yahweh”).
Psalm Titles. The psalm titles, or short superscriptions accompanying
most of the psalms, give information such as the author (see above),
the type of psalm (e.g., song, prayer), a musical notation, a notation
The theological
on the use of the psalm, a historical context, or a dedication. Much of
the information is not well understood. As a result, many scholars do richness of the
not place much emphasis on the psalm titles in the interpretation of psalms emerges
the psalms.
In the Hebrew text, the psalm titles are typically numbered as out of a profound
verse 1. As a result, the verse numbers through the entire psalm differ knowledge of
from the numbers in the NLT and most English translations.
God rooted in
Interlude (Hebrew Selah). This word is found seventy-one times in
the book of Psalms. The meaning of the word is uncertain, though relationship.
it is probably a musical or literary term. In the NLT it is consistently PETER C. CRAIGIE
rendered Interlude. Psalms 1–50, p. 40
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Groupings of the Psalms. The psalms can be grouped in a number of

ways:
By the names they use for God: Yahweh (“the LORD,” Pss 1–41) and
Elohim (“God,” Pss 42–72).
By the names in the titles: David (Pss 3–32, 34–41, etc.), the sons of
Korah (Pss 42–49, 84–85, 87–88), and Asaph (Pss 50, 73–83).
By genre (see below).
Many of the psalms are in collections within the Psalter: e.g., the
Songs of Ascents (Pss 120–134). Other collections were recognized
in Jewish tradition, such as the Egyptian Hallel (Pss 113–118) and
the hallelujah hymns (Pss 146–150).
By thematic connections, such as God’s kingship (Pss 93–100), or
the storyline from creation to the Exile (Pss 104–106).
Genres of the Psalms. The psalm titles often designate the genre of
a psalm. The most frequent genre designation in a psalm’s title is
“psalm” (Hebrew mizmor), a song originally accompanied by stringed
instruments. Less frequent are the words maskil (“psalm, a chant”: Pss
32, 42, 44–45, 52–55, 74, 88, 89), miktam (“psalm, a chant”: Pss 16,
56–60), shir (“song”: Pss 45, 120–135), shiggayon (“psalm,” a generic
or musical term: Ps 7), tepillah (“prayer”: Pss 17, 86, 90) and tehillah
(“psalm of praise”: Ps 145), higgayon (“meditation,” meaning un-
known: Ps 9:16), and todah (psalm of thanksgiving: Ps 100).
In addition to the genre identifications that are found in the Hebrew
text, the psalms may also be divided into three main categories:
1. Wisdom or instructional psalms (Pss 1, 15, 24, 33, 34, 37, 73, 90, 107);
The Psalter 2. Psalms of lament (most psalms in books I—III), which can be sub-
divided into individual laments and community laments;
. . . promises 3. Hymns of praise or thanksgiving (Pss 8, 19, 29, 65, 67, 114), which
Christ’s death can similarly be divided into individual and community hymns.
and resurrection The psalms of praise include several subgenres, including “royal”
psalms about the king (Pss 2, 45, 72, 89, 110); psalms ascribing king-
so clearly—and ship to the Lord (Pss 93, 95–99); hymns about creation (Pss 19, 29,
pictures his kingdom 104); and hymns about Zion (Pss 46, 48, 84, 87).
Another way of reading the psalms is based on the movement in
and the condition many psalms from instruction to a problem and from a problem to a
and nature of all renewal in commitment and character. The Psalter as a collection of
Christendom—that five books is largely instructional in nature. It is “instruction” (torah,
“law,” 1:2) and has the purpose of teaching God’s people how to live.
it might well be
called a little THE PSALMS IN ISRAEL’S WORSHIP
The collection of 150 lyric poems known as the Psalter contains much
Bible. In it is information on music-making in ancient Israel. The majority of psalms
comprehended most are songs of praise, thanksgiving, prayer, and repentance. There are also
historic odes that relate great national events (for example, Ps 30, “a
beautifully and
song at the dedication of the Temple,” and Ps 137, which portrays the
briefly everything sufferings of the Jews in captivity). Such psalms played a role in the life
that is in the of the community; however, the exact nature of that role is uncertain.

entire Bible. MEANING AND MESSAGE

MARTIN LUTHER The psalms provide windows into the souls of the ancient saints
Word and Sacrament who wrote them. Their theological reflections are not easy or simple-
905 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M S I N T R O D U C T I O N

minded, but the psalmists’ faith, when tried, is purified. The psalms
model depth of character, wisdom, honesty, and authenticity. They
prepare God’s people for the coming of Jesus Christ as the perfect
Adam (human) and as the king, the descendant of David who has
absolute integrity.
The prayers in the Psalter are more than models to be imitated: They
are God’s instructions for righteous living, part of his torah (“instruc-
tion”; see Pss 1, 19, 119). God teaches who he is, what he has done,
and what he expects from his people. The psalms are God-centered,
instructing God’s people to be like God, to receive his correction, and
to discern error in themselves. Through the psalms, God encourages
his people individually and as communities to worship him vibrantly.
The psalms and their musical accompaniments bear witness about
God to the world.
The psalmists reflected on the transitory nature of life, on suffering,
and on the many kinds of adversity that human beings experience. As
the psalmists faced alienation and pain, they longed for God’s pres-
ence, provision, and protection (e.g., Ps 23), and for a lasting glory.
Even the psalms connected with David often reveal a humble, rather
than a victorious, David—a humiliated David more often than a glori-
ous and royal David. The psalmists lived in a world full of alienation,
and they longed for redemption. They experienced shame, and they FURTHER READING
trusted in the Lord to vindicate them with his glorious presence. LESLIE C. ALLEN
The Psalter illustrates the failures of Israel and of David’s dynasty. Psalms 101–150 (2002)
The best of the godly Israelites and of the Davidic kings were unable to JAMES MONTGOMERY BOICE
bring in the condition of happiness and peace that Pss 1 and 2 speak Psalms (1994)
of (see also Ps 72). The psalms are God’s exhortation to each person to PETER C. CRAIGIE
cultivate wisdom, to trust in him, to live by grace, and to have hope in Psalms 1–50 (1983)
the coming one who would bring God’s blessings to a needy world. MARK D. FUTATO
Jesus and the apostles understood Jesus’ life and ministry in light Psalms in Cornerstone Biblical
Commentary, vol. 7 (2009)
of the psalms (see Matt 13:34-35; 21:16, 42; 23:39; John 2:17; 15:25;
DEREK KIDNER
19:24, 28, 36; Acts 2:22-35; 4:11; 13:32-38; Rom 15:3; 1 Cor 15:25-27; Psalms 1–72, 73–150
Eph 4:7-10; 1 Pet 2:7). Jesus entered the world of humans and lived (1973, 1975)
out the patterns found in the psalms, including humiliation, suffering, MARVIN E. TATE
death, vindication, and glory. He is the only human being who has Psalms 51–100 (1990)
completely pleased God (Ps 1). He is the Messiah and King (Ps 2) who GERALD H. WILSON
has become our means of redemption, happiness, and peace. Psalms, Volume 1 (2002)
P S A L M 1 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 906

1. BOOK ONE (PSS 1–41) 5 They will be condemned at the time of 1:1
Ps 26:5
judgment. Prov 4:14
PSALM 1 a
’ashrey (0835)
1 Oh, the ajoys of those who do not
Sinners will have no place among the Ps 32:1
godly. 1:2
follow the advice of the wicked, 6 For the Lord watches over the path of Ps 25:5; 119:13-16
or stand around with sinners, the godly,
b
torah (8451)
Ps 19:7
or join in with mockers. but the path of the wicked leads to c
hagah (1897)
2 But they delight in the blaw of the Lord, Ps 35:28
destruction. 1:3
c
meditating on bit day and night. Jer 17:7-8
3 They are like trees planted along the PSALM 2 1:4
1 Why are the nations so angry?
riverbank, Ps 35:4-5
Isa 17:12-13
bearing fruit each season. Why do they waste their time with
1:5
Their leaves never wither, futile plans? Ps 5:5; 9:7-8; 89:5, 7
2 The dkings of the earth prepare for
and they prosper in all they do. 1:6
battle; Ps 9:5-6; 11:6
4 But not the wicked! 2 Tim 2:19
the rulers plot together 2:1
They are like worthless chaff, against the Lord Ps 21:11; 46:6
scattered by the wind. and against his anointed one. Acts 4:25-26

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Book One (Pss 1–41) Book One reveals 1 introduces the hopeful anticipation 1:3-5 The future belongs to the godly.
God’s purpose in the world, God’s order of the final hallelujah (Ps 150), when 1:3 Well-watered trees endure and bear
in creation, and the significance of the Lord will remove all evil from his abundant fruit (cp. Jer 17:8).
wisdom. It issues an invitation to dwell creation and prosper his children.
on the mountain of the Lord and gives 1:4 The coming time of judgment
1:1-2 The Lord gives true happiness to (1:5) will carry off the wicked and their
insights into the psalmist’s life and all who reject evil and delight in him.
struggles. deeds (35:5; 83:13; Isa 17:13; see note
1:1 Oh, the joys: This Hebrew term on Jer 13:24).
Pss 1–8 Psalms 1 and 8 form an inclusio (’ashrey) is used twenty-six times in
(set of literary bookends) that describes 1:5 The wicked cannot abide the scru-
Psalms. Some translations render it as tiny of the Lord’s judgment; they are
what God expects of the ideal person “blessed,” but a different term (barak)
(cp. Pss 19, 33, 104, 145), contrasts the already condemned (see 5:5; 7:6; 101:7).
is used in contexts of blessing (5:12;
godly person with the wicked, and ex- 45:2; 107:38). The godly do not permit 1:6 The Lord’s care for the righteous and
tols the godly person’s dignity. Jesus the themselves to live under the influence the demise of the wicked both demon-
Messiah (Ps 2)—the sovereign Lord (Heb of sinners. Those who do not fear the strate the Lord’s principle of retribution
2:6-8; see 1 Cor 15:27) and perfection of Lord are wicked (36:1); they are the en- (see Gal 6:7-10). The brief and futile lives
humanity—embodies this ideal. of the wicked will end, whereas the Lord
emies of those who love God, those who and his saints will triumph (see 9:5, 6,
Pss 1–2 The first two psalms are an in- do right, and the poor and oppressed 18; 10:16; 37:20; 73:27; 92:9; cp. 142:4;
troduction to the entire Psalter. Psalm 1 (see 10:2-13; 37:14). The wicked might Isa 57:1). The godly (see 5:12; 14:5) are
introduces the Lord’s instruction in wis- appear pious (50:16) and sometimes joyful (1:1) because the LORD protects
dom, while Ps 2 introduces God’s rule enjoy temporary prosperity (37:35), but and cares for them, hears them when
over a rebellious, sinful world. Together, sorrow (32:10) and destruction (1:4-6) they cry out for justice, and secures their
these psalms invite people to leave await them when their deeds catch future (see 121:3-4). A person’s path is
the way of folly that leads to destruc- up with them (9:16). Those who go his life and character.
tion and to enter the way of God that astray (25:8) in rebellion against the
leads to wisdom and salvation. The NT Lord (78:17) are sinners; they commit Ps 2 This royal psalm pertains to the
affirms that God will rule the nations heinous crimes such as adultery and Lord’s appointment of a king descended
through Jesus Christ, his appointed murder (cp. Ps 51). join in with: This from David. It celebrates the mission
agent (Heb 1:5; Rev 12:5; 19:15). expression (literally sit in the seat of ) of all the kings in David’s line, and it
depicts a life in bondage to sin (cp. 1:2; introduces the hope of an ideal ruler
Ps 1 This wisdom psalm sets the tone who will accomplish the Lord’s goal of
for the whole Psalter. The psalmist 26:3-7; Deut 6:7). Mockers hate the
Lord, scorn his wisdom, and insult any- bringing all nations into submission
strongly contrasts the happiness of the (2:11) or to destruction (2:9). The NT
godly with the condemnation of the one who attempts to correct them (Prov
identifies Jesus as this descendant (see
wicked; in the end, the way of wisdom 9:7-8). They seek only the “wisdom”
Acts 13:33; 1 Cor 15:25-27; Heb 1:5; 5:5;
will triumph. This idealization of the that justifies their actions. These brash
Rev 19:15).
godly person (as in Ps 8) highlights the people have little regard for the Lord,
his plans, or his children (see 86:14; 2:1-3 Their futile paths lead to death
Lord’s expectations of his people and
119:51, 69, 78, 85, 122). These three (1:4, 6), but fallen human beings unite in
especially of the coming Messiah (Ps 2). opposing the true God and his Messiah.
The people of Israel did not live up to terms (wicked, sinners, mockers) apply
this ideal, and neither did the kings to all kinds of ungodly people. 2:1 plans: The Hebrew verb rendered
of David’s dynasty. Not even the best 1:2 The law (Hebrew torah) of the LORD “meditate” in 1:2 here suggests an atti-
of them could bring in the triumph of is the full revelation of God’s instruc- tude of opposing the Lord in speech (Isa
righteousness described in Pss 1, 2, and tions (see note on Deut 4:44). Meditat- 59:13) or in thought (38:12; Prov 24:2).
72. In the NT, the apostles’ use of the ing is a process of inner reflection that 2:2 The kings hate the Lord’s estab-
Psalter to describe the life and ministry can be positive (1:2; 63:6; 77:12; 143:5) lished order in the world, so they desire
of Jesus the Messiah confirms that Jesus or negative (see 2:1; 38:12). The Lord’s to be independent of him (see 36:4).
alone fulfills the ideal of the godly word is the object of godly meditation They scheme about dominating the
person presented in the psalms. Only (119:48). Day and night includes all Lord’s people (31:13; see 83:1-4). Their
Jesus could please God and secure re- times, whether one is walking, standing, goal is to subvert the Lord’s rule in the
demption, happiness, and peace. Psalm sitting, or sleeping (see Deut 6:7). world by overthrowing his anointed
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2:2 3 “Let us break their chains,” they cry, 7 The king proclaims the Lord’s decree:
Ps 48:4-6; 74:18, 23
d
melek (4428) “and free ourselves from slavery to “The Lord said to me, ‘You are my son.
Ps 5:2
God.” Today I have become your Father.
2:5 8 Only ask, and I will give you the nations
Ps 76:7; 78:49-50 4 But the one who rules in heaven laughs.
2:6 as your inheritance,
Ps 3:4; 45:6; 48:1-2 The Lord scoffs at them.
5 Then in anger he rebukes them, the whole earth as your possession.
2:7 9 You will break them with an iron rod
*Acts 13:32-33
terrifying them with his fierce fury.
*Heb 1:5-6; 5:5
6 For the Lord declares, “I have placed my and smash them like clay pots.’ ”
2:9
Rev 2:26-27; 12:5;
19:15 chosen king on the throne 10 Now then, you kings, act wisely!
in Jerusalem, on my holy mountain.” Be warned, you rulers of the earth!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Royal Psalms (Ps 2)

Pss 18, 20, 21, 45, The royal psalms all have some reference to the king, the nature of his rule, and his relation-
61, 72, 89, 101, 110, ship to God. Psalms 2, 18, 20, 21, 45, 61, 72, 89, 101, 110, 132, and 144 are usually regarded
132, 144
as the royal psalms. Belief in God’s kingship is the foundation of the royal psalms (Ps 2). Each
king in David’s dynasty served as messianic agent—i.e., he represented God’s kingship. As
God’s representative, the Davidic king was expected to uphold the qualities of justice, righ-
teousness, faithfulness, and peace (72:1-3).
The royal psalms express the hope and aspirations of the dynasty of David. But with its
corruption and failure, the dynasty came to an apparent end (89:38-45). Yet hope remained
alive for the future of a king descended from David who would serve as God’s agent. The
royal psalms maintain this hope for a king whose perfect obedience would guarantee the
continuity of David’s dynasty and the perpetual benefits of his reign. In this sense, the royal
psalms may also be called messianic psalms in that they express hope in messianic agent, an
ideal king descended from David. Jesus stated that the psalmists wrote of him (Luke 24:44),
and other NT writers affirmed the identification of Jesus as the Messiah. Some of the most
significant links are as follows:
Psalm 2 is associated with Israel’s king, the descendant of David. Nevertheless, it speaks of a
universal vindication and rule that far transcends even David’s or Solomon’s reigns (see Acts
13:33; Heb 1:5; 5:5).
Psalm 45 is a marriage psalm for one of the Davidic kings, possibly Solomon, yet it speaks
of a permanent rule (45:6).
Psalm 110 is the most frequently quoted messianic psalm (see Matt 22:43-45; Acts 2:34-35;
Heb 1:13; 5:5-10; 6:20; 7:21). It speaks of the privileges, universal victory, and continuing
priesthood of David and his successors. Such language would be hyperbole, and possibly
misleading, except for its fulfillment in Jesus. In contrast to the angels who are privileged
to stand in God’s presence (Luke 1:19), Christ the Son sits in the place of power and author-
ity over all things at God’s right hand (Heb 1:13).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
one (or his messiah); the Lord chose the at humans who boast that they can member of the Godhead (John 1:1) and
kings of David’s dynasty to establish his rebel against his power and authority a descendant of David (Acts 13:33; Heb
kingdom throughout the earth. The NT (see 37:13; 59:8). 1:5; 5:5), Jesus is the true Son of God.
confirms that Jesus, the appointed and 2:6 my chosen king: The Lord estab- 2:8 In an example of the suzerain-
anointed Son of God (Acts 4:26; 13:33; lishes his anointed ruler. in Jerusalem: vassal relationship between the Lord
Heb 1:5; 5:5), fulfills the role in which Hebrew on Zion. See “Mount Zion, the and Israel’s king (see Deuteronomy In-
these earlier kings failed. troduction, “Literary Form,” p. 314), the
City of God” at Ps 48, p. 947.
2:3 break their chains: These kings be- Lord invites the king to ask for favors
2:7-9 The Lord adopted the king of
lieve that acknowledging the true God David’s dynasty to conquer rebellious (see 21:2, 4). All nations will be subject
and his chosen ruler will result in their nations by force (see 89:26-27). to David’s descendant, the Messiah.
enslavement (Isa 28:22; 52:2; cp. Lam 2:9 The Lord gives his anointed ruler
3:7; Rom 1:1; 1 Cor 7:22; Titus 1:1). 2:7 my son (or Son). Today I have be-
come your Father (or Today I reveal you the power to conquer the nations as
2:4-6 The Lord finds the human threat as my son): People in the ancient Near his inheritance (Isa 11:4; Rev 2:27;
insignificant. He provided a solution East commonly accepted a father-son 12:5; 19:15), breaking their rebellion,
long before their rebellion. He will end relationship between gods and kings. resistance, and independence. break:
their agitation through the appoint- In Israel, the Lord adopted kings as his Greek version reads rule. Cp. Rev 2:27.
ment of a human agent, a descendant sons. God set David apart as his most 2:10 It pleases the Lord when his
of David’s line who will rule the nations. excellent and exalted son (89:27). All people submit to him and seek his
2:4 rules in heaven: The Lord’s place in descendants of David were the Lord’s protection. The wise accept the Lord’s
the universe is so certain that he scoffs representatives or agents. As an eternal rebuke and desire to repent.
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11 Serve the Lord with reverent fear, 7 Arise, O Lord!

2:11
and rejoice with trembling. Rescue me, my God! Ps 5:7; 119:119-120
12 Submit to God’s royal son, or he will Slap all my enemies in the face! Heb 12:28
2:12
become angry, Shatter the teeth of the wicked! Ps 5:11; 34:8; 34:22
and you will be destroyed in the midst 8 Victory comes from you, O Lord. Rev 6:15-17
3:1
of all your activities— May you bless your people. Ps 69:4
for his anger flares up in an instant. Interlude 3:2
But what joy for all who take refuge Ps 22:7-8; 71:11
PSALM 4 3:3
in him! Ps 27:5-6; 28:7; 62:7
For the choir director: A psalm of David, to e
magen (4043)
PSALM 3 be accompanied by stringed instruments. Ps 7:10

A psalm of David, regarding the time 1 Answer me when I call to you,

3:4
Ps 4:3; 34:4; 99:9
David fled from his son Absalom. 3:5
O God who declares me innocent. Lev 26:6
1 O Lord, I have so many enemies; Free me from my troubles. Prov 3:24-26
so many are against me. Have mercy on me and hear my prayer. 3:6
Ps 27:3; 118:10-13
2 So many are saying,
2 How long will you people ruin my 3:8
“God will never rescue him!” Isa 43:11
reputation?
f
4:1
Interlude
How long will you make groundless Ps 3:4; 17:6; 18:6,
18-19; 25:16
3 But you, O Lord, are a eshield accusations? 4:2
around me; How long will you continue your lies? Ps 31:6, 18; 69:7-10,
19-20
you are my glory, the one who holds Interlude f
kabod (3519)
my head high. 3 You can be sure of this: Ps 24:7

4 I cried out to the Lord, 4:3

The Lord set apart the godly for Ps 6:8-9; 17:6; 31:23;
and he answered me from his holy himself. 50:5; 135:4
mountain. Interlude The Lord will answer when I call to 4:4
Ps 77:6
5 I lay down and slept, him. Eph 4:26
4:5
yet I woke up in safety, 4 Don’t sin by letting anger control you. Ps 37:3, 5; 50:14
g
zabakh (2076)
for the Lord was watching over me. Think about it overnight and remain Ps 51:17
6 I am not afraid of ten thousand silent. Interlude 4:6
enemies 5 gOffer sacrifices in the right spirit, Num 6:25-26
Job 7:7; 9:25
who surround me on every side. and trust the Lord. Ps 80:3, 7, 19

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2:11-12 rejoice: Rulers must welcome the Their words haunt him because it seems 3:7-8 The psalmist does not seek revenge;
Son as their true and only King. Submit that the Lord will not answer his prayer. instead, he waits for the Lord’s vengeance
to God’s royal son (or Submit to God’s These enemies wield great power (cp. (see note on Ps 94). Arise: The psalmist
royal Son, or kiss the son; the meaning of 2:1-3); unlike Ps 2, this psalm does not calls upon the Lord to take action now.
the Hebrew is uncertain): Kissing was an resolve the crisis. Ps 4 This individual lament includes
expression of submission (Hos 13:2). The a prayer for rescue (4:1), a rebuke of
3:2 Interlude: Hebrew Selah. The mean-
Lord gives joy to all who fear him (1:1-2) the adversary (4:2-3), an exhortation to
and trust him (18:30; 34:22; 119:1-3). ing of this word is uncertain, though it
is probably a musical or literary term. the godly (4:4-5), and an expression of
Pss 3–7 This group of psalms moves It is rendered Interlude throughout the confidence (4:6-8).
readers from the orderly world of Pss Psalms. 4:1 Waiting for the Lord’s answer allows
1–2 to a disoriented one. The Lord’s for growth in patience and for the
anointed cries out while facing enemies, 3:3-4 The psalmist’s eyes turn from his
enemies to the Lord. refinement of living faith (38:15).
ferocious opposition, evil schemes, and
the Lord’s apparent distance. 3:3 The psalmist contrasts the conten- 4:2 The opponents of the godly place
Ps 3 This psalm laments that the expec- tion of his enemies (3:2) with the Lord’s their hope in delusions, treachery, and
tations raised by Pss 1–2 have not been provision. The Lord is a shield for his idolatry. my reputation (or my glory):
met. But even when beset by enemies, people; he turns their defeat and The honor of the psalmist, or possibly
godly people need not question the shame into victory and glory (see notes of the Lord, is at stake.
Lord’s just dealings. Rather, they can on 4:2; 27:6; 140:7). 4:4 Angry feelings are not sinful, but
confidently trust his goodness and 3:5 By refocusing on the Lord (3:3-4) in letting anger control you leads to sin
expect God to rescue them. the midst of his crisis, the psalmist can (see 37:7-8; cp. Eph 4:26-27, 31-32). In-
3:TITLE This sad episode in David’s life rest, confident of his safety (see note on stead of acting on their emotions, the
(see 2 Sam 15–18) helps readers keep 4:8). The Lord cares for his servant; he godly think about their circumstances
the promises of Ps 2 in perspective. The protects him and keeps his mind and overnight. They might be disturbed
Lord granted victory to his anointed heart from fear (37:17; 54:4; 119:116; as they sleep, but silence opens their
king (Ps 2), but the manner and timing 145:14; see note on 121:4). hearts to trust in the Lord (4:5).
of this victory remained in God’s hands. 3:6 The psalmist’s peaceful confidence 4:5 Offer sacrifices in the right spirit:
3:1-2 The psalmist’s many enemies in the Lord’s protection and care shields Redirecting emotions toward the
speak brashly (4:6; 40:15; see notes him from evil and gives him a new Lord prevents a godly individual from
on 2:3; 12:4) and question the Lord’s sense of reality (23:4; 27:1, 3; 46:1; doing too much self-reflection (40:6-8;
ability to rescue (10:11; 22:7-8; 71:10). 56:4, 11; 91:5-6; 118:6). 51:17).
909 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 5 : 9

4:7 6 Many people say, “Who will show us you cannot tolerate the sins of the
Ps 97:11-12
Acts 14:17 better times?” wicked.
4:8 Let your face smile on us, Lord. 5 Therefore, the proud may not stand in
Lev 25:18
Deut 12:10 7 You have given me greater joy your presence,
Job 11:19
Ps 3:5; 16:9 than those who have abundant for you hate all who do evil.
6 You will destroy those who tell lies.
h
shalom (7965)
Ps 29:11
harvests of grain and new wine.
8 In hpeace I will lie down and sleep, The Lord detests murderers and
5:1
Ps 54:2 for you alone, O Lord, will keep me safe. deceivers.
5:2 7 Because of your unfailing love, I can
Ps 84:3 PSALM 5
i
melek (4428)
Ps 24:9 For the choir director: A psalm of David, to enter your house;
5:3 be accompanied by the flute. I will worship at your Temple with
Ps 88:13; 130:5 deepest awe.
5:4 1 O Lord, hear me as I pray; 8 Lead me in the right path, O Lord,
Ps 11:5; 34:16; 92:15
pay attention to my groaning. or my enemies will conquer me.
5:5 2 Listen to my cry for help, my iKing and
Ps 1:5; 11:5; 45:7; Make your way plain for me to follow.
75:4 my God, 9 My enemies cannot speak a truthful
5:6
Ps 52:4-5; 55:23 for I pray to no one but you.
3 Listen to my voice in the morning, Lord. word.
5:7
Ps 69:13; 115:11, 13 Each morning I bring my requests to Their deepest desire is to destroy
5:8 others.
you and wait expectantly.
Ps 27:11; 31:1, 3 Their talk is foul, like the stench from an
5:9 4 O God, you take no pleasure in
*Rom 3:13 open grave.
Luke 11:44 wickedness; Their tongues are filled with flattery.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Title of the Messiah Reference in Psalms Applied to Jesus attention during a time of trouble
(39:12; 84:8; 143:1), as does pay atten-
Messiah (Anointed 2:2 Matt 16:16; Acts 4:24-30; 13:33 tion (17:1; 54:2; 130:2). The needy ask
One) their God, “Are you listening?”
Son of God 2:7, 12 Matt 3:17; 17:5; Acts 13:33; Rom 5:3 The psalmist begins and ends each
1:4; Heb 1:5; 5:5 day with prayer, awaiting new expres-
Sovereign King 8:4-6 1 Cor 15:27; Heb 2:8 sions of God’s fidelity and goodness
(143:8). wait expectantly: The psalmist
Suffering Servant 22:1-31 Matt 27:35, 46; Mark 15:34; John does not demand God’s grace but
19:24
places hope in it (see Mic 7:7; Hab 2:1).
Faithful Servant 40:6-8; 69:1-36 John 2:17; Rom 15:3; Heb 10:7 5:5 the proud: Mockers (see note on
Victorious King 68:18 Eph 4:8 1:1), the wicked (73:3; 75:4), and the
Exalted Lord 110:1 Matt 22:41-45; Acts 2:32-36; Heb arrogant (10:2) use their mouths to twist
1:10-13 truth and challenge the faith of the
godly. The Lord allows only the godly
Royal High Priest 110:4 Heb 5:6; 7:17, 21 into his presence (see 1:5). His holiness
Precious Stone 118:22 Matt 21:42; Mark 12:10-11; Luke and justice do not tolerate oppression or
20:17; Acts 4:11; 1 Pet 2:7 those who do evil. you hate: The Lord
rejects proud sinners (see also 11:5).
Blessed King 118:26 Matt 21:9; 23:39; Mark 11:9; Luke
13:35; 19:38; John 12:13 5:7 God promises his unfailing
love—his covenant goodness and faith-
fulness—to his people (see 25:6; 69:16;
5Messiah in the Psalms (2:2). In the NT, the writers of the Gospels, Acts, the Lam 3:32). your house: The godly long
Letters, and the book of Revelation strongly connect Jesus with the Psalter. Jesus
completes David’s dynasty. Although the earlier kings failed, there is now hope. to come into God’s presence with rever-
Jesus’ sinlessness, his identification with Israel’s kings, his perfect obedience, and ence and awe (see Heb 12:28).
his exaltation open up new perspectives on the many questions raised in the 5:8 God guides those who are obedient,
Psalter. We are still living by faith. The hope of the Psalter is that all nations will submissive, and patient in waiting for
submit to God’s king, the Messiah (cp. 1 Cor 15:25-27). him to lead, provide, and protect them
(27:11; 43:3; 143:10), not those who
4:6 your face (or the light of your help and protection. The psalmist asks expect God simply to endorse their own
face): The psalmist seeks God’s favor for and awaits God’s response (5:1-3). decisions. Following the right path of
and peace (Num 6:25-26), which can He describes the schemes of the wicked wisdom leads to the Lord (27:11; 61:2;
transform darkness into light (see 27:1). in detail but does not get lost in his 139:24).
Confident trust in the Lord is an antidote circumstances. The psalmist also knows
that the wicked cannot coexist with God 5:9-10 The psalmist again describes
to anger, resentment, jealousy, and
(5:4-6, 9; see 1:5). He keeps returning the vile acts of the wicked, who cannot
materialism.
to the Lord (5:7-8, 10; see 5:1-3), and stand in God’s presence.
4:8 Peace comes from God’s blessing then he prays for the godly community 5:9 with flattery: Greek version reads
and protection (4:6; see 37:11). (5:10-12; see 3:8b). with lies. Cp. Rom 3:13, where Paul
Ps 5 This morning prayer (5:3) expresses 5:1-2 The request hear me appears quotes from this verse in his description
unwavering confidence in the Lord’s in several prayers as a call for God’s of the depravity of all people.
P S A L M 5 : 1 0 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 910

10 O God, declare them guilty. 5 For the dead do not remember you. 5:10
Ps 9:16; 36:12
Let them be caught in their own Who can praise you from the grave? 5:11
traps. 6 I am worn out from sobbing.
Ps 2:12; 12:7; 64:10
Isa 65:13
Drive them away because of their many
All night I flood my bed with weeping, 5:12
sins, Ps 29:11; 32:7, 10
drenching it with my tears.
for they have rebelled against you. 7 My vision is blurred by grief;
6:1
Ps 2:5; 38:1
j
’ap (0639)
11 But let all who take refuge in you my eyes are worn out because of all Prov 27:4

rejoice; my enemies. 6:2

Ps 22:14
let them sing joyful praises forever. 8 Go away, all you who do evil, 6:3
Spread your protection over them, Ps 38:8; 90:13
for the Lord has heard my weeping. John 12:27
that all who love your name may be 9 The Lord has heard my bplea;
k
nepesh (5315)
filled with joy. Ps 19:7

12 For you bless the godly, O Lord;

the Lord will answer my prayer. a
yasha‘ (3467)
Ps 34:18
10 May all my enemies be disgraced and
you surround them with your shield 6:4
terrified. Ps 17:13
of love.
May they suddenly turn back in shame. 6:5
Ps 30:9
PSALM 6 Isa 38:18
PSALM 7
For the choir director: A psalm of David, 6:6
A psalm of David, which he sang to the Ps 42:3; 69:3
to be accompanied by an eight-stringed
LORD concerning Cush of the tribe of 6:7
instrument. Ps 31:9
Benjamin. 6:9
1 O Lord, don’t rebuke me in your janger b
tekhinnah (8467)
1 I come to you for protection, O Lord my Ps 55:1
or discipline me in your rage.
2 Have compassion on me, Lord, for I am
God. 6:10
Ps 71:24; 73:19
Save me from my persecutors—
weak. 7:1
rescue me! Ps 11:1; 31:1, 14-15
Heal me, Lord, for my bones are in 2 If you don’t, they will maul me like a lion, 7:2
agony. Ps 17:12; 57:4
3 I am sick at kheart.
tearing me to pieces with no one to 7:3
rescue me. 1 Sam 24:11
How long, O Lord, until you 3 O Lord my God, if I have done wrong 7:4
restore me? 1 Sam 24:7; 26:9
or am guilty of injustice, 7:6
4 Return, O Lord, and rescue me. 4 if I have betrayed a friend Ps 138:7
7:8
a
Save me because of your unfailing or plundered my enemy without Ps 18:20; 35:24; 96:13
love. cause,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5:10 The psalmist prays for the justice 6:TITLE to be accompanied by an dim, the body is failing (see 13:3; 31:9;
and retribution that God promised eight-stringed instrument: Literally with 38:10; Matt 6:22).
against the wicked (1:6)—those who stringed instruments; according to the 6:8-10 In a closing note of triumph,
have rebelled against the Lord. The sheminith. the psalmist reasserts his confidence in
wicked lay traps to kill (38:12) or 6:1-3 The psalmist asks for God’s favor the Lord.
deceive (140:4-5). and restoration at a difficult time. Ps 7 This psalm consists of a lament
5:11 A blessing rests on all who take 6:1 don’t rebuke me . . . or discipline (7:1-2), an oath of innocence (7:3-5), an
refuge in God (see 18:30). Joy and me: The psalmist does not explicitly appeal to God’s justice (7:6-9), an affir-
praise make good companions. The connect God’s discipline with sin here mation of God’s just kingship (7:10-16),
godly rejoice when they see evidence (cp. 39:8-11), but it might be implied. and a concluding hymn of praise (7:17).
of God’s rescue. They sing joyful praises 7:TITLE Cush, an unknown person of the
as a new song (see 33:3). When the 6:2-3 In his longing for God’s response tribe of Benjamin, remained hostile
Lord restores peace to this world, puts to his prayer, the psalmist grew to David.
down evil, and rewards the righteous, physically weak (6:6; see 77:3; 119:81;
142:1-3; see also Ps 101). Fasting might 7:1 Persecutors (a common term for
they will have lasting joy (9:2-4; 53:6; “enemies”) intentionally seek out people
90:14-15; 118:24). The children of have played a part in his agony, but this
is not mentioned. in order to destroy them (31:15; 56:1-2;
God, who find refuge in him, love his 71:11; 143:3).
name. To love his name is to love his 6:4-5 The experience was so painful that
very character. 7:2 Like a lion, a wicked enemy relent-
the psalmist might as well have been lessly and violently pursues its prey
5:12 The psalmist extends his concern dead, or perhaps he feared for his life. (10:9; 17:12; 22:13, 21; 35:17; 57:4),
beyond himself to all the godly. A 6:5 from the grave? Hebrew from Sheol? but God promises victory (91:13).
shield, here an image of God’s protec- In the OT, Sheol is the abode of the 7:3-5 The psalmist swears to his in-
tion, deflects spears and arrows from dead. It is not necessarily associated nocence, making himself vulnerable to
its bearer. with punishment. scrutiny (7:9).
Ps 6 The occasion for this lament might 6:6-7 The psalmist is exhausted to the 7:3 The psalmist does not claim to be
have been sickness or a mental or spiri- depths of his being from the anguish without sin, but he knows that he does
tual depression from which the psalmist of his spiritual distance from the Lord not deserve the brutal attacks of his
sought healing. (31:9; 22:1; 31:10; 102:5). When eyes opponents (see 35:7).
911 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 8 : 1

7:9 5 then let my enemies capture me. 12 If a person does not repent,
Ps 11:4-5; 94:23
Jer 11:20 Let them trample me into the ground God will sharpen his sword;
Rev 2:23
c
leb (3820) and drag my honor in the dust. he will bend and string his bow.
Ps 28:7
13 He will prepare his deadly weapons
7:10
Interlude
Ps 97:10-11; 125:4
6 Arise, O Lord, in anger!
and shoot his flaming arrows.
d
magen (4043)
Ps 28:7 14 The wicked conceive evil;
Stand up against the fury of my
7:11 they are pregnant with trouble
Ps 50:6; 90:9 enemies!
e
shapat (8199)
Ps 9:4 Wake up, my God, and bring justice! and give birth to lies.
15 They dig a deep pit to trap others,
7:12 7 Gather the nations before you.
Deut 32:41
Rule over them from on high. then fall into it themselves.
Ezek 33:9 16 The trouble they make for others
7:13 8 The Lord judges the nations.
Ps 18:14; 45:5; 64:7 backfires on them.
Declare me righteous, O Lord,
7:14 The violence they plan falls on their
Job 15:34-35 for I am innocent, O Most High!
Isa 59:4
9 End the evil of those who are wicked,
own heads.
Jas 1:15
17 I will fthank the Lord because he is just;
7:15
Ps 57:6
and defend the righteous.
For you look deep within the mind and I will sing praise to the name of the
7:16
Esth 9:24-25 c
heart, Lord gMost High.
Ps 140:9, 11
7:17 O righteous God. PSALM 8
Ps 9:2; 66:1-2, 4;
71:15-16 10 God is my shield,
d For the choir director: A psalm of David, to
f
yadah (3034)
Ps 30:12 saving those whose hearts are true be accompanied by a stringed instrument.
g
‘elyon (5945)
Ps 46:4 and right. 1 O Lord, our Lord, your majestic name
8:1 11 God is an honest ejudge. fills the earth!
Ps 57:5; 113:4; 148:13
He is angry with the wicked every day. Your glory is higher than the heavens.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Notation References* or bribed, nor does he abuse his power

(9:4; cp. 82:1-8).
Interlude (Selah) 3:2, 4, 8; etc.
7:12-13 sword . . . bow . . . deadly
Accompanied by stringed instruments Pss 4, 6, 54, 55, 61, 67, 76 weapons . . . flaming arrows: As the
Accompanied by the flute Ps 5 Divine Warrior, God (literally he) takes
the offensive on behalf of himself and
An eight-stringed instrument Pss 6, 12 his people.
Accompanied by a stringed instrument Pss 8, 81, 84 7:14 Evil begins with small words or steps,
Sung to the tune “Death of the Son” Ps 9 and gives birth to increasingly worse
deeds as time goes on (see Isa 59:4-5).
Sung to the tune “Doe of the Dawn” Ps 22
7:17 I will thank . . . sing praise: The
Sung to the tune “Lilies” Pss 45, 69 laments in Pss 3–7 usually move from
Sung by soprano voices (‘alamoth) Ps 46 lament to praise, as does the Psalter as
a whole. Most High: This is an ancient
Sung to the tune “Dove on Distant Oaks” Ps 56
designation for God (see note on 91:1).
Sung to the tune “Do Not Destroy!” Pss 57–59, 75 God is just and reliable, so his order
Sung to the tune “Lily of the Testimony” Ps 60 prevails in this world.
Sung to the tune “Lilies of the Covenant” Ps 80 Ps 8 Psalm 8 opens the second segment
of Book One (Pss 8–14). The psalmist
Sung to the tune “The Suffering of Affliction” Ps 88 celebrates God’s creation and the dig-
* All full-psalm listings refer to Psalm titles nity of the ideal human being (see Ps 1).
Instead of the world of enemies, wicked
5Musical Notations in the Psalms (Ps 5). These musical notations are not well people, and distorted justice that is pre-
understood. sented in Pss 3–7, this psalm promotes
an image of the world as God originally
7:5 trample: Cp. 44:5; 60:12; 91:13; 43:1). Although not innocent of all sin, created it. A weary person can envision
108:13. into the ground . . . in the the psalmist is a person of authentic a place of dignity in God’s world.
dust: Disgrace and shame can lead to integrity (see 15:2; 25:21; 41:12; 78:72;
death and the grave (143:3; see 13:3-4). cp. Job 1:1, 8; 9:20, 22). 8:TITLE to be accompanied by a stringed
instrument: Hebrew according to the
7:6-9 With this appeal to God for justice 7:9 God examines the mind and heart of gittith.
in the world, the psalmist also submits each person (see 11:3-4; 26:2; 139:1, 23).
to God’s examination. 8:1 The LORD (Hebrew Yahweh), the
7:10-13 The psalmist moves from his covenant God of Israel (Exod 3:15), also
7:6 God’s judgment brings justice, de- own situation (7:1-9) to speak for all the holds the title of Lord (Hebrew ’adonay),
spite the chaos created by adversaries godly who long for redemption (7:10- the king of the earth. The word trans-
(see 7:11). 16). He depicts God as the righteous lated majestic (sometimes translated
7:8 The judgment is against the defen- King who vindicates his subjects when “mighty”) can describe kings (136:18),
dants (the nations) and in favor of the they cry out for rescue. heroes (16:3), mountains (76:4), or
righteous plaintiff (the psalmist; see 7:11 The honest Lord cannot be bought waves breaking on the seashore (93:4).
P S A L M 8 : 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 912

2 You have taught children and infants 8 the birds in the sky, the fish in the sea, 8:2
Matt 21:16
to tell of your strength, and everything that swims the ocean 8:3
silencing your enemies currents. Ps 89:11; 136:9
and all who oppose you. 9 O Lord, our Lord, your majestic name
8:4
Job 7:17
Ps 144:3
3 When I look at the night sky and see the
fills the earth! Heb 2:6-8
h
ben ’adam (1121,
work of your fingers— 0120)
the moon and the stars you set in PSALM 9 Ps 80:17

place— For the choir director: A psalm of David, to 8:5

Ps 21:5; 82:6; 103:4
4 what are mere mortals that you should be sung to the tune “Death of the Son.”
8:6
think about them, 1 I will praise you, Lord, with all my heart; Gen 1:26, 28
*1 Cor 15:27
h
human beings that you should care I will tell of all the marvelous things 9:1
for them? you have done. Ps 26:7; 86:12
5 Yet you made them only a little lower 2 I will be filled with joy because of you. 9:2
Ps 66:2, 4; 92:1;
than God I will sing praises to your name, 104:34
and crowned them with glory and O Most High.
9:3
Ps 27:2; 56:9
honor. 9:4
6 You gave them charge of everything you 3 My enemies retreated;
Ps 47:8; 140:12
1 Pet 2:23
made, they staggered and died when you i
shapat (8199)
putting all things under their appeared. Ps 75:7

authority— 4 For you have judged in my favor; 9:5

Ps 69:28; 119:21
7 the flocks and the herds from your throne you have ijudged 9:6
and all the wild animals, with fairness. Ps 34:16; 40:15

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
While all are awe-inspiring and mighty, lower than God: Or Yet you made them 9:TITLE This psalm was originally sung
the created order pales in comparison only a little lower than the angels; He- to the tune “Death of the Son,” but
with the Lord. A person’s name em- brew reads Yet you made him [i.e., man] that tune is no longer known. So also
bodies his reputation. The earth and a little lower than Elohim. Humans bear with the tunes mentioned in Pss 22, 45,
the heavens reveal the Lord’s splendor. God’s image; the Lord has endowed 56–60, 69, 75, and 80.
All creation worships and praises the humans with dignity and charged them 9:1 The verb translated praise is
Lord (66:4; 113:3; 145:21). to rule (Gen 1:26-27). Hebrews 2:6-8 translated “thank” in 7:17, suggesting
8:2 to tell of your strength: Greek ver- applies these words to Jesus Christ, the a close connection between Pss 7 and
sion reads to give you praise. Cp. Matt ideal human who fully realized God’s 9 (see 7:17; 8:1-2). With all my heart
21:16. silencing: The loud noise of the purposes. them: Literally him (i.e., expresses the psalmist’s deep devotion
oppressors contrasts with the praise of man). and commitment (86:12; 111:1; 119:10;
God. In the end, the praise of God will 8:6 gave them (literally him, i.e., man) 138:1). I will tell: These stories educate
overwhelm the sound of evil (31:18; charge of everything: The psalmist is the next generation (78:4; 145:4); when
63:11; 101:5; 143:12). Those who still referring to humans in general. they are not remembered, a genera-
oppose God seethe with vindictive anger Paul applies these words to Jesus as the tion might easily depart from the Lord
(2:1-3; 44:16; cp. 149:6-7). perfect man who has made the created (78:11, 32). The marvelous things
order—even death (1 Cor 15:25-27)— include the Lord’s judgments on the
8:3-5 In light of God’s awesome glory,
subject to God and his glory. The NT enemies of his people (9:4) and his care
it might seem that people would be
connects these themes of creation and for the oppressed (9:9). The wonders in
insignificant to him. However, he has
salvation with Jesus Christ (John 1:1-2, creation, in redemption, and in revela-
crowned them with glory and honor
14; Col 1:16). tion reveal his character and show his
and placed them over all creation.
8:7-8 Wild animals, including birds and power (89:5; 111:4; 119:18, 27). His
8:3 The nations around Israel wor- powerful manifestations evoke public
fish, remind readers of God’s creation
shiped heavenly objects as deities. praise (9:1; 26:7; 75:1).
of the animal world in Gen 1. Contrary
The sun, moon, and stars are indeed
to beliefs among Israel’s neighbors in 9:2 filled with joy . . . sing praises: The
immense and glorious, but they are
the ancient Near East, animals are not psalmist often connects joy with praises,
merely the work of your fingers, a
sacred. as one leads to the other (5:11-12;
reason to praise the Almighty.
Pss 9–10 This hymn celebrates the 32:11; 67:4; 90:14; 92:4). Most High:
8:4 what are mere mortals that you Lord’s kingship and victory over evil. It See note on 91:1.
should think about them, / human might also serve as a response to the
beings that you should care for them? 9:3-6 The psalmist celebrates God’s
laments of Pss 3–7. Some believe that judgment of the wicked, which is a
Literally what is man that you should Pss 9 and 10 should be read together
think of him, / the son of man (or son testimony to the Lord’s reliable promise
as one psalm in two parts because to establish his kingdom on earth (1:6;
of Adam) that you should care for him? Ps 9 includes a title and Ps 10 does
See also 144:3. human beings (literally Ps 2).
not, and although several letters are
son of Adam): The Hebrew idiom son of missing or inverted, the two psalms 9:3 retreated . . . staggered: The Lord
man (or son of Adam) means a human connect as an acrostic of the Hebrew overpowers even powerful enemies
being. Through the influence of Dan alphabet (see note on Ps 25; other (see 27:2). Israel also experienced
7:13-14, it became a title with divine such alphabetic acrostics are Pss 25, judgment when it resisted the Lord
overtones in the NT. See Heb 2:6-8, 34, 37, 111–112, 119, 145). The ancient (107:12).
where this passage is quoted. Greek and Latin translations treat Pss 9 9:4 The throne represents the Lord’s
8:5 Yet you made them only a little and 10 as one. royal authority.
913 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 0 : 2

9:7 5 You have rebuked the nations and so I can rejoice that you have
Ps 10:16; 89:14-15
9:8 destroyed the wicked; rescued me.
Ps 96:13 you have erased their names forever. 15 The nations have fallen into the pit they
j
tsedeq (6664) 6 The enemy is finished, in endless ruins;
Ps 23:3

the cities you uprooted are now dug for others.

9:9
Ps 18:2; 37:39; 59:9,
forgotten. Their own feet have been caught in
16-17 the trap they set.
9:10 7 But the Lord reigns forever, 16 The Lord is known for his ajustice.
Ps 37:28; 91:14; 94:14
k
‘azab (5800)
Ps 22:1
executing judgment from his throne. The wicked are trapped by their own
8 He will judge the world with jjustice
9:11
deeds. Quiet Interlude
Ps 76:2; 105:1 and rule the nations with fairness. 17 The wicked will go down to the grave.
9:12 9 The Lord is a shelter for the oppressed,
Gen 9:5-6
a refuge in times of trouble. This is the fate of all the nations who
Ps 72:14
10 Those who know your name trust in you, ignore God.
9:13
18 But the needy will not be ignored
Ps 30:3; 38:19; 86:13 for you, O Lord, do not kabandon
9:14 those who search for you. forever;
Ps 13:5; 20:5; 35:9;
51:12; 106:2 the hopes of the poor will not always
11 Sing praises to the Lord who reigns in
9:15 be crushed.
Ps 7:15; 35:8 Jerusalem.
19 Arise, O Lord!
9:16 Tell the world about his unforgettable
mishpat (4941) Do not let mere mortals defy you!
a

Ps 33:5 deeds.

9:17 12 For he who avenges murder cares for the Judge the nations!
Ps 49:14; 50:22 20 Make them tremble in fear, O Lord.
helpless.
9:18
Ps 9:12; 62:5; 71:5 He does not ignore the cries of those Let the nations know they are merely
9:19 who suffer. human. Interlude
Num 10:35
2 Chr 14:11 13 Lord, have mercy on me. PSALM 10
9:20 See how my enemies torment me. 1 O Lord, why do you stand so far away?
Ps 62:9
10:1
Snatch me back from the jaws of Why do you hide when I am in
Ps 13:1; 22:1; 55:1 death. trouble?
10:2 14 Save me so I can praise you publicly at 2 The wicked arrogantly hunt down the
Ps 7:15; 9:16; 73:6, 8
Jerusalem’s gates, poor.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
9:5 God created the heavens and the judgment falls on some of the wicked 9:17 to the grave: Hebrew to Sheol. See
earth with a word (Gen 1), and he can (9:3-6) and that God promises to judge note on 6:5.
bring nations to an end with a word all evil (9:7-10) motivates praise. The 9:18 Hope requires waiting for the
(see 2:5). Evil and those who do evil will psalmist calls on the godly community Lord’s rescue or justice (25:3, 5, 21). The
come to an absolute end (109:13; Rev to join him. godly find hope, rest, and quietness as
21:4; see note on 69:28). 9:11 The psalm writers often connect they await the Lord (see 1:6; 27:14).
9:7-10 The godly do not put their hope the idea that God reigns (or sits, or is
9:19-20 The psalmist ends his lament
in corruptible human government but enthroned) with a place, such as heaven
with a prayer for the Lord’s intervention
in God’s everlasting rule of justice and (2:4; see 47:9), Jerusalem (Hebrew Zion;
also in 9:14), “between the cherubim” and divine vengeance. mere mortals
fairness (see Pss 96–100). . . . merely human: Humans who have
(80:1; 99:1), “on high” (113:5), or “at the
9:9 The Lord provides shelter in danger- received authority and glory sometimes
right hand” (110:1). Since the Lord rules
ous circumstances and refuge from become oppressive and assume glory
the world, all people must know of his
powerful and oppressive people. The for themselves (see 8:4; 10:18).
unforgettable deeds of salvation (see
Psalter includes many similar images 9:1; 64:9; 66:16; 105:1). Ps 10 The lament of Ps 9:13-20 con-
of the Lord, such as fortress (18:2; 31:2),
9:12 The Lord avenges and saves his tinues in Ps 10 (see note on Pss 9–10),
refuge (59:16-17), rock (18:2; 42:9),
servants (18:46) by righteously judging but the mood changes from confident
strength (18:1), and strong tower (144:2).
his enemies on earth (58:11). The godly assertion to anguished questioning. The
These images occur frequently in the
do not seek revenge; they wait for the psalmist prays for rescue, believing that
royal prayers (see 9:9; 18:30). Even
Lord to vindicate them (94:1-2; Deut the Lord, as a just king, takes care of
oppressed, afflicted, and marginalized
32:35; Rom 12:19). the needy.
people (10:17; 74:21) can enjoy divine
protection. The times of trouble (10:1; 9:13 The psalmist returns from a vision 10:1 The opening questions set the
20:1) stand in contrast with appointed of the glorious future to the reality mood. The Lord does not seem to hear
times when the Lord openly bestows his of facing his enemies (9:3). The jaws the prayers of his people (22:1, 19; see
favor upon the afflicted (69:13; 102:13; (literally gates) are a vivid image of the 2 Kgs 4:27; Isa 1:15).
see 107:6). powerful grip of death (see 13:3-4). 10:2-11 Wicked and oppressive people
9:10 Alienation from the Lord might be 9:14 Jerusalem’s gates provide an inten- might prosper, leaving ugly conse-
part of an individual’s experience (22:1; tional contrast to “the gates of death” quences. Evil can be as dramatic as the
42:9; 119:8), yet the psalms affirm that (see note on 9:13). psalmist portrays it here, or it could be
the Lord will not abandon his people 9:16 Quiet Interlude: Hebrew Higgayon more subtle.
(16:10; 37:25, 28). Selah. The meaning of this phrase is 10:2 The wicked brazenly defy God with
9:11-12 Recognition that the Lord’s uncertain. their acts and speech (17:10; 31:18;
P S A L M 1 0 : 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 914

Let them be caught in the evil they They think, “God will never call us to 10:3
Ps 49:6; 94:3-4
plan for others. account.” 10:4
3 For they brag about their evil desires; 14 But you see the trouble and grief they Ps 14:1; 36:1-2
they praise the greedy and curse the cause. 10:5
Ps 28:5; 52:7
Lord. You take note of it and punish them. 10:6
4 The wicked are too proud to seek God.
The helpless put their trust in you. Ps 30:6-7; 49:11
You defend the orphans. 10:7
They seem to think that God is dead. Ps 59:12; 73:8; 140:3
15 Break the arms of these wicked, evil *Rom 3:14
5 Yet they succeed in everything they do.
10:8
They do not see your punishment people! Ps 11:2; 94:6-7
awaiting them. Go after them until the last one is 10:9
Ps 10:2; 17:12; 59:3;
They sneer at all their enemies. destroyed. 140:5
6 They think, “Nothing bad will ever 16 The Lord is king bforever and ever!
10:11
happen to us! The godless nations will vanish from Ps 10:4
10:12
We will be free of trouble forever!” the land. Ps 9:12; 17:7
17 Lord, you know the hopes of the helpless.
7 Their mouths are full of cursing, lies, 10:14
Surely you will hear their cries and Ps 9:12; 22:9-11; 37:5
and threats. comfort them. 10:15
Ps 37:17; 140:11
Trouble and evil are on the tips of 18 You will bring justice to the orphans and
10:16
their tongues. the oppressed, Deut 8:20
8 They lurk in ambush in the villages, Ps 29:10
so mere people can no longer terrify b
‘olam (5769)
waiting to murder innocent people. them. Ps 30:12

They are always searching for helpless 10:17

victims. PSALM 11 Ps 9:18; 34:15; 145:19
10:18
9 Like lions crouched in hiding, For the choir director: A psalm of David. Ps 9:9; 74:21; 146:9
Isa 29:20
they wait to pounce on the helpless. 1 I trust in the Lord for protection.
11:1
Like hunters they capture the helpless So why do you say to me, Ps 121:1-2
and drag them away in nets. “Fly like a bird to the mountains for 11:2
10 Their helpless victims are crushed; Ps 7:12; 64:3-4
safety! 11:3
they fall beneath the strength of the 2 The wicked are stringing their bows Ps 82:5
wicked. and fitting their arrows on the 11:4
11 The wicked think, “God isn’t watching us! Ps 34:15-16; 103:19
bowstrings. c
shamayim (8064)
He has closed his eyes and won’t even They shoot from the shadows Ps 19:1

see what we do!” at those whose hearts are right.

3 The foundations of law and order have
12 Arise, O Lord!
Punish the wicked, O God! collapsed.
Do not ignore the helpless! What can the righteous do?”
13 Why do the wicked get away with 4 But the Lord is in his holy Temple;
despising God? the Lord still rules from cheaven.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
59:12; 73:8; 123:4). Although the Lord 10:14 Because the Lord cares for the God’s justice. The godly can depend on
will deal with them (31:23), they disturb afflicted, he will take note and punish him as a refuge and shelter.
the righteous (see 5:4-6) prior to their evildoers (see 72:14; 116:15). 11:1 God provides protection (or refuge;
condemnation and judgment. 10:15 The psalmist strongly invokes see 5:11; 9:9; 25:20) when the founda-
10:3 Unlike those who have evil desires, a curse as he prays (see “Prayers for tions of justice collapse. The moun-
the godly wait for justice (10:17). Vengeance” at Ps 137, p. 1017). Arms tains provide another place of refuge
10:4 God is dead: See 10:11; 14:1. represent an ability to wage war (18:34; (see 121:1; see note on 30:6-7).
44:3). 11:2-3 In the inevitable battle
10:6-7 Despite their evil ways (5:9; 28:3;
Rom 3:14), the wicked expect a future 10:16 As the true and just king, God between the evil and the godly, the
free of trouble such as the righteous will bring the wicked to an end, as he wicked cannot tolerate the righteous,
will enjoy. cursing, lies, and threats: promises (1:6). so they victimize them. This seems
Greek version reads cursing and bitter- 10:17-18 The psalmist expresses his to leave the godly with nothing but
ness. Cp. Rom 3:14. confidence in the Lord. questions.
10:8 The wicked rely on outright vio- 10:18 Mere people (see note on 8:4) 11:2 The wicked live in the shadows
lence (11:5; 37:32) and deception (Prov misuse their power and enslave the and create gloom for the godly (82:5;
12:6; 23:27-28). very people God wants them to serve 139:11; 143:3; Prov 4:19).
10:12-15 With confidence that the (see 9:19-20; Luke 22:25-26). 11:3 The wicked create a world of dark-
wicked will be held responsible for Ps 11 The psalmist affirms his faith in ness (see 82:5).
their deeds and that the Lord will care the righteous God. Even though the 11:4 The righteous King rules
for the helpless, the psalmist prays world appears hopelessly chaotic, both from heaven, where his throne is
intensely for rescue from evil. the godly and the wicked can count on untouched by human corruption (see
915 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 3 : 2

11:5
Gen 22:1
He watches everyone closely, 4 They say, “We will lie to our hearts’
Ps 5:5 examining every person on earth. content.
11:6 5 The Lord examines both the righteous Our lips are our own—who can stop us?”
Jer 4:11-12
Ezek 38:22 and the wicked. 5 The Lord replies, “I have seen violence
11:7 He hates those who love violence. done to the helpless,
Ps 7:9-11; 17:15; 33:5 6 He will rain down blazing coals and
12:1 and I have heard the groans of the poor.
Mic 7:1-2 burning sulfur on the wicked, Now I will rise up to rescue them,
12:2 punishing them with scorching as they have longed for me to do.”
Ps 28:3; 41:6
Jer 9:8 winds. 6 The Lord’s promises are pure,
Rom 16:18 7 For the righteous Lord loves justice.
12:3
like silver refined in a furnace,
Ps 55:21; 73:8-9 The virtuous will see his face. purified seven times over.
12:5 7 Therefore, Lord, we know you will
Ps 3:7; 34:6; 35:10 PSALM 12
12:6 For the choir director: A psalm of David, protect the oppressed,
Ps 19:8-10; 119:140 to be accompanied by an eight-stringed preserving them forever from this
Prov 30:5
instrument. lying generation,
12:7 8 even though the wicked strut about,
Ps 37:28; 97:10
1 Help, O Lord, for the godly are fast
12:8 and evil is praised throughout the land.
Ps 55:10-11 disappearing!
13:1 The faithful have vanished from the PSALM 13
Job 13:24
Ps 44:24; 89:46 earth! For the choir director: A psalm of David.
13:2 2 Neighbors lie to each other, 1 O Lord, how long will you forget me?
Ps 42:4-5, 9
speaking with flattering lips and Forever?
deceitful hearts. How long will you look the other way?
3 May the Lord cut off their flattering lips 2 How long must I struggle with anguish
and silence their boastful tongues. in my soul,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The Poor and Needy (Ps 10)

Ps 9:18; 10:2; 12:5; The poor and needy are oppressed, persecuted people. They hunger and thirst for righteous-
22:1-31; 34:1-22; ness, but are deprived of it by the structures of society or the rapacious people around them
35:10; 37:14; 40:17;
41:1; 49:2; 68:10; (14:6; 37:14; 109:16). In their distress, they take refuge in the Lord (see 107:4-9), and they cry
69:33; 70:5; 72:2-4, out to the Lord (25:16-18; 74:19; 76:9), who has promised to care for them (1:6). They have
12-13; 74:21; 82:3-
4; 107:41; 109:16, faith in him and wait hopefully for the Lord to appear and bring justice (1:18; 70:5).
22, 31; 132:15; One psalmist confessed that he had cried out to the Lord all his life (88:15). Much of life
140:12
might be lived in anguish (90:15; see Ps 102). Affliction might be a form of discipline that gives
training in righteousness (119:71, 75). The psalms testify that the Lord hears the cry of the
poor (10:17-18; 12:5; 22:24; 34:6; 35:10; 74:21-23; 82:4; 86:1; 107:41; 109:22, 31; 113:5-7;
140:12) and that they will be satisfied (22:26; 132:15). Then the godly will rejoice (34:2; 69:32).
Like the Lord, the messianic king brings justice to his afflicted people (72:2, 4, 12), yet he
confesses that he, too, is needy (40:17). The Davidic kings before Christ did not bring ultimate
justice. Jesus identifies with our human situation (Isa 53:4, 7); he is the hope of those who
recognize their poverty and their need (see Matt 5:3-12).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
2:4). He examines everyone and sees godly can face the future knowing that wicked (12:2-4). Seven times means
everything that happens on earth (see God protects them. totally or completely.
14:2-3). 12:TITLE to be accompanied by an eight- 12:7-8 The godly know that the Lord
11:5 hates: See 5:4-6; Prov 6:16-18. stringed instrument: Hebrew according cares, even though the wicked continue
Wicked deeds result in destruction to the sheminith. to oppress them. The Lord sees the
and violence (58:2; 73:6; 74:20). 12:1-4 Evil becomes so pervasive that corrupt and foolish people who praise
11:6 God rained blazing coals and the godly pray for rescue (Isa 57:1; Mic evildoers (see 9:19-20; 14:2-6).
burning sulfur on Sodom and Gomorrah 7:2; cp. 1:6; 37:20; 58:7; 104:35). Ps 13 The psalmist’s piercing cry for
(Gen 19) as symbols of judgment (18:8; 12:3 May the LORD cut off: See “Prayers help becomes a confident song of hope.
120:4; 140:10). for Vengeance” at Ps 137, p. 1017. 13:1-2 how long? The fourfold rep-
11:7 The godly are assured of the Lord’s 12:4 The words they say reveal the etition expresses agitation and deep
favorable presence when they see his character of the wicked. They deceive anguish (79:5).
face (see 23:6). and overpower the godly and arro- 13:2 A sense of anguish and sorrow
Ps 12 This community lament seeks the gantly question the Lord’s purposes. closes off any perspective of hope (6:3).
Lord’s help against the prevalence of 12:6 The godly can rely on the LORD’s Unless the Lord answers the psalmist’s
evil. Because of the Lord’s answer, the promises, but not on the lies of the prayers (22:1), death seems inescapable,
P S A L M 1 3 : 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 916

with sorrow in my heart every day? and wouldn’t think of praying to the 13:3
Ezra 9:8
How long will my enemy have the Lord. Job 33:29-30
5 Terror will grip them, Ps 5:1
upper hand?
13:4
3 Turn and answer me, O Lord my God!
for God is with those who obey him. Ps 25:2; 38:16
6 The wicked frustrate the plans of the 13:5
Restore the sparkle to my eyes, or I oppressed, Ps 9:14; 52:8
will die. but the Lord will protect his people. 13:6
4 Don’t let my enemies gloat, saying, “We Ps 116:7
7 Who will come from Mount Zion to 14:1-7
have defeated him!” //Ps 53:1-6
Don’t let them rejoice at my downfall. rescue Israel? 14:1
When the Lord restores his people, Ps 10:4; 53:1
5 But I trust in your unfailing love. *Rom 3:10-12
Jacob will shout with joy, and Israel
I will rejoice because you have will rejoice.
14:2
Ps 33:13-15; 102:19
rescued me. 14:3
6 I will sing to the Lord PSALM 15 Ps 58:3; 143:2
because he is good to me. A psalm of David. 14:4
Isa 64:7
1 Who may worship in your sanctuary,
PSALM 14 14:6
Ps 14:1-7 // Ps 53:1-6 Lord? Ps 9:9; 40:17

For the choir director: A psalm of David. Who may enter your presence on your 14:7
Job 42:10
holy hill? Ps 53:6; 85:1-2
1 Only fools say in their hearts, 2 Those who lead dblameless lives and do 15:1
“There is no God.” what is right,
Ps 24:3; 27:5-6
They are corrupt, and their actions are speaking the truth from sincere hearts.
15:2
Ps 24:4
evil; 3 Those who refuse to gossip Eph 4:25
d
tamim (8549)
not one of them does good! or harm their neighbors Ps 18:25

2 The Lord looks down from heaven or speak evil of their friends. 15:3
4 Those who despise flagrant sinners, Exod 23:1
on the entire human race; Ps 28:3
he looks to see if anyone is truly wise, and honor the faithful followers of 15:4

if anyone seeks God. the Lord, Judg 11:35

Acts 28:10
3 But no, all have turned away; and keep their promises even when 15:5
all have become corrupt. it hurts. Exod 22:25; 23:8
5 Those who lend money without charging Deut 16:19
No one does good,
not a single one! interest,
and who cannot be bribed to lie about
4 Will those who do evil never learn? the innocent.
They eat up my people like bread Such people will stand firm forever.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
torturous, and slow (6:6; 32:3; 55:4; speak to themselves, think, scheme dwelling in God’s presence (16:9-11;
61:2; 102:5; 116:3). The psalmist hardly (10:4, 6, 11), and make claims; however, 17:15) and as not being shaken (15:5;
knows how to pray; he longs for God’s because they do not heed God’s revela- 16:8).
redemption (25:17-18; 31:10; 38:8; tion, they possess no understanding
Ps 15 In this wisdom poem, the psalmist
39:2). (14:1; 39:8; 53:1; 74:18; 74:22).
contrasts the lifestyle of the godly with
13:3-4 Only the Lord can bring enlight- 14:2-3 From heaven (33:13; 80:14; the actions of fools (Ps 14). The questions
enment and relief. The psalmist longs 102:19), the Lord sees the wicked, who in this psalm invite readers to examine
for the Lord’s vindication so that his stand out as vile sinners (11:3-5). The themselves and to look away from prob-
foes will not rejoice. entire human race lacks wisdom and lems with the wicked. The question of
13:3 The psalmist’s affliction feels like fails to live up to the glory originally who dwells in God’s presence leads into
death (22:15; 55:4; 88:15; 94:17; 116:3). given to them (10:4-11; see Rom 1–3). a description of godly character qualities
13:5-6 The psalmist no longer hears the 14:3 have become corrupt: Greek version (cp. 24:3-6; Isa 33:14-16).
ridicule of his foes. Instead, because of reads have become useless. Cp. Rom 3:12. 15:1 Only the godly may reside in the
his trust in the Lord, he is full of joy. 14:4 The evil live at the expense of Lord’s presence (5:4). As his guests, they
Ps 14 This wisdom psalm contains others (27:2; 44:11; 53:4; see Isa 5:8) experience his hospitality and protec-
some characteristics of lament and and have no reverence or knowledge of tion. sanctuary (or tent): In David’s
prophetic speech. The ideals of Ps 8 God (79:6). time, God’s sanctuary was a tent (the
have run aground on the reality of fool- 14:5 Though the wicked perish (1:5-6), Tabernacle; see 1 Sam 21:6; 2 Sam 6:17;
ish human attitudes and sinful actions. God is with the godly. 7:6; 12:20; 1 Chr 6:32).
With the exception of vv 5-6, this psalm 14:7 The psalmist prays for the renewal 15:2 The godly speak truthfully and act
parallels Ps 53. of God’s relationship with his people. faithfully in their relationships. Unlike
14:1-3 Paul uses phrases from the Jacob is a synonym for Israel (see Gen the wicked, they are open and transpar-
Greek translation of this passage in 35:9-10). ent (12:2-4).
his description of the depravity of all Pss 15–19 The psalms in this section 15:5 The Lord prohibited Israel from
people (Rom 3:10-12). affirm integrity and purity (17:15; 18:20- charging interest to people in need
14:1 Also known as fools, the wicked 26; 19:13-14). They refer to people as (Exod 22:25-27). The assurance of
917 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 7 : 7

16:1
Ps 7:1; 17:8
PSALM 16 or allow your holy one to rot in the
e
’el (0410) A psalm of David. grave.
Ps 17:6
11 You will show me the way of life,
16:2 1 Keep me safe, O eGod,
Ps 73:25
for I have come to you for refuge. granting me the gjoy of your presence
16:3 and the pleasures of living with you
Ps 101:6; 119:63 2 I said to the Lord, “You are my Master!
16:4
forever.
Exod 23:13 Every good thing I have comes from
Josh 23:7 you.” PSALM 17
Ps 32:10; 106:37-38
3 The godly people in the land A prayer of David.
16:6
Ps 78:55 are my true heroes! 1 O Lord, hear my plea for justice.
Jer 3:19
I take pleasure in them! Listen to my cry for help.
16:7
4 Troubles multiply for those who chase
Ps 73:24; 77:6 Pay attention to my prayer,
16:8 after other gods. for it comes from honest lips.
Ps 27:8; 73:23; 110:5;
123:1-2 I will not take part in their sacrifices 2 Declare me innocent,
16:10 of blood for you see those who do right.
Ps 49:15; 86:13
*Acts 2:25-28; 13:35
or even speak the names of their gods.
3 You have tested my thoughts and
f
she’ol (7585)
5 Lord, you alone are my inheritance, my
Ps 49:14
examined my heart in the night.
16:11 cup of blessing. You have scrutinized me and found
Ps 36:7-8
g
simkhah (8057) You guard all that is mine. nothing wrong.
Ps 30:11 6 The land you have given me is a pleasant
I am determined not to sin in what I
17:1
Ps 61:1; 88:2; 142:6
land. say.
17:2 What a wonderful inheritance! 4 I have followed your commands,
Ps 98:8-9; 99:4; 103:6
17:3
7 I will bless the Lord who guides me; which keep me from following cruel
Job 23:10 even at night my heart instructs me. and evil people.
Ps 26:1-2; 39:1; 66:10 8 I know the Lord is always with me. 5 My steps have stayed on your path;
Jer 50:20
17:4 I will not be shaken, for he is right I have not wavered from following
Ps 10:5-11; 119:9, 101
beside me. you.
17:5
Ps 18:36; 37:30-31; 9 No wonder my heart is glad, and I 6 I am praying to you because I know you
44:18
17:6 rejoice. will answer, O hGod.
h
’el (0410)
Ps 36:7
My body rests in safety. Bend down and listen as I pray.
10 For you will not leave my soul among the 7 Show me your unfailing love in
f
dead wonderful ways.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
God’s presence keeps the godly from 16:6 The land is God’s gift for his / granting me the joy of your presence:
destruction (16:8; 46:5; 125:1). Their people (Deut 18:8). Greek version reads You have shown
circumstances might shake them tem- 16:7-8 God’s instruction brings life me the way of life, / and you will fill me
porarily, but they ultimately stand firm (16:11; see 5:8; 23:1-3; 32:8; 73:24). with the joy of your presence. Cp. Acts
(30:6; 94:18; 112:6). The psalmist so deeply depends on 2:28. with you: See 16:7-8; 110:1.
Ps 16 In this psalm of confidence, the the Lord for strength and joy that he Ps 17 The psalmist pleads for God’s
poet moves quickly from a short peti- senses that God is right beside him protection and vindication, affirms his
tion (16:1), to expressions of passionate (16:11; see 73:23; 109:31; 110:1, 5; own integrity, and prays that the Lord
commitment to God and his people 121:5). Peter quoted 16:8-11 in his will prevail against his fierce enemies.
(16:2-6), to a conclusion of confident sermon on the day of Pentecost (Acts 17:1 comes from honest lips: Decep-
praise (16:7-11). 2:25-28). tion characterizes the wicked. The
16:TITLE A psalm: Hebrew miktam. This 16:9-11 Knowing that not even death godly reject such deceit as a failure of
may be a literary or musical term. can separate him from the Lord character and pray for rescue from such
strengthens the psalmist’s confidence. people (5:6; 43:1; 120:2). They love
16:1 The psalmist feels safe because He fears a separation (see 13:3-4), but honesty, truth, and integrity (15:2-3;
the Lord alone offers security (16:5-6), he remains confident of seeing the Lord 24:4; 101:7).
guidance (16:7-8), and the joy of his (see 11:7).
presence (16:9-11). 17:3-5 The psalmist declares his in-
16:9 and I rejoice: Greek version reads nocence (17:1) and commits himself
16:2 I said to the LORD: The various and my tongue shouts his praises. Cp. to integrity by being open to God’s
writers of the psalms pray, lament, and Acts 2:26. examination.
praise the Lord throughout the Psalter,
16:10 The psalmist expresses his 17:3 Though he is not perfect, the
and the Lord answers them (see 12:5-6).
confidence that life continues beyond psalmist commits himself to the Lord.
16:4 The psalmist dissociates himself death. The apostles applied this text to He does not want to sin through decep-
from ungodly worship, rituals, and the resurrection of Jesus (Acts 2:25-33; tion, flattery, or gossip (see 10:7; 15:2-3;
words (see 15:3-5). 13:35). among the dead: Hebrew in 17:1).
16:5 The cup of blessing represents God’s Sheol. See note on 6:5. your holy one: 17:6-9 This prayer for God’s care returns
provision for all the psalmist’s needs Or your Holy One; see 86:2. to the petition begun in 17:1-2 for
(23:5; see 116:13; cp. 75:8; Isa 51:17). 16:11 You will show me the way of life, redemption from evil.
P S A L M 1 7 : 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 918

By your mighty power you rescue PSALM 18 17:8

Deut 32:10
those who seek refuge from their Ps 18:1-50 // 2 Sam 22:1-51 Ruth 2:12
enemies. For the choir director: A psalm of David, the Ps 36:7; 91:1, 4
17:10
8 Guard me as you would guard your own servant of the LORD. He sang this song to the 1 Sam 2:3
eyes. LORD on the day the LORD rescued him from Ps 31:18; 73:7-8

Hide me in the shadow of your all his enemies and from Saul. He sang: 17:11
Ps 37:14; 88:17
wings. 1 I love you, Lord; 17:12
9 Protect me from wicked people who Ps 7:2; 10:9
you are my strength. 17:13
attack me, 2 The Lord is my rock, my fortress, and Ps 22:20
from murderous enemies who my savior; 17:14
surround me. my God is my rock, in whom I find
Ps 73:3-7
10 They are without pity. 17:15
protection. Ps 4:6-7; 16:11;
Listen to their boasting! He is my shield, the power that saves me,
140:13
11 They track me down and 18:TITLE
and my place of safety. //2 Sam 22:1-51
surround me, 3 I called on the Lord, who is worthy of 18:1
watching for the chance to throw me praise,
Ps 59:17
to the ground. and he saved me from my enemies.
18:2
1 Sam 2:2
12 They are like hungry lions, eager to tear Ps 19:14; 28:1; 59:9,
4 The ropes of death entangled me; 11; 71:3; 75:10; 144:2
me apart—
18:3
like young lions hiding in ambush. floods of idestruction swept over me. Num 10:9
5 The grave wrapped its ropes around me; Ps 34:6; 96:4
13 Arise, O Lord!
death laid a trap in my path. 18:4
Stand against them, and bring them 6 But in my distress I cried out to the Lord;
Ps 69:1-2; 116:3;
124:2-5
to their knees! yes, I prayed to my God for help.
i
beliya‘al (1100)
Ps 101:3
Rescue me from the wicked with your He heard me from his sanctuary; 18:5
sword! my cry to him reached his ears. Ps 116:3
14 By the power of your hand, O Lord, 18:6
7 Then the earth quaked and trembled. Ps 3:4; 34:15
destroy those who look to this world
18:7
for their reward. The foundations of the mountains Ps 114:4, 6-7
But satisfy the hunger of your treasured shook; 18:9
Exod 20:21
ones. they quaked because of his anger. Ps 97:2; 144:5
May their children have plenty, 8 Smoke poured from his nostrils;

leaving an inheritance for their fierce flames leaped from his mouth.
descendants. Glowing coals blazed forth from him.
15 Because I am righteous, I will see you. 9 He opened the heavens and came down;

When I awake, I will see you face to dark storm clouds were beneath his
face and be satisfied. feet.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
17:8 as you would guard your own eyes rescue in Pss 16 and 17. The psalmist heavenly temple (102:19; see 14:2-3).
(literally as the pupil of your eye): This describes the dramatic nature of God’s He knows everything, sees everyone,
metaphor expresses God’s care and rescue in three different ways (18:7-15, and will vindicate the godly (see
affection for the psalmist (see Deut 16-19, 30-36). The psalm also extends 11:3-7).
32:10). The shadow of God’s wings is hope that a future Son of David will be 18:7-15 The psalmist depicts the Lord’s
a place of his protection from enemies totally victorious over evil (18:43-50; descent from heaven to earth with phe-
and adversity (36:7; 57:1; 61:4; 63:7; cp. Ps 2). nomena such as earthquakes, flames,
91:4). 18:TITLE David was a faithful servant of smoke, darkness, and rain. Creation
17:13-14 The psalmist confidently the LORD, charged with the responsibil- shudders at God’s marvelous coming
prays for the Lord’s victory, knowing ity of establishing God’s kingdom on as the Divine Warrior (see 97:2-5) and
that God possesses more power than earth (see 78:70; 132:10; 144:10). The Judge (see 50:1-6).
the evildoers. The psalmist finds his Lord rescued David from all his enemies
when he enabled David to conquer 18:7 The destabilization of the whole
joy in the Lord’s inheritance (16:5), earth will be a means of God’s judg-
whereas the wicked search for joy in them (see 2 Sam 8:1-14).
ment (77:17-18; 96:9; 97:4; 99:1;
this world. 18:2 A shield is an image of protection, 104:32; Isa 29:6; Mic 1:3-4; Nah 1:2-6;
salvation, and victory (7:10; 18:2, 30, Hag 2:7, 21).
17:15 see you face to face: The psalmist
35; 84:11; 91:4; 115:9, 10, 11; 119:114;
does not allow temporary concerns 18:8 his nostrils . . . his mouth: The
144:2). It evokes a response of trust,
raised by adversaries to stand in the waiting, and godly confidence. psalmist likens God to an angry person
way of his experiencing a real and last- or a fierce creature (see Job 41:12-22).
ing relationship with the Lord. 18:3 God deserves praise for his great- The terrifying images of smoke, flames,
ness and faithfulness (48:1; 96:4; 145:3). and glowing coals express God’s wrath
Ps 18 This royal drama of divine rescue
(also found with minor variations in 18:5 The grave: Hebrew Sheol. See note against sin.
2 Sam 22) encourages readers who are on 6:5. 18:9-11 The Lord’s sovereignty extends
following the laments and requests for 18:6 God dwells in his sanctuary, the over all of nature (see 104:2-4; 148:5-6).
919 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 8 : 2 4

18:10 10 Mounted on a mighty angelic being, he 16 He reached down from heaven and
Ps 80:1; 99:1
18:12 flew, rescued me;
Ps 97:2; 104:1-2 soaring on the wings of the wind. he drew me out of deep waters.
18:13 11 He shrouded himself in darkness, 17 He rescued me from my powerful enemies,
Ps 29:3; 104:7-8
18:14 veiling his approach with dark rain from those who hated me and were
Ps 144:6 clouds. too strong for me.
18:15 12 Thick clouds shielded the brightness 18 They attacked me at a moment when I
Exod 15:8
Ps 106:9 around him was in distress,
18:16
and rained down hail and burning but the Lord supported me.
Ps 144:7 19 He led me to a place of safety;
18:17 coals.
Ps 35:10 13 The Lord thundered from heaven; he rescued me because he delights
18:18 in me.
Ps 16:8; 59:16 the voice of the Most High 20 The Lord rewarded me for doing right;
18:19 resounded he restored me because of my
Ps 31:8; 37:23; 41:1,
11; 118:5 amid the hail and burning coals. innocence.
14 He shot his arrows and scattered his
18:20 21 For I have kept the ways of the Lord;
Ps 7:8; 24:4 enemies; I have not turned from my God to
18:21
2 Chr 34:33 his lightning flashed, and they were follow evil.
Ps 37:34; 119:33,
102-103
greatly confused. 22 I have followed all his regulations;
15 Then at your command, O Lord,
I have never abandoned his decrees.
at the blast of your breath, 23 I am blameless before God;
the bottom of the sea could be seen, I have kept myself from sin.
and the foundations of the earth were 24 The Lord rewarded me for doing right.
laid bare. He has seen my innocence.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Salvation in the Psalms (Ps 18)

Ps 3:7-8; 6:4; 7:10; The psalmists experienced God’s salvation (see 32:1-5) as rescue from evil in the world. They
14:7; 16:9-11; 17:7; were well acquainted with grief (69:18). It seemed to them that God had abandoned them and
18:17-20, 27-28,
46-48; 20:6; 22:4-5; that the wicked took advantage of the apparent injustice to ridicule the godly (3:2; 71:11).
25:4-14; 27:1; 31:1- While waiting for rescue, the psalmists had faith that the Lord was with them, keeping
2, 15-16; 32:1-5;
33:18-19; 34:6-7, guard over them (Pss 46, 121), and would not abandon them (16:10; 94:14; see also 7:10;
17-19; 40:16-17; 31:2; 62:6-7; 144:2). The psalmists cried out for rescue, knowing that they were completely
43:5; 46:1-11; 62:1-
8; 70:4-5; 72:12-14; dependent on the Lord (31:15; 35:17; 69:13).
80:1-19; 91:1-16; God graciously rescues his needy servants and answers their prayers (20:6, 9; 28:8; 34:6, 18;
98:1-3; 107:1-43; 40:13; 76:9; 107; 145:19; 149:4). When the Lord rescues his people, he receives glory through
121:1-8; 149:4
their thanksgiving, praise, and testimony (50:15; 79:9; 85:9). God’s mighty acts are recorded in
Scripture so that his people will praise him for what he has done and trust him to rescue them.
The Psalter encourages the godly to identify themselves with these stories of salvation.
For example, in Ps 18 the psalmist describes his anguish, his lament, and the Lord’s salvation
(18:17, 19, 20, 43, 48) in such a manner that all the humble are invited to look to the Lord in
hope (72:12). The Lord has rescued the psalmist, and the Lord will save his people again.
Salvation excludes the wicked (69:27; 119:155), who ridicule those whose hope is in the
Lord’s rescue (22:8). They may call to the Lord in their hour of judgment, but he will not rescue
them (18:27; 50:22; 78:22). Hope in God’s salvation requires a life of faith (119:123) and love of
the Lord (60:5; 108:6). Such faith casts out fear (34:4) because the Lord does what is right (71:2).
The Lord Jesus came to save sinners. He ministered to the needy and the marginalized,
though he died under oppression. He rescues people from themselves, from Satan, from
death, and from adversity. He has the power to vindicate the faithful, judge sinners, and
completely save all of God’s children. He will renew all things, while excluding the wicked
from his everlasting salvation.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
18:10 a mighty angelic being (Hebrew a the psalmist (see 18:1), he will save him 18:21 kept the ways of the LORD: The
cherub): See notes on 1 Chr 28:18; 2 Chr (37:23; 41:11; 91:14-16). psalmist faithfully obeys God’s instruc-
3:10-13. 18:20-24 The psalmist affirms that tions (see 25:8-10). not turned . . . to
loyalty is rewarded. He puts his trust in follow evil: The psalmist rejects the way
18:12 and burning coals: Or and light- of folly (see Pss 1, 14) and chooses the
the Lord (see 16:1) and commits himself
ning bolts; also in 18:13. way of wisdom (see Pss 1, 15).
to living with integrity (see Pss 1, 15, 24;
18:19 Because God loves and delights in see also 19:12-14).
P S A L M 1 8 : 2 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 920

25 To the faithful you show yourself 39 You have armed me with strength for 18:25
Ps 62:12
faithful; the battle; Matt 5:7
j
tamim (8549)
to those with jintegrity you show you have subdued my enemies under Ps 19:7

integrity. my feet. 18:27

26 To the pure you show yourself pure, Ps 72:12; 101:5
40 You placed my foot on their necks. Prov 6:16-19
but to the wicked you show yourself I have destroyed all who hated me. 18:28
Job 18:6
hostile. 41 They called for help, but no one came to Ps 27:1
27 You rescue the humble, their rescue. 18:29
Ps 118:10-12
but you humiliate the proud. They even cried to the Lord, but he 2 Cor 12:9
28 You light a lamp for me.
refused to answer. 18:30
Ps 12:6; 19:7
The Lord, my God, lights up my 42 I ground them as fine as dust in the wind.
18:31
darkness. I swept them into the gutter like dirt. Deut 32:31, 39
29 In your strength I can crush an army; 43 You gave me victory over my accusers. Ps 62:2; 86:8-10
18:32
with my God I can scale any wall. You appointed me ruler over nations; Isa 45:5
30 God’s way is perfect. people I don’t even know now 18:33
Deut 32:13
All the Lord’s promises prove true. serve me. Hab 3:19
44 As soon as they hear of me, they submit; 18:35
He is a shield for all who look to him Ps 33:20; 63:8;
for protection. foreign nations cringe before me. 119:117
31 For who is God except the Lord? 45 They all lose their courage 18:36
Ps 31:8; 66:9
Who but our God is a solid rock? and come trembling from their 18:37
32 God arms me with strength, strongholds. Ps 44:5
18:38
and he makes my way perfect. 46 The Lord lives! Praise to my kRock! Ps 36:12; 47:3
33 He makes me as surefooted as a deer,
May the God of my salvation be 18:40
enabling me to stand on mountain exalted!
Ps 21:12; 94:23
18:41
heights. 47 He is the God who pays back those who Ps 50:22
34 He trains my hands for battle;
harm me; 18:42
Ps 83:13
he strengthens my arm to draw a he subdues the nations under me 18:43
bronze bow. 48 and rescues me from my enemies. 2 Sam 3:1
35 You have given me your shield of victory. Ps 89:27
You hold me safe beyond the reach of my Isa 55:5
Your right hand supports me; enemies; 18:44
your help has made me great. you save me from violent opponents.
Ps 66:3
36 You have made a wide path for my feet 18:46
49 For this, O Lord, I will praise you among k
tsur (6697)
to keep them from slipping. the nations;
Ps 27:5

18:47
37 I chased my enemies and caught them; I will sing praises to your name. Ps 47:3; 94:1-2; 144:2
I did not stop until they were 50 You give great victories to your king; 18:48
Ps 3:7; 27:5-6
conquered. you show unfailing love to your 18:49
38 I struck them down so they could not anointed, Ps 108:1
*Rom 15:9
get up; to David and all his descendants 18:50
they fell beneath my feet. forever. Ps 21:1; 28:8; 89:4

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
18:25-29 The faithful God remains true 18:30 perfect: God’s character has 18:43-45 With God’s victorious help, the
to his character. He loves faithfulness, integrity (see 18:26). God promises psalmist achieved military and political
blamelessness, and purity, and he hates to protect his people, and he does so. success, thus fulfilling the history of
the perverse (see 1:6). Seeking God’s protection entails trust David’s dynasty (Ps 2). The previous
18:26 The pure have clean hands and faith. Regardless of his feelings or laments find some resolution in this
(see 18:20-24). to the wicked you external circumstances, the psalmist psalm.
show yourself hostile: The Lord knows makes a deep commitment to the Lord. 18:46-50 The psalmist again reflects on
each person’s character, and he justly He experiences joy (5:11; 64:10) as he the Lord’s victories. God’s marvelous
responds to them in kind. awaits the Lord’s rescue (57:1). rescue and the king’s victory are cause
18:27 proud: The Lord hates pride 18:32-34 The psalmist’s victories come for celebration.
(101:5; 131:1; see Prov 6:16-17; 21:4; from the Lord. He completely depends 18:47 God vindicates his servant and
30:13). on God. so fulfills his mission (Ps 2; see 47:3;
18:28 light a lamp: The Lord renews 18:36 A wide path represents freedom 144:2).
the psalmist’s life, helping him over- and safety (see 4:8; 119:35). 18:49 The psalmist’s vision of praise . . .
come the darkness of adversity (see 18:37-42 With help from the Divine among the nations motivated Paul in
112:4; 119:105). Warrior, the psalmist experienced vic- his mission to the Gentiles (Rom 15:9).
18:29 scale any wall: God helps his tory over his enemies. 18:50 God appointed David, his
servants fight their battles. 18:40 Placing a foot on the necks of the anointed ruler, to bring order into God’s
18:30-36 The psalmist experiences enemy represents total victory (see Josh world (see Ps 2). Both David and his
God’s rescue and provision of victory. 10:23-26). descendants received this responsibility.
921 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 2 0 : 3

19:1
Gen 1:6-8
PSALM 19 The laws of the Lord are true;
Rom 1:19-20 For the choir director: A psalm of David. each one is fair.
a
shamayim (8064) 10 They are more desirable than gold,
Ps 50:6 1 The aheavens proclaim the glory of God.
19:2 even the finest gold.
The skies display his craftsmanship.
Ps 74:16
2 Day after day they continue to speak;
They are sweeter than honey,
19:4
even honey dripping from the comb.
*Rom 10:18 night after night they make him known. 11
19:6 3 They speak without a sound or word;
They are a warning to your servant,
Ps 113:3 a great reward for those who obey
19:7 their voice is never heard. them.
Ps 23:3; 36:9; 111:7; 4 Yet their message has gone throughout
119:98-100, 142, 160
12 How can I know all the sins lurking in
b
torah (8451)
Ps 40:8
the earth,
c
tamim (8549) and their words to all the world. my heart?
Ps 119:1
Cleanse me from these hidden faults.
d
nepesh (5315)
Ps 23:3
God has made a home in the heavens for 13 Keep your servant from deliberate sins!
19:8
the sun. Don’t let them control me.
Ps 12:6; 119:128 5 It bursts forth like a radiant bridegroom
Then I will be free of guilt
19:9 after his wedding. and innocent of great sin.
Ps 119:138, 142
19:10
It rejoices like a great athlete eager to
14 May the words of my mouth
Ps 119:127 run the race.
19:11 6 The sun rises at one end of the heavens and the meditation of my heart
Ps 17:4
Prov 29:18-19 and follows its course to the other end. be pleasing to you,
19:12 Nothing can hide from its heat. O Lord, my rock and my eredeemer.
Ps 51:1-2; 90:8;
139:23-24 7 The binstructions of the Lord are cperfect, PSALM 20
19:13
reviving the dsoul. For the choir director: A psalm of David.
Ps 25:11; 32:2
19:14 The decrees of the Lord are trustworthy, 1 In times of trouble, may the Lord answer
Ps 18:2; 104:34
e
go’el (1350)
making wise the simple. your cry.
8 The commandments of the Lord are
Isa 41:14
May the name of the God of Jacob
20:1
Ps 46:7, 11
right, keep you safe from all harm.
20:2
bringing joy to the heart. 2 May he send you help from his sanctuary
Ps 3:4; 110:2 The commands of the Lord are clear, and strengthen you from Jerusalem.
20:3 giving insight for living. 3 May he remember all your gifts
Ps 51:19
Acts 10:4 9 Reverence for the Lord is pure, and look favorably on your burnt
lasting forever. offerings. Interlude
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 19 God’s wisdom is manifest in Creator (113:4). God (Hebrew ’el): El The great sin is rebellion (see 32:1).
heaven (19:1-4), in nature (19:4-6), in is an ancient designation for God that 19:14 words of my mouth . . . medita-
his instruction (19:7-11), and in the life signifies his creative power (see note on tion of my heart: The psalmist desires
of the psalmist (19:12-14). Like Ps 8, Gen 1:1). to please God in everything he says and
this hymn uses creation to motivate 19:3-4 God’s wisdom does not need to thinks (see Luke 6:45; Rom 12:1-2).
reflection—it is a peaceful oasis after be spoken. Through creation, it is seen,
the drama of the lament and victory Pss 20–24 This sequence of psalms
felt, and experienced. Paul applied this expresses the experience of moving
psalms. The psalm begins with creation text to condemn Israel for its lack of
as a source of wisdom, then moves to from confidence and commitment (Pss
receptivity to Jesus Christ (Rom 10:18). 20–21), through anguish and abandon-
God’s word as the perfect source of wis- They speak without a sound or word;
dom, and ends with the human need ment (Ps 22), and finally to comfort,
their voice is never heard: Or There insight, and hope (Pss 23–24).
for redemption.
is no speech or language where their
19:1-4 The created order is an arena of voice is not heard. The Hebrew can be Ps 20 This royal prayer for God’s victory
God’s wisdom, and the heavens are the translated either way. The sun is part (20:1-5) leads to confidence in God’s
place of God’s dwelling (2:4; see 8:1; of God’s creation, but it is not a deity, as rescue (20:6-8) and a communal request
57:5; 89:6; 115:3). From heaven, God people of other nations in the ancient for God’s response (20:9).
observes humanity (11:4; 14:2; 33:13; Near East commonly believed. 20:1-5 The community prays for the
53:2; 80:14; 102:19) and comes to the king’s protection and victory.
19:7-11 God’s instructions to humans
rescue of his servants (18:6-8, 13; 20:6;
57:3; 76:8; 144:5). The heavens remain reveal his character and wisdom. God’s 20:1 The term God of Jacob affection-
unaffected by human failures and re- instruction is precious and pleasant ately expresses God’s ancient relation-
bellions (see 2:1-4). They display God’s (119:103). It nourishes the person (Prov ship with his people (see 24:6; 46:7, 11;
qualities of fidelity, righteousness (36:5; 16:24; 24:14) and is of more value than 75:9; 76:6; 81:1, 4; 84:8; 94:7; 114:7;
50:6; 57:10; 85:11; 89:2, 5; 97:6; 108:4), objects of human worth (81:13-16). 146:5). keep you safe from all harm:
and wisdom (136:5; see 119:89-90). The 19:12-14 The psalmist knows his faults, See 59:1-2.
heavens reveal the Lord’s glory (see so he prays to remain faithful and com- 20:2 Jerusalem: Hebrew Zion. See
19:1) and give evidence of his presence mits himself to the Lord. “Mount Zion, the City of God” at Ps 48,
and handiwork. 19:13 An individual who commits p. 947.
19:1 The glory of God refers to the deliberate sins does so with an insolent 20:3 Gifts and burnt offerings express
splendor or manifest presence of the (86:14) or arrogant (119:21, 69) attitude. submission to the Lord (cp. 40:6).
P S A L M 2 0 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 922

4 May he grant your heart’s desires The days of his life stretch on 20:4
Ps 21:2; 145:19
and make all your plans succeed. forever. 20:5
5 May we shout for joy when we hear of 5 Your victory brings him great honor, 1 Sam 1:17
Ps 9:14; 60:4
your victory and you have clothed him with 20:6
and raise a victory banner in the name splendor and majesty. Ps 28:8; 41:11
6 You have endowed him with eternal Isa 58:9
of our God.
20:7
May the Lord answer all your prayers. blessings 2 Chr 32:8
6 Now I know that the Lord rescues his and given him the joy of your Ps 33:16-17
presence. 20:9
anointed king. 7 For the king trusts in the Lord.
Ps 17:6
He will answer him from his holy 21:1
The unfailing love of the Most High Ps 59:16-17
heaven
will keep him from stumbling. 21:2
and rescue him by his great power. Ps 37:4
7 Some nations boast of their chariots and 8 You will capture all your enemies. 21:4
Ps 61:6; 91:16; 133:3
horses, Your strong right hand will seize all 21:5
but we boast in the name of the Lord who hate you. Ps 8:5; 96:6
our God. 9 You will throw them in a flaming 21:7
Ps 112:6; 125:1
8 Those nations will fall down and collapse, furnace 21:8
but we will rise up and stand firm. when you appear. Isa 10:10

9 Give victory to our king, O Lord! The Lord will consume them in his 21:9
Lam 2:2
anger; Mal 4:1
Answer our cry for help.
fire will devour them. 21:11
PSALM 21 10 You will wipe their children from the Ps 2:1-3
21:12
For the choir director: A psalm of David. face of the earth; Ps 7:12-13; 18:40
1 How the king rejoices in your strength, they will never have descendants. 21:13
11 Although they plot against you, Ps 59:16; 81:1
O Lord! f
zamar (2167)
their evil schemes will never succeed. Ps 27:6
He shouts with joy because you give 12 For they will turn and run 22:1
him victory. *Matt 27:46
2 For you have given him his heart’s when they see your arrows aimed at *Mark 15:34
them. ‘azab (5800)
g

desire; 13 Rise up, O Lord, in all your power.

Ps 27:10

you have withheld nothing he

With music and singing we fcelebrate
requested. Interlude
your mighty acts.
3 You welcomed him back with success
PSALM 22
and prosperity.
For the choir director: A psalm of David, to
You placed a crown of finest gold on
be sung to the tune “Doe of the Dawn.”
his head.
4 He asked you to preserve his life, 1 My God, my God, why have you
and you granted his request. g
abandoned me?
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
20:4-5 make all your plans succeed . . . blessing (see 20:5; see also 2:8). opposed the king’s authority, God’s
answer all your prayers: These requests 21:3-6 The king returned victorious kingdom was not fully present. This
could be those stated in 21:3-6 (cp. from battle and received honor from prayer requests victory over all evil in
27:4). the people. His greatest honor came the world.
20:5 Troops carried a victory banner to from God, who gave him blessings, life, 21:9 The flaming furnace and fire por-
battle, under which they gathered and and his presence. tray the severity of God’s judgment on
roused one another to action (see Isa 21:3 success and prosperity: See Prov the wicked. In the OT, this image often
11:10, 12). refers to hell (11:6; 18:8; 50:3; 68:2;
10:6.
78:21; 79:5; 80:16; 89:46; 97:3; 104:4;
20:6-8 An individual member of the 21:4 God offers a rich quality of life 140:10; see Isa 66:24).
community (20:1-5) responds with a (61:6-7; 91:14-16; 128:4-6) character-
word of assurance and confidence in 21:10 children . . . descendants: Evil
ized by his presence (16:11; 23:6; 27:4;
God’s help. will end when God destroys all opposi-
36:9), joy (16:11), goodness (23:6; 34:14-
tion to himself (109:13; cp. 18:50; 22:30-
20:6 God chose his anointed king to be 15), and protection (41:2; 61:7).
31; 25:13; 102:28).
his ruler (see 2:7). 21:6 God’s eternal blessings also bring 21:13 Rise up (or be exalted, as in 57:5,
20:7 chariots and horses: These were fullness of life in the present (see Ps 11; 108:5) expresses communal praise
instruments of war (see 33:16-17; 76:6; 133). and joy in God’s greatness and power.
147:10; Isa 30:16; 31:1-3). 21:7 The king enjoyed victory not Ps 22 All previous laments pale in
Ps 21 God’s people thank him for giving because of his strength or intrinsic comparison with this outcry against
victory to the king. goodness but because God honored the enemy and God’s abandonment.
21:2 The king has experienced his his faith. The psalm contains two main sections:
heart’s desire—God’s protection and 21:8-12 As long as even a single enemy the lament (22:1-21) and praise for
923 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 2 2 : 1 5

22:2
Ps 42:3; 88:1
Why are you so far away when I groan and led me to trust you at my mother’s
22:3 for help? breast.
Ps 99:9; 148:14 2 Every day I call to you, my God, but you 10 I was thrust into your arms at my birth.
22:6
Job 25:6
do not answer. You have been my God from the
Ps 31:11 Every night you hear my voice, but I moment I was born.
Isa 41:14; 49:7
find no relief. 11 Do not stay so far from me,
22:7
Isa 53:3 3 Yet you are holy, for trouble is near,
Matt 27:39
Mark 15:29-30 enthroned on the praises of Israel. and no one else can help me.
22:8 4 Our ancestors trusted in you, 12 My enemies surround me like a herd of
Matt 27:43
22:9
and you rescued them. bulls;
Ps 71:5-6 5 They cried out to you and were saved. fierce bulls of Bashan have hemmed
22:10 They trusted in you and were never me in!
Isa 46:3 13 Like lions they open their jaws
22:11
disgraced.
Ps 72:12 6 But I am a worm and not a man. against me,
22:13 roaring and tearing into their prey.
Ps 17:12 I am scorned and despised by all! 14 My life is poured out like water,
22:14 7 Everyone who sees me mocks me.
Job 30:16 and all my bones are out of joint.
They sneer and shake their heads,
Ps 31:9-10 My heart is like wax,
22:15 saying,
Ps 38:10; 104:29 8 “Is this the one who relies on the Lord? melting within me.
*John 19:28 15 My strength has dried up like sunbaked
Then let the Lord save him!
clay.
If the Lord loves him so much,
My tongue sticks to the roof of my
let the Lord rescue him!”
mouth.
9 Yet you brought me safely from my You have laid me in the dust and left
mother’s womb me for dead.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Psalms of Suffering (Ps 22)

Pss 16, 40, 69, 102, The four psalms of suffering (also called “Passion Psalms”; Pss 16, 22, 40, 69) address the
109
Isa 42:1-9;
deep distress experienced by God’s servant.
52:13–53:12 Psalm 22 is the most remarkable of the psalms of suffering. In this psalm, God’s servant
Matt 27:46 suffers though he is righteous. There is no suggestion of any sin, so the psalmist’s suffering
Luke 23:34
Heb 10:5-10 appears completely unjustified. There is no prayer for vengeance (see Ps 137) despite bitter
persecution, like the sinless Christ (2 Cor 5:21) who even prayed for his executioners (Luke
23:34). Jesus recited part of Ps 22 when he was on the cross (22:1; see Matt 27:46), and the
psalm has other noteworthy connections with the crucifixion (e.g., 22:6-8, 14-18).
The other psalms of suffering are also associated with Jesus Christ. Psalm 16:10 anticipates
Christ’s triumph over death (cp. Acts 2:24-31). Psalm 40:6-8 foreshadows the self-giving, re-
demptive work of Christ (Heb 10:5-10). Psalm 60 refers to isolation as resulting from commit-
ment to God’s cause (69:8-9). It anticipates the part Judas played in what was fundamentally
God’s work in Christ (69:25-26; 109:8; Isa 53:10; Acts 1:20).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
redemption (22:22-31), which leads reveal himself to Israel. God greatly 22:12-18 The psalmist returns to ex-
naturally to Ps 23. The apostles saw desires that his people offer praises pressing his anguish and suffering (see
in this psalm an expression of the suf- to him. 22:1-2, 6-8). His trouble comes from
ferings of Jesus Christ, who ultimately human beings who act like beasts.
22:6-8 Both the Lord and people reject
fulfilled the purpose of David’s humili- 22:12 Bashan, a region known for its
the psalmist. He vividly describes his
ation, rejection by people, and divine herds and vegetation, produced strong
abandonment (Matt 27:35, 39, 43, 46; anguish (22:1-2); he lives like a lowly
animal. bulls (68:30).
Mark 15:34; John 19:23-24, 28; Heb
2:12). 22:7 Everyone mocks the psalmist’s 22:14 The psalmist’s sense of being
confidence in the Lord (see 3:2; Matt poured out like water expresses a mean-
22:1-21 The psalmist alternates
27:43), which shames him (44:13-14; ingless, transitory existence that leaves
between reflections on his present dire
74:10; 89:50; 109:25). him depleted.
circumstances and memories of the
Lord’s past faithfulness; he ends with a 22:9-11 The psalmist reflects on his 22:15 Facing adversity is as horrible as
prayer for rescue. past relationship with God (see 22:3-5). dying of thirst (see 137:6). Jesus may
22:1-2 A deep sense of alienation from The Lord has been his very life. have had this verse in mind when he
God overwhelms the psalmist (see 10:1). said, “I am thirsty” (John 19:28).
22:9 The Lord took care of the psalmist
22:3 God, the holy King, is set apart before he could do anything for himself
from all his creation, but he chooses to (see 71:6; 139:13).
P S A L M 2 2 : 1 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 924

16 My enemies surround me like a pack of 25 I will praise you in the great jassembly. 22:16
Ps 59:6-7
dogs; I will fulfill my vows in the presence John 20:25
an evil gang closes in on me. of those who worship you. 22:18
*Matt 27:35
They have pierced my hands and feet. 26 The poor will eat and be satisfied. *Mark 15:24
17 I can count all my bones. All who seek the Lord will praise *Luke 23:34
*John 19:23-24
My enemies stare at me and gloat. him. 22:19
18 They divide my garments among
Their hearts will rejoice with Ps 22:11; 70:5
themselves everlasting joy. 22:20
Ps 35:17; 37:14
and throw dice for my clothing. 27 The whole earth will kacknowledge the
22:21
19 O Lord, do not stay far away! Lord and areturn to him. Ps 34:4; 118:5; 120:1

You are my strength; come quickly to All the families of the nations will 22:22
*Heb 2:12
my aid! bow down before him. h
halal (1984)
Ps 109:30
20 Save me from the sword; 28 For royal power belongs to the Lord. i
qahal (6951)
spare my precious life from these He rules all the nations. Ps 22:25

22:23
dogs. 29 Let the rich of the earth feast and Ps 33:8; 86:12
21 Snatch me from the lion’s jaws 22:24
worship. Ps 27:9; 31:22
and from the horns of these wild oxen. Bow before him, all who are mortal, 22:25
22 I will proclaim your name to my brothers all whose lives will end as dust. Ps 35:18; 40:9-10
j
qahal (6951)
30 Our children will also serve him.
and sisters. Ps 26:5

I will hpraise you among your Future generations will hear about 22:26
Ps 40:16; 69:32; 107:9
i
assembled people. the wonders of the Lord. 22:27
23 Praise the Lord, all you who fear him! 31 His righteous acts will be told to those k
zakar (2142)
Ps 115:12
Honor him, all you descendants of not yet born. a
shub (7725)
Jacob! They will hear about everything he Isa 55:7

Show him reverence, all you has done. 22:28

Ps 47:6-8
descendants of Israel! PSALM 23 22:30
24 For he has not ignored or belittled the Ps 102:18, 28
A psalm of David.
suffering of the needy. 23:1
John 10:11
He has not turned his back on them, 1 The Lord is my bshepherd; b
ro‘eh (7462)
Ps 78:72
but has listened to their cries for help. I have all that I need.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
22:16 The wild pack of dogs represents the Greek translation picks up the broader will receive blessings (22:30-31), unlike
fierce and unscrupulous people. meaning as “my brothers and sisters.” the offspring of the wicked (21:10).
22:17-18 I can count all my bones: The 22:23 The godly respond with awe (see 22:31 The Lord’s acts of redemption
psalmist’s enemies have utterly shamed 22:25). (40:9; 50:6; 71:15, 16, 24; 97:6) demon-
him by taking his garments (see 6:2). 22:24 Unlike his response to the wicked strate that he is righteous (see 4:1). His
Jesus also suffered this disgrace (see Matt (see 21:8-12), God cares about the righteousness provides the character
27:35). stare at me and gloat: Enemies required for rule, judicial decisions,
needy and hears their prayers (51:17;
make the psalmist the object of their and relationships. This virtue leads to
69:33; 102:17).
scorn (see 35:24, 26; 38:16; 55:3; cp. harmony and order (see 50:6).
59:10). throw dice: Literally cast lots. 22:25-31 The psalmist vows to praise
Pss 23–28 These psalms develop the
The casting of lots was sometimes a way the Lord, the great King of the earth
importance of integrity (25:4-7, 12-14,
for godly people to find God’s direction (22:27-28) who cares for the needy. God 21; 26:6, 11; 27:7-12), God’s shepherd-
(Lev 16:8; Num 27:21; Acts 1:24-26). Here, alone deserves praise. ing care (23:1; 28:9), God’s guidance
the lots are thrown simply as a game of 22:25 The great assembly might include (23:2-3; 25:5; 27:11), God’s goodness
chance. The soldiers threw dice for Jesus’ all nations (22:27; 26:12; 35:18). (23:6; 25:7-8; 27:13), and living in his
clothing after the crucifixion (Matt 27:35; house (23:6; 26:8; 27:4, 8).
Mark 15:24; Luke 23:34; John 19:24). 22:26 God knows his people’s needs
and addresses them (63:5; 81:16; 103:5; Ps 23 This psalm of trust and confi-
22:19-21 The psalmist faces his 107:9; 132:15; 145:16; 147:14). dence in the Lord has been a favorite
troubles by praying for God’s rescue. of God’s people for generations. It ex-
Only the Lord has the strength to ward 22:27 families of the nations: All clans
and tribes of humanity (see Gen 12:3; presses assurance of God’s presence in
off dogs, lions, and oxen. the midst of adversity. It evokes images
Rev 5:9-10) will live in submission to
22:20 The sword makes evident the the Lord (96:1-3; see note on 2:8; see of the Good Shepherd (23:1-3; see Ezek
lethal intent of the enemy. 34:12; John 10:11) and of the messianic
also Pss 2; 72; Isa 2:2-4; 1 Cor 15:25-27).
22:22-24 The psalmist praises the Lord banquet (23:5-6; see Isa 25:6; Rev 19:9).
22:28 The universal kingdom belongs
and calls for the godly to join him. He 23:1-3 People in the ancient Near
to God alone (Obad 1:21).
tells of God’s goodness to the needy, East commonly viewed their rulers as
including himself. 22:29 The Lord invites all people, rich shepherds.
22:22 I will proclaim your name: The and poor (22:26), to the banquet as 23:1 The Lord promises to take care
writer to the Hebrews ascribes these long as they worship him. of his children (34:9-10; Isa 51:14). He
words to Jesus (Heb 2:12). my brothers 22:30 Future generations will join those demonstrated this ability to Israel in
and sisters: The literal reading in the He- from the past who praised the Lord the wilderness (Deut 2:7) and in the
brew is my brothers. In the NT quotation, (22:3-5). The descendants of the godly Promised Land (Deut 8:9).
925 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 2 4 : 3

23:2 2 He lets me rest in green meadows; 6 Surely your goodness and unfailing love
Ps 46:4
Ezek 34:14 he leads me beside peaceful will pursue me
Rev 7:17
streams. all the days of my life,
23:3
Ps 5:8; 19:7; 85:13
3 He renews my cstrength. and I will live in the house of the Lord
c
nepesh (5315)
Ps 25:1
He guides me along dright paths, forever.
d
tsedeq (6664)
Ps 35:28
bringing honor to his name. PSALM 24
4 Even when I walk
23:4 A psalm of David.
Ps 27:1; 107:14 through the darkest valley,
1 The eearth is the Lord’s, and everything
23:5 I will not be afraid,
Ps 16:5; 78:19; 92:10
for you are close beside me. in it.
23:6
Ps 25:6-7, 10; 27:4-6 Your rod and your staff The world and all its people belong
24:1 protect and comfort me. to him.
Ps 89:11 2 For he laid the earth’s foundation on the
5 You prepare a feast for me
*1 Cor 10:26
e
’erets (0776) in the presence of my enemies. seas
Ps 47:2
You honor me by anointing my head and built it on the ocean depths.
24:3
Ps 15:1; 65:4 with oil. 3 Who may climb the mountain of the
My cup overflows with blessings. Lord?
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

God’s Presence (Ps 24:3-6)

Ps 4:6; 13:1; 21:6; Scripture writers often express the desire to experience God’s close presence. In the experi-
27:9; 44:3, 24; 67:1; ence of intimacy, God’s rich goodness and love (21:6; 44:3) are all that people need (4:6). The
69:17; 88:14; 89:46;
102:2; 104:29; 143:7 absence of God’s presence is distressing and damaging.
The poets of Israel often spoke of God’s face as a way of expressing his presence or ab-
sence. They sought his face (24:6; 27:8; 105:4; 119:58). When his face shone or was turned
toward his people, they experienced his presence in blessing, provision, and protection (67:1).
God’s hiding his face from his people was a picture of divine abandonment (13:1; 27:9;
44:24; 69:17; 88:14; 89:46; 102:2; 104:29; 143:7), as if God were not seeing or hearing them
(10:11; 11:1; 42:3). The absence of God creates dismay, shame, and chaos, and may cause
death (30:7; 44:24; 104:29).
The psalmists prayed for God’s presence as they requested a change in their circumstances
(31:16; 67:1; 69:17; 80:3, 7, 19) or as they reflected on answers to prayer (see 44:3). The godly
long to be invited into God’s presence (11:7; 16:9-11; 17:15). His presence alone satisfies their
deepest longing (17:15; see Prov 16:15) and gives them lasting pleasure (1:2; 111:2; see also
22:8; 37:4; 40:6, 8; 43:4; 73:25). Everything about God delights them.
God’s favor and goodness are experienced in his presence (23:6). God is the true good of the
godly (16:2; 73:1), and he protects them (84:11). Hence, God’s goodness and his Temple are
closely linked (65:4). God shows his goodness by manifesting his presence (27:13; 31:19; 34:8, 10;
86:17; 103:5), and he satisfies his needy people (107:9; 116:7, 12). Goodness may be synonymous
with God’s unfailing love (23:6; 25:7; 69:16). In connection with the land or crops, goodness is
understood as blessing, abundance, and prosperity (4:6; 21:3; 65:11; 68:10; 85:12; 106:5; 122:9;
128:2). God’s goodness and presence promote health and vitality in his people (34:12-22).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
23:2 Sheep rest after they have eaten their (see 25:11; 31:3; 106:8; 143:11). imposed by enemies (7:1).
fill (Zeph 3:13; see Isa 11:7; cp. Isa 13:20; 23:4 darkest valley: Or dark valley of Ps 24 The shepherd of Ps 23, who is
27:10). The Lord leads the sheep for their death. The shepherd used his rod and also the King of the whole world, takes
own benefit (see 5:8). Sheep only drink staff to fend off danger. possession of Zion.
from still water, so the shepherd seeks out
peaceful streams for his flock. 23:5 A feast demonstrates the Lord’s 24:1-2 The kingdom belongs to the
care and mercy toward his people (see Creator, the Great King (cp. 22:27).
23:3 Cp. 19:7; the Lord’s word renews
22:26, 29). Although enemies can watch,
my strength. The Lord guides by rescu- 24:1 The Lord created and now rules
they cannot trouble the guests. The
ing his people from evil (23:4-5; see the earth and everything in it (see 1 Cor
ritual of anointing the head with oil
31:3), bringing them back to himself 10:25-26). He sees all its people (33:14),
showed guests honor (92:9-11), hospital-
(5:8; 61:2), caring (48:14; 139:10), rul- regardless of their status (49:1-2).
ity, and refreshment (104:15; 133:2).
ing (67:4), counseling (73:24), protecting 24:2 God created everything in an
(78:53; 107:30; 143:11), and instruct- 23:6 The Lord expresses his unfailing
love through the goodness of his pres- orderly and stable manner (see 89:11;
ing them in wisdom (27:11; see Prov
ence and other benefits that he alone 102:25; 104:5).
4:11). The Lord’s name guarantees the
relationship; he guards his reputation provides (69:16; 86:17; 109:21; see 24:3-6 The citizens of the King’s realm
against any accusation of his abandon- 18:6; 61:4). He actively bestows care include all who seek him. The Lord
ing his people or allowing them to sin that is greater than the temporary trials invites them to enter his presence.
P S A L M 2 4 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 926

Who may stand in his holy place? 4 Show me the right path, O Lord; 24:4
Matt 5:8
4 Only those whose hands and hearts are point out the road for me to follow. 24:5
pure, 5 Lead me by your jtruth and teach me, Deut 11:26-27
who do not worship idols for you are the God who saves me. 24:6
Ps 27:8
and never tell lies. All day long I put my hope in you. 24:7
5 They will receive the Lord’s blessing 6 Remember, O Lord, your compassion f
kabod (3519)
Ps 145:5
and have a right relationship with God and kunfailing love, 24:8
their savior. which you have shown from long ages Exod 15:3, 6
6 Such people may seek you past. 24:9
7 Do not remember the rebellious sins of Matt 21:5
and worship in your presence, O God g
melek (4428)
of Jacob. Interlude my youth. Ps 33:16

7 Open up, ancient gates!

Remember me in the light of your 24:10
h
tsaba’ (6635)
unfailing love, Ps 80:19

Open up, ancient doors, for you are merciful, O Lord. 25:1
and let the King of fglory enter. i
nepesh (5315)
Ps 34:2
8 Who is the King of glory? 8 The Lord is good and does what is right;
25:3
The Lord, strong and mighty; he shows the proper path to those Isa 49:22-23
the Lord, invincible in battle. who go astray. 25:4
9 He leads the ahumble in doing right, Ps 5:8; 86:11
9 Open up, ancient gates!
25:5
Open up, ancient doors, teaching athem his way. Ps 24:5; 40:1
10 The Lord leads with unfailing love and j
’emeth (0571)
and let the gKing of glory enter. Ps 26:3
10 Who is the King of glory? faithfulness 25:6
The Lord of hHeaven’s Armies— all who keep his covenant and obey Ps 103:17
k
khesed (2617)
he is the King of glory. Interlude his demands. Ps 51:1

11 For the honor of your name, O Lord, 25:7

PSALM 25 Job 13:26
A psalm of David. forgive my many, many sins. Ps 51:1
12 Who are those who fear the Lord? 25:8
Ps 86:5
1 O Lord, I give my ilife to you.
He will show them the path they 25:9
2 I trust in you, my God! should choose. Ps 23:3; 32:8
a
‘anaw (6035)
Do not let me be disgraced, 13 They will live in prosperity, Ps 37:11

or let my enemies rejoice in my defeat. and their children will inherit the 25:10
3 No one who trusts in you will ever be Ps 40:11; 103:17-18
land.
25:11
disgraced, 14 The Lord is a friend to those who fear
Ps 79:9
but disgrace comes to those who try him. 25:13
Ps 37:11; 69:36
to deceive others. He teaches them his covenant.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
24:3 These questions invite readers to style of wisdom (25:12-14). In addition 25:5 Biblical hope does not mean wish-
look away from their problems with to the enemies who trouble him, the ing for an event to turn out favorably.
the wicked and to examine themselves psalmist confesses his sins (25:7, 11, 18) Hope trusts the Lord’s will and gives
(see 15:1). God’s holy place is the holy as part of his anguish. Trust develops the courage to face disappointments
mountain, a reference both to Jerusa- with understanding God’s character: He (33:22; 130:5).
lem and to heaven. is compassionate, faithful, and good 25:6 compassion: See also 51:1; 57:1;
24:4 Those with pure hands have not (25:8-10). 103:8.
shed blood or injured relationships 25:1-3 The psalmist expresses confi-
between people (see 9:12; 15:2-5). 25:8-10 The Lord keeps his people close
dence that the godly will be vindicated to himself.
Those with pure hearts commit them- and his enemies will not succeed (see
selves fully to the Lord, as evidenced in 25:11 The psalmist again asks forgive-
25:15-22).
strength of character, transparency, and ness for his many sins (25:7; 32:1-5).
selflessness (51:10; 73:1; see Matt 5:8). 25:1 The psalmist commits himself to The sins of Israel’s kings demonstrated
24:10 The LORD of Heaven’s Armies the Lord instead of to idols (see 24:3-4). the weaknesses inherent in David’s
reigns from his home, the Temple in 25:2 Enemies would rejoice by singing a dynasty and the reasons for its failure
Jerusalem (84:3-5). He excludes sin and victory song. in OT Israel (see Ps 89).
sinners (24:3-6) but protects all who
25:4-7 In this prayer for guidance, com- 25:12-15 Those who fear the Lord
dwell in Zion.
passion, and forgiveness, the psalmist will receive further instruction and
Ps 25 This psalm is a Hebrew acrostic turns to the Lord for instruction in experience God’s presence (25:14) and
poem; each verse begins with a succes- wisdom. He confesses his past failures blessing (25:13).
sive letter of the Hebrew alphabet. This and acknowledges that his hope lies
individual lament includes instruction 25:13 prosperity: See 23:6. inherit the
with his merciful Savior. land: Unlike the wicked, who will per-
in wisdom and a community lament;
it begins and ends with an affirmation 25:4-6 The right path, the path of ish (1:6), the godly have a secure future.
of trust in the Lord (25:1-3, 15-22). The wisdom (see 5:8), means being open In the end, God will bless them, and
psalmist prays for guidance (25:4-7) and to instruction that leads to life (27:11; their blessings will endure (see 37:9, 11,
encourages the godly to practice a life- 43:3; 73:24; 119:12). 22, 29, 34; Isa 57:13; Matt 5:5).
927 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 2 7 : 3

25:15 15 My eyes are always on the Lord, 5 I hate the cgatherings of those who do
Ps 31:4; 123:2; 141:8
25:16 for he rescues me from the traps of evil,
Ps 69:16 my enemies. and I refuse to join in with the wicked.
25:17 6 I wash my hands to declare my
Ps 40:12; 107:6 16 Turn to me and have mercy,
25:18 innocence.
for I am alone and in deep distress.
Ps 31:7; 103:3
17 My problems go from bad to worse.
I come to your altar, O Lord,
25:19 7 singing a song of dthanksgiving
Ps 3:1; 9:13 Oh, save me from them all! and telling of all your wonders.
25:20 18 Feel my pain and see my trouble.
Ps 25:2; 86:2 8 I love your sanctuary, Lord,
25:21 Forgive all my sins. the place where your glorious
Ps 25:3; 41:12 19 See how many enemies I have
26:1 presence edwells.
Ps 7:8; 13:5 and how viciously they hate me!
Heb 10:23 20 Protect me! Rescue my life from them! 9 Don’t let me suffer the fate of sinners.
26:2
Ps 7:9; 139:23 Do not let me be disgraced, for in you Don’t condemn me along with
26:3 I take refuge. murderers.
Ps 1:2; 48:9 21 May integrity and honesty protect me, 10 Their hands are dirty with evil schemes,
b
’emeth (0571)
Ps 86:11
for I put my hope in you. and they constantly take bribes.
26:4 11 But I am not like that; I live with integrity.
Ps 1:1 22 O God, ransom Israel
So redeem me and show me mercy.
26:5
Ps 1:1; 31:6; 139:21
from all its troubles. 12 Now I stand on solid ground,
qahal (6951)
and I will publicly praise the Lord.
c

Ps 89:5 PSALM 26

26:6 A psalm of David. PSALM 27
Ps 43:3-4
26:7 1 Declare me innocent, O Lord, A psalm of David.
Ps 9:1
d
todah (8426) for I have acted with integrity; 1 The Lord is my light and my salvation—
Ps 42:4
I have trusted in the Lord without so why should I be afraid?
26:8
Ps 27:4 wavering. The Lord is my fortress, protecting me
e
mishkan (4908) 2 Put me on trial, Lord, and
Ps 43:3 from danger,
26:9 cross-examine me. so why should I tremble?
Ps 28:3 Test my motives and my heart. 2 When evil people come to devour me,
26:11 3 For I am always aware of your unfailing
Ps 26:1; 69:18 when my enemies and foes attack me,
26:12 love, they will stumble and fall.
Ps 22:22; 27:11; 40:2 and I have lived according to your 3 Though a mighty army surrounds me,
27:1
Ps 18:28; 118:6, 14
b
truth. my heart will not be afraid.
4 I do not spend time with liars Even if I am attacked,
27:3
Ps 3:6-7
or go along with hypocrites. I will remain confident.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
25:15-22 The psalmist expresses confi- cially in the areas of his character and publicly: Or in the great assembly at
dence in the Lord, commits to a life of devotion. the Temple (26:6-8; 22:25).
integrity, and prays for rescue. 26:3 For God’s truth to become part Ps 27 This psalm mixes two genres—a
25:15 the traps of my enemies: See 5:9- of one’s character requires a habitual psalm of confidence (27:1-6) and an
10; 31:4; 140:5; Prov 3:26. commitment. individual lament (27:7-14)—held to-
25:17-18 The psalmist can find no 26:4-5 Because of his devotion to the gether by the theme of longing for the
relief (see 4:1; 13:1-2) as his problems Lord (26:1-3), the psalmist dissociates Lord’s presence. The psalmist focuses
go from bad to worse. He associates himself from evil people (see 1:1). on the Lord; his circumstances are sec-
his anguish with sin, but he does not ondary. The strength of the psalmist’s
26:6-8 The psalmist demonstrates his
elaborate on the nature of his sin (see loyalty to the Lord through pious rituals, faith is expressed in his openness to the
25:7, 11). praise, and acknowledgment of the Lord’s instruction, timing, and priorities.
25:19-20 Knowing that the Lord hates Lord’s presence in the Temple. 27:1-3 The psalmist acknowledges
violent people (see 11:5), the psalmist 26:6 Ritual purity required the wor- the Lord at the center of his life (27:1).
pleads with God to deal with these shiper to wash his hands, symbolic of Because of God’s presence, he engages
enemies. separation from evil and evildoers (see his adversaries with confidence. They
73:13). The altar symbolizes God’s cannot intimidate him or penetrate his
25:21 Just as it opened, the psalm
presence (43:4). inner security.
closes with a commitment of trust and
hope (see 9:18; 25:5). 26:8 The sanctuary symbolized the 27:1 Light expresses the Lord’s good-
Ps 26 In this individual lament, the manifest presence of the Lord (see 18:6). ness (27:13; see 4:6; 23:6; 31:19; 38:10;
psalmist prays for redemption on the 43:3; 56:13).
26:9 Don’t let me suffer: The end of
basis of his own innocence and the the godly cannot be the same as that of 27:2 The psalmist’s enemies seek to
Lord’s justice. the wicked. devour him by living at his expense (see
26:1-3 The psalmist opens himself to 26:12 The psalmist’s footing on solid note on 14:4).
divine examination of his life, espe- ground represents salvation (cp. 143:10). 27:3 remain confident: See 25:2; 26:1.
P S A L M 2 7 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 928

4 The one thing I ask of the Lord— 13 Yet I am confident I will see the Lord’s 27:4
Ps 23:6; 26:8
the thing I seek most— goodness 27:5
is to live in the house of the Lord all the while I am here in the land of the Ps 17:8; 31:20
f
tsur (6697)
days of my life, living. Ps 31:2

delighting in the Lord’s perfections 14 Wait patiently for the Lord.

27:6
Ps 13:6; 107:22
and meditating in his Temple. g
zamar (2167)
5 For he will conceal me there when Be brave and courageous. Ps 30:12

troubles come; Yes, wait patiently for the Lord. 27:7

Ps 13:3
he will hide me in his sanctuary. PSALM 28 27:8
Ps 105:4
He will place me out of reach on a A psalm of David.
27:9
high frock. 1 I pray to you, O Lord, my rock. Ps 6:1; 40:17; 69:17;
6 Then I will hold my head high 94:14

above my enemies who surround me. Do not turn a deaf ear to me. 27:10
Isa 40:11; 49:15
At his sanctuary I will offer sacrifices For if you are silent, h
‘azab (5800)
with shouts of joy, I might as well give up and die. Prov 4:6

2 Listen to my prayer for mercy 27:11

singing and gpraising the Lord with Ps 5:8; 25:4; 86:11
music. as I cry out to you for help, 27:12
as I lift my hands toward your holy Ps 35:11
Matt 26:60
7 Hear me as I pray, O Lord.
sanctuary. Acts 9:1
Be merciful and answer me! 27:13
8 My heart has heard you say, “Come and 3 Do not drag me away with the Ps 116:9; 142:5
Isa 38:11
talk with me.” wicked— 27:14
And my heart responds, “Lord, I am with those who do evil— Ps 31:24; 37:34

coming.” those who speak friendly words to their 28:1

Ps 18:2; 35:22; 83:1;
9 Do not turn your back on me. neighbors 88:4-5

Do not reject your servant in anger. while planning evil in their hearts. 28:2
Ps 141:2
4 Give them the punishment they so richly
You have always been my helper. Lam 2:19
1 Tim 2:8
Don’t leave me now; don’t abandon me, deserve!
28:3
O God of my salvation! Measure it out in proportion to their Ps 26:9-10; 55:21;
62:4
10 Even if my father and mother wickedness. Jer 9:8
h
abandon me, Pay them back for all their evil deeds! 28:4
the Lord will hold me close. Give them a taste of what they have Ps 62:12
2 Tim 4:14
11 Teach me how to live, O Lord.
done to others. Rev 18:6
5 They care nothing for what the Lord has 28:5
Lead me along the right path, done
Isa 5:12
28:6
for my enemies are waiting for me. or for what his hands have made. Ps 116:1
12 Do not let me fall into their hands.
So he will tear them down,
For they accuse me of things I’ve
and they will never be rebuilt!
never done;
with every breath they threaten me 6 Praise the Lord!
with violence. For he has heard my cry for mercy.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
27:4-6 Searching for and enjoying the 27:7-8 Unlike the wicked (10:4), who listen; his urgency flows out of the ten-
Lord’s presence provides the psalmist’s only want a temporary advantage sion between his deep relationship with
foundation for confidence and security. (78:34-36), the godly search for the Lord the Lord and the adversity he faces.
He lives in the assurance of God’s as a thirsty person searches for water in 28:1 if you are silent: The psalmist ap-
protection and looks forward to offer- the desert (63:1; 105:4; 119:2, 10; Matt peals to the Lord to take action (35:22;
ing sacrifices of thanksgiving and praise 6:33). They act wisely (34:10, 14) while 50:3; 83:1; 109:1).
(see 18:6). waiting for the Lord to resolve their
crisis (34:4; 69:6; 77:2; 119:58). 28:2 It was common to lift up one’s
27:5 sanctuary (or tabernacle): This hands in a gesture of devoted prayer
early shrine was the Israelites’ place 27:13-14 The psalmist expresses confi-
(63:4; 134:2).
dence and hope in the Lord’s presence.
of worship before the Temple was 28:3-5 The psalmist curses his enemies,
To live in faith means to wait patiently
constructed. asking God for retribution and vindica-
in recognition of the Lord’s goodness.
27:6 hold my head high: A sign of Such a life is not always pleasant for the tion.
victory. The granting of the request godly (42:2-3, 43:5), but their future is 28:5 The wicked do not acknowledge
of 27:4 prompts sacrifices with shouts secure (37:9; 130:7; see 9:18). the difference between the sacred and
of joy. Ps 28 In this individual lament, the the common, so they have no respect
27:7-12 The psalmist requests the psalmist pleads for justice and mercy. for the Lord’s creation, redemption, or
Lord’s mercy, presence, and instruction. He expresses confidence in the Lord’s revelation.
God is the psalmist’s greatest good; strength and faithfulness, and he inter- 28:6-8 The psalmist anticipates rescue
enemies and other circumstances are cedes for the Lord’s people. because of his confidence in the Lord’s
peripheral. 28:1-2 The psalmist urges the Lord to justice.
929 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 3 0 : 4

28:7 7 The Lord is my strength and ishield. 6 He makes Lebanon’s mountains skip like
Ps 13:5-6; 16:9; 40:3;
59:17 I trust him with all my heart.
j
a calf;
i
magen (4043)
Ps 84:9 He helps me, and my jheart is filled with he makes Mount Hermon leap like a
j
leb (3820)
Ps 86:12 joy. young wild ox.
28:8 I burst out in songs of thanksgiving. 7 The voice of the Lord strikes
Ps 20:6
8 The Lord gives his people strength. with bolts of lightning.
28:9 8 The voice of the Lord makes the barren
Deut 9:29; 32:9 He is a safe fortress for his anointed
Ps 33:12; 80:1 wilderness quake;
Isa 40:11 king.
29:1 9 Save your people! the Lord shakes the wilderness of
1 Chr 16:28-29 Kadesh.
Ps 96:7-9 Bless Israel, your special possession. 9 The voice of the Lord twists mighty oaks
ben ’el (1121, 0410) Lead them like a shepherd,
k

Ps 89:6
and strips the forests bare.
29:2 and carry them in your arms forever.
a
khawah (7812)
In his Temple everyone shouts, “Glory!”
Isa 46:6 PSALM 29 10 The Lord rules over the floodwaters.
29:4 A psalm of David.
Ps 68:33 The Lord reigns as king forever.
29:5 1 Honor the Lord, you kheavenly beings; 11 The Lord gives his people strength.
Isa 2:13
29:6
honor the Lord for his glory and The Lord blesses them with bpeace.
Deut 3:9 strength.
Ps 114:4 2 Honor the Lord for the glory of his PSALM 30
29:8 A psalm of David. A song for the
Num 13:26 name.
dedication of the Temple.
29:10
a
Worship the Lord in the splendor of
Gen 6:17
Ps 10:16 his holiness. 1 I will cexalt you, Lord, for you

29:11 3 The voice of the Lord echoes above the rescued me.
Ps 28:8; 37:11; 68:35 You refused to let my enemies
Isa 40:29 sea.
b
shalom (7965) triumph over me.
Ps 34:14 The God of glory thunders. 2 O Lord my God, I cried to you for help,
30:1 The Lord thunders over the mighty
Ps 25:2; 35:19, 24; and you restored my health.
118:28; 145:1 sea. 3 You brought me up from the grave,
c
rum (7311) 4 The voice of the Lord is powerful;
Ps 34:3
O Lord.
the voice of the Lord is majestic.
30:2
Ps 6:2; 88:13 5 The voice of the Lord splits the mighty You kept me from falling into the pit
of death.
30:3
Ps 28:1; 86:13
cedars;
30:4
the Lord shatters the cedars of 4 Sing to the Lord, all you godly ones!
Ps 97:12; 149:1 Lebanon. Praise his holy name.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
28:7 my strength and shield: The Lord 29:5 The cedars of Lebanon were psalm opens in praise to the Lord for
protects the psalmist (see 59:9, 17). known for their size and quality (see his salvation (30:1-3), then contrasts
28:9 The poem closes with intercession Isa 2:13). God’s favor with his anger (30:4-7),
for the Lord’s people. Bless Israel, your 29:6 Lebanon’s mountains and Hermon and ends with a transformation from
special possession: Literally Bless your mourning to dancing (30:8-12).
are high mountains to the north of
inheritance. See 29:11; 133:3. Israel. The Lord can cause even 30:TITLE Perhaps David wrote this psalm
Ps 29 This nature hymn in praise of the immense mountains to shake at his in advance for the dedication of the
Creator declares that the Lord holds all command (see 114:4). Mount Hermon: Temple, making his own experience
power over nature. God uses the same Hebrew Sirion, another name for Mount representative of the nation’s.
unsurpassed strength to care for his Hermon. 30:1-3 The psalmist praises God for his
people. 29:8 The wilderness of Kadesh was triumph over adversity, which he likens
29:1-2 The psalmist issues a call to located south of Judah. God’s voice can to salvation from the grave.
honor the Lord for his power (cp. 96:7- be heard throughout the land, from the 30:1 I will exalt you is a call to lift
8). you heavenly beings (literally you north (29:6) to the south. up the Lord’s name in praise and
sons of God): Angels or deities who, 29:9 twists mighty oaks: Or causes the thanksgiving (34:3; 81:1; 99:5, 9;
some believed, held special powers. deer to writhe in labor. The meaning of 107:32; 118:28; 145:1; see Exod 15:1;
The psalmist did not believe in other the Hebrew is uncertain. Isa 25:1). you rescued me: God pulled
deities but called on people who the psalmist from death (30:3). In his
thought they were real to look to the 29:10 The image of powerful flood- justice and care, God refused to let the
Lord as the only God. waters connects with the Genesis flood psalmist’s enemies triumph (see 26:9;
(Gen 6:17). The Lord reigns as king 27:12; 28:3; 31:8).
29:3-9 The word translated voice
over the whole created order; no one
(Hebrew qol ) can also mean “noise” 30:3 from the grave: Hebrew from
contests his kingdom.
(1 Kgs 1:45) or “thunder” (Joel 3:16). Sheol. See note on 6:5.
The Lord’s voice is awe-inspiring, and it 29:11 The ruler of nature blesses his 30:4 The godly should celebrate the
dominates whatever rumblings people people with peace (see 28:8-9; 37:11; Lord’s acts of rescue with song and
might attribute to other deities. 133:3). praise (33:21; 97:12; 103:1; 105:3;
29:3 God (Hebrew ’el): See note on 19:1. Ps 30 This individual thanksgiving 145:21).
P S A L M 3 0 : 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 930

5 For his anger lasts only a moment, 4 Pull me from the trap my enemies set 30:5
Ps 103:9; 118:1
but his favor lasts a lifetime! for me, 30:6
Weeping may last through the night, for I find protection in you alone. Ps 10:6
but joy comes with the morning. 5 I entrust my spirit into your hand. 30:7
Ps 104:29
6 When I was prosperous, I said, Rescue me, Lord, for you are a 30:9
faithful God. Ps 6:5
“Nothing can stop me now!” 30:10
7 Your favor, O Lord, made me as secure 6I hate those who worship worthless Ps 4:1; 27:7, 9
as a mountain. idols. 30:11
Jer 31:4, 13
Then you turned away from me, and I I trust in the Lord. d
simkhah (8057)
Ps 51:8
was shattered. 7 I will be glad and rejoice in your
30:12
8 I cried out to you, O Lord. unfailing love, Ps 44:8; 57:8; 108:1
for you have seen my troubles, e
zamar (2167)
I begged the Lord for mercy, saying, Ps 33:2

9 “What will you gain if I die, and you care about the anguish of my f
yadah (3034)
Ps 32:5
soul. ‘olam (5769)
if I sink into the grave?
g

8 You have not handed me over to my Ps 44:8

Can my dust praise you?
enemies 31:1-4
Can it tell of your faithfulness? //Ps 71:1-3
10 Hear me, Lord, and have mercy on me. but have set me in a safe place. 31:1
Ps 25:2; 143:1
Help me, O Lord.” 9 Have mercy on me, Lord, for I am in
31:2
11 You have turned my mourning into distress. Ps 71:3; 86:1; 102:2
h
tsur (6697)
Tears blur my eyes. Ps 61:2
joyful dancing.
My body and soul are withering away. 31:3
You have taken away my clothes of 10 I am dying from grief; Ps 18:2; 23:2-3
mourning and clothed me with djoy, 31:4
12 that I might esing praises to you and not my years are shortened by sadness. Ps 25:15
Sin has drained my strength; 31:5
be silent. Luke 23:46
I am wasting away from within.
O Lord my God, I will fgive you thanks 11 I am scorned by all my enemies
Acts 7:59
31:6
g
forever!
and despised by my neighbors— Jon 2:8-9
31:7
PSALM 31 even my friends are afraid to come Ps 10:14; 90:14
For the choir director: A psalm of David. near me. 31:8
1 O Lord, I have come to you for When they see me on the street, Deut 32:30
31:9
they run the other way.
protection; 12 I am ignored as if I were dead,
Ps 32:3; 38:3-4; 102:4
don’t let me be disgraced. 31:10
as if I were a broken pot. Ps 13:2
Save me, for you do what is right. 13 I have heard the many rumors 31:11
2 Turn your ear to listen to me; Ps 38:11; 88:8, 18
about me, Isa 53:3
rescue me quickly.
and I am surrounded by terror. 31:12
Be my hrock of protection, Ps 88:5
My enemies conspire against me,
a fortress where I will be safe. 31:13
3 You are my rock and my fortress. plotting to take my life. Jer 20:10
Matt 27:1
For the honor of your name, lead me 14 But I am trusting you, O Lord, 31:14
Ps 140:6; 143:9
out of this danger. saying, “You are my God!”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
30:6-7 Nothing can stop me now! The godly to find refuge in the Lord and fidence that he has our best interests
psalmist confesses his presumptuous wait for his salvation. Despite having at heart.
attitude (cp. 32:3-4). secure as a moun- had a death-like experience, he testifies 31:8 A safe place literally means a
tain: In the psalms, this phrase creates to the Lord’s faithfulness. This psalm broad place, in contrast to a “narrow”
a powerful image of stability and of foreshadows the suffering of Jesus (Luke or constricted place of distress (see
God’s control (see 11:1; 18:7; 36:6; 46:2; 23:46). 18:19).
72:3; 76:4; 83:14; 97:5; 114:4, 6; 125:2). 31:1-5 The Lord offers refuge to anyone 31:9-13 In this prayer for mercy, the
I was shattered: The absence of God’s who comes to him for protection. The psalmist wedges a description of the
favor destroys the security of the proud psalmist trusts in and submits to the intensity of suffering and the pain of
(cp. 104:27-30). Lord. See also 71:1-3. rejection between two affirmations of
30:8-12 The psalmist faced death (also 31:2 The psalmist issues an urgent call trust (31:6, 14).
in 30:1-3)—perhaps literally, perhaps for the Lord to pay attention to his des- 31:10 wasting away from within: This is
figuratively. But when he turned to the perate situation (71:2; 88:2; 102:2). a powerful description of how despair
Lord, the Lord rescued him and turned 31:5 I entrust my spirit into your hand: takes a toll on our physical well-being.
his mourning into joyful dancing. Only Whether he lives or dies, the psalmist 31:14-18 Hope does not confide in
God’s favor can permanently and pow- will trust his Lord. Jesus uttered these frail and changeable human beings but
erfully overcome human failure and the words on the cross just before he died only in the Lord. The sufferer entrusts
depths of despair. (Luke 23:46). himself to God while waiting for the
Ps 31 The psalmist encourages the 31:6-8 Trust in the Lord requires con- Lord’s justice.
931 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 3 2 : 8

31:15 15 My future is in your hands. 24 So be strong and courageous,

Ps 143:9
31:16 Rescue me from those who hunt me all you who put your hope in the Lord!
Num 6:24-26 down relentlessly.
31:17 16 Let your favor shine on your servant. PSALM 32
Ps 25:2-3, 20
In your unfailing love, rescue me. A psalm of David.
31:18
1 Sam 2:3 17 Don’t let me be disgraced, O Lord, 1 Oh, what ijoy for those
31:20
Job 5:21
for I call out to you for help. whose jdisobedience is kforgiven,
Ps 27:5; 31:13 Let the wicked be disgraced; whose sin is put out of sight!
31:21 let them lie silent in the grave. 2 Yes, what joy for those
Ps 17:7 18 Silence their lying lips—
31:22 whose record the Lord has cleared
Ps 145:19 those proud and arrogant lips that of guilt,
Lam 3:54-56 accuse the godly. whose alives are lived in complete
31:23
Deut 32:40-41 19 How great is the goodness honesty!
Ps 37:28 3 When I refused to confess my sin,
31:24 you have stored up for those who fear
Ps 27:14 you. my body wasted away,
32:1 You lavish it on those who come to you and I groaned all day long.
i
’ashrey (0835) 4 Day and night your hand of discipline
Ps 34:8 for protection,
pesha‘ (6588)
was heavy on me.
j
Ps 32:5 blessing them before the watching
k
nasa’ (5375)
Ps 32:5
world. My strength evaporated like water in
20 You hide them in the shelter of your the summer heat. Interlude
32:2
Ps 85:2 presence, 5 Finally, I bconfessed all my sins to you
*Rom 4:7-8
a
ruakh (7307) safe from those who conspire against
Ps 51:11
them. and stopped trying to hide my guilt.
32:3 You shelter them in your presence, I said to myself, “I will confess my
Ps 31:10; 39:2
far from accusing tongues.
c
rebellion to the Lord.”
32:4
Ps 22:15; 39:10 And you dforgave me! All my guilt is
21 Praise the Lord,
32:5 gone. Interlude
Lev 26:40 for he has shown me the wonders of
Ps 38:18 6 Therefore, let all the godly epray to you
1 Jn 1:9 his unfailing love.
b
yadah (3034) He kept me safe when my city was while there is still time,
Ps 49:18
c
pesha‘ (6588) under attack. that they may not drown in the
d
Ps 51:3
nasa’ (5375)
22 In panic I cried out, floodwaters of judgment.
7 For you are my hiding place;
Ps 85:2
“I am cut off from the Lord!”
32:6 But you heard my cry for mercy you protect me from trouble.
Ps 69:13
Isa 43:2 and answered my call for help. You surround me with songs of
palal (6419)
victory. Interlude
e

Ps 72:15 23 Love the Lord, all you godly ones!

32:7
For the Lord protects those who are 8 The Lord says, “I will guide you along
Ps 31:20; 40:3; 121:7
32:8 loyal to him, the best pathway for your life.
Ps 25:8; 33:18-19 but he harshly punishes the arrogant. I will advise you and watch over you.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
31:15 My future is in your hands: To God’s loving care for those who perse- The Lord pressed him hard until he
relinquish control of timing is one way vere in hoping for the Lord. confessed his guilt.
to express submission. Ps 32 This wisdom psalm of confes- 32:4 The psalmist attributes his suf-
31:17 The psalmist, who did not sion and thanksgiving encourages and fering directly to the Lord’s hand of
deserve to be disgraced, invokes the exhorts the godly to learn from the discipline (cp. 38:2; 39:10).
principle of retribution (see note on psalmist’s experience of sin, denial, 32:5 God has forgiven the guilt and
1:6). in the grave: Hebrew in Sheol. confession, and forgiveness. This psalm rebellion of 32:1. The Lord’s nature is
31:19-24 The psalmist thanks the Lord was one of the seven psalms of peni- to reconcile and forgive (78:38; 85:2;
for answering his prayer (31:1-18) and tence used in the early church (also Pss 130:4), but he requires confession and
rescuing him. 6, 38, 51, 102, 130, 143). repentance.
31:19-20 Since the godly are under the 32:TITLE psalm: Hebrew maskil. This 32:6 The godly will learn from the
Lord’s protection and shelter, evil has may be a literary or musical term. psalmist’s experience to pray for for-
no power over them. 32:1-2 The Lord’s forgiveness restores giveness before it is too late.
31:21-22 Praise the LORD: The psalm- people to fellowship with him, clears 32:7 The Lord promises to be his
ist expresses his joy at the experience them of guilt, and gives them great joy. people’s hiding place (31:20). Instead
of God’s goodness and love. Through- Paul quoted this text when explaining of being overwhelmed by terror (31:13),
out his ordeal, the Lord has cared for justification by faith alone (Rom 4:4-8). the psalmist is surrounded by songs of
him. 32:2 of guilt: Greek version reads of sin. victory.
31:23-24 Out of his own pain and Cp. Rom 4:7. 32:8 God interrupts the psalmist’s
renewed awareness of the Lord’s good- 32:3-5 The psalmist acknowledges his teaching with a message that invites the
ness, the psalmist turns to others who own sin (see 19:12-13; 25:7, 11, 15-22) godly to receive the Lord’s wisdom (see
suffer. He holds out the promise of and his resistance to confessing sin. 5:8; 23:3; 25:4-6).
P S A L M 3 2 : 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 932

9 Do not be like a senseless horse or mule 10 The Lord frustrates the plans of the 32:10
Ps 16:4
that needs a bit and bridle to keep it nations Prov 16:20
Rom 2:9-10
under control.” and thwarts all their schemes.
11 But the Lord’s plans stand firm 33:1
10 Many sorrows come to the wicked, Ps 32:11; 147:1
forever; 33:2
but unfailing love surrounds those his intentions can never be shaken. Ps 92:3
who trust the Lord. zamar (2167)
f

Ps 47:7
11 So rejoice in the Lord and be glad, all 12 What joy for the nation whose God is the
33:3
you who obey him! Lord, Ps 96:1; 98:1
Rev 5:9
Shout for joy, all you whose hearts are whose people he has chosen as his
33:4
pure! inheritance. Ps 19:8
13 The Lord looks down from heaven 33:5
PSALM 33 Ps 11:7; 119:64
and sees the whole human race. mishpat (4941)
g
1 Let the godly sing for joy to the Lord; Ps 37:30
14 From his throne he observes
it is fitting for the pure to praise 33:6
him. all who live on the earth. Gen 1:6-7
15 He made their hearts, Ps 148:5
2 Praise the Lord with melodies on the Heb 11:3
lyre; so he understands everything 33:7
Exod 15:8
f
make music for him on the ten- they do. Job 38:8-11
16 The best-equipped army cannot save a
stringed harp. 33:8
3 Sing a new song of praise to him;
h
king, Ps 67:7; 96:9

play skillfully on the harp, and sing nor is great strength enough to save 33:9
Gen 1:3
with joy. a warrior. Ps 148:5
4 For the word of the Lord holds true, 17 Don’t count on your warhorse to give you 33:10
Ps 2:1-4
and we can trust everything he does. victory— Isa 8:9-10; 19:3
5 He loves whatever is just and g good; for all its strength, it cannot save you. 33:12
Exod 19:5
the unfailing love of the Lord fills the 18 But the Lord watches over those who Ps 144:15
earth. fear him, 33:16
Ps 44:6; 147:10
6 The Lord merely spoke, those who irely on his unfailing love. h
melek (4428)
Ps 47:2
19 He rescues them from death
and the heavens were created. 33:17
He breathed the word, and keeps them alive in times of Ps 20:7
Prov 21:31
and all the stars were born. famine.
33:18
7 He assigned the sea its boundaries 20 We put our hope in the Lord. Ps 34:15
i
yakhal (3176)
and locked the oceans in vast He is our help and our shield. Ps 42:11

reservoirs. 21 In him our hearts rejoice, 33:19

8 Let the whole world fear the Lord, Ps 37:19
for we trust in his holy name. 33:20
and let everyone stand in awe of him. 22 Let your unfailing love surround us, Ps 115:9
9 For when he spoke, the world began! Isa 8:17
Lord,
It appeared at his command. for our hope is in you alone.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
32:9 The senseless person is not wise. 33:7 The nations surrounding Israel 33:13-19 From the heavens, the Lord
Rejecting the Lord’s counsel ruins life thought that the sea had divine power, searches out and cares for anyone who
and makes one like an animal (see Isa but it is under God’s control, within fears him (see 14:2-3).
1:3; Jas 3:3). boundaries that he set (see 104:8-10). 33:16-17 army . . . great strength . . .
32:10 Difficulties common to all of life 33:8-11 Fear of the Lord begins with warhorse: Even military might is under
will ensnare the wicked, whereas the awe for God and for his powerful God’s control (see 33:10-11; Eccl 9:11).
Lord promises to protect the godly with word. His word created everything and strength: See note on 33:22.
his care. continues to order and sustain creation.
33:18 God watches over all who live by
Ps 33 This hymn of creation (see also He frustrates the plans of people who
his counsel (32:8). He protects, rescues,
Pss 8, 19, 104, 145) might be a continu- oppose his plans.
and remains close to them (34:15-22).
ation of Ps 32. It exhorts readers to 33:8 The power of the Lord extends to
praise God (33:1-3), to recognize the all the nations (see Ps 2; 96:1-3). 33:20-22 The godly respond to this
power of his word in creation (33:4-7), magnificent vision of God’s power in
and to fear the Creator (33:8-11). It of- 33:10 The plans and schemes of the creation and in the affairs of the world
fers hope to forgiven sinners (Ps 32) that mighty will not prevail, except by God’s with an affirmation of trust, commit-
they can live a new life in the fear of will (see Isa 8:9-10). ment, joy, and hope as they pray and
the Lord and under divine protection. 33:11 God’s word still orders creation wait for God’s rescue.
33:1-3 The psalmist exhorts the godly to and will do so forever. God’s intentions 33:22 Using a play on words, the
praise the Lord with melodies, with a new are marvelous (40:5; 92:5). psalmist contrasts his people’s sure
song, and with skillfully-played music. 33:12 People who fear God are chosen hope (Hebrew yakhal) in the Lord with
33:4-7 God’s word displays his character as his inheritance (see 33:13-19); this the supposed strength (33:17; Hebrew
and his power. excludes rebellious people (78:62). khayil) of the horses of the wicked.
933 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 3 4 : 2 2

34:1
Ps 71:6
PSALM 34 12 Does anyone want to live a life
Eph 5:20 A psalm of David, regarding the time that is long and prosperous?
34:2
Jer 9:24
he pretended to be insane in front of 13 Then keep your tongue from speaking
j
nepesh (5315) Abimelech, who sent him away. evil
Ps 35:9

34:3 1 I will praise the Lord at all times. and your lips from telling lies!
k
rum (7311) 14 Turn away from evil and do good.
Ps 57:5 I will constantly speak his praises.
2 jI will boast only in the Lord; Search for cpeace, and work to
34:5
Ps 36:9 let all who are helpless take heart. maintain it.
34:7 3 Come, let us tell of the Lord’s 15 The eyes of the Lord watch over those
Dan 6:22
a
mal’ak (4397)
Ps 78:49
greatness; who do right;
34:8
let us kexalt his name together. his ears are open to their cries for help.
1 Pet 2:3 16 But the Lord turns his face against those
b
’ashrey (0835) 4 I prayed to the Lord, and he
Ps 41:1
answered me. who do evil;
34:9
Ps 23:1; 31:23 He freed me from all my fears. he will erase their memory from the
34:10 5 Those who look to him for help will be earth.
Ps 84:11 17 The Lord hears his people when they
radiant with joy;
34:11
Ps 111:10 no shadow of shame will darken their call to him for help.
34:12 faces. He rescues them from all their
1 Pet 3:10-12 6 In my desperation I prayed, and the troubles.
34:13 18 The Lord is close to the brokenhearted;
Jas 1:26 Lord listened;
1 Pet 2:22
he saved me from all my troubles. he drescues those whose spirits are
34:14
Ps 37:27
7 For the aangel of the Lord is a guard; crushed.
Rom 14:18-19
Heb 12:14
he surrounds and defends all who 19 The righteous person faces many
c
shalom (7965)
Ps 119:165
fear him. troubles,
34:15 8 Taste and see that the Lord is good. but the Lord comes to the rescue
Job 36:7
Ps 33:18-19 Oh, the bjoys of those who take refuge each time.
20 For the Lord protects the bones of the
34:16 in him!
Ps 9:6; 109:15 9 Fear the Lord, you his godly people, righteous;
34:18
Ps 51:17; 145:18 for those who fear him will have all not one of them is broken!
Isa 57:15
d
yasha‘ (3467)
they need. 21 Calamity will surely overtake the wicked,
Ps 67:2 10 Even strong young lions sometimes go
and those who hate the righteous will
34:19
Ps 71:20
hungry, be punished.
Prov 24:16 but those who trust in the Lord will 22 But the Lord will redeem those who
34:21 lack no good thing. serve him.
Ps 94:23
34:22 11 Come, my children, and listen to me, No one who takes refuge in him will
Ps 71:23
and I will teach you to fear the Lord. be condemned.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 34 This psalm is a Hebrew acrostic ness journey. He protected Israel from mony and order, whereas evil destroys
poem; each verse begins with a suc- the forces of Egypt (Exod 14:19-20), and them (see 37:11).
cessive letter of the Hebrew alphabet. he will guard all the godly (91:11). 34:15-16 The Lord distinguishes
The acrostic is missing one letter (waw) 34:8-14 The godly encourage everyone between wise and foolish people; he
and has an additional verse at the end to seek wisdom, to fear the Lord, and to shows his concern for the wise by rescu-
(34:22). This wisdom psalm includes place themselves under the protection ing them from trouble (34:15, 17-20),
a thanksgiving hymn (34:1-7) that cel- of the Lord’s angel. but he destroys the foolish (34:16, 21).
ebrates the Lord’s care for and protec-
tion of godly sufferers. It also includes 34:9-10 Fear of the Lord includes rever- 34:18 Those who are brokenhearted
an invitation to wisdom (34:8-14) and ence and respect, and it motivates a life possess a spirit of deep contrition and
an exposition of wisdom concerning the of wisdom (see Prov 1:7; 9:10). dependence on the Lord. God accepts
Lord’s care for the needy and the suffer- 34:11-13 Wisdom contains three com- this spirit as a proper sacrifice (51:17).
ing of the wicked (34:15-22). ponents: fearing the Lord (34:11), doing The wicked hate the brokenhearted
good (34:14), and rejecting evil (34:13). (109:16), but the Lord heals them
34:TITLE Abimelech is another name for (147:3; see Isa 57:15; 61:1).
Achish (see 1 Sam 21:10-15). The body 34:11 Anyone who listens, even chil-
of the psalm makes no explicit connec- dren, can become wise followers of God. 34:19-22 The godly might suffer, but
tion to this event. the Lord will reward them in the end.
34:12-16 Peter quotes this passage in Similarly, the wicked might prosper for
34:1-3 The psalmist exhorts the helpless his instructions for peaceful living (1 Pet a time, but ultimately they will perish
to join him in praise. 3:10-12). (1:6; 34:15-16).
34:5-6 The psalmist narrates his experi- 34:13 Godly people control their words; 34:20 Bones represent a person’s entire
ences of answered prayer. speaking evil and telling lies are foolish being (see 6:2). not one of them is
34:7 The angel of the LORD represented (see 10:7; cp. 17:1). broken: John applied this statement to
the Lord’s presence during the wilder- 34:14 The way of peace leads to har- Jesus at the crucifixion (John 19:36).
P S A L M 3 5 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 934

PSALM 35 13 Yet when they were ill, I grieved for 35:1

Ps 56:1-2
A psalm of David. them. Isa 49:25

1 O Lord, oppose those who oppose me. I denied myself by fasting for them, 35:2
Ps 91:4
Fight those who fight against me. but my prayers returned unanswered. 35:3
14 I was sad, as though they were my Ps 62:2
2 Put on your armor, and take up your
shield. friends or family, 35:4
Ps 40:14; 70:2-3
Prepare for battle, and come to as if I were grieving for my own 35:5
my aid. mother. Job 21:18
15 But they are glad now that I am in Ps 1:4; 83:13
3 Lift up your spear and javelin Isa 29:5

against those who pursue me. trouble; 35:6

Ps 73:18
Let me hear you say, they gleefully join together against me. Jer 23:12
“I will give you victory!” I am attacked by people I don’t even 35:7
4 Bring shame and disgrace on those know; Ps 69:4; 109:3
35:8
trying to kill me; they slander me constantly. Ps 9:15
16 They mock me and call me names; Isa 47:11
turn them back and humiliate those 1 Thes 5:3
who want to harm me. they snarl at me. 35:9
5 Blow them away like chaff in the wind— Isa 61:10
17 How long, O Lord, will you look on and Luke 1:47
a wind sent by the angel of the Lord. do nothing?
e
nepesh (5315)
Ps 42:1
6 Make their path dark and slippery,
Rescue me from their fierce attacks. 35:10
with the angel of the Lord pursuing Protect my life from these lions! Exod 15:11-12
Ps 18:17; 37:14
them. 18 Then I will thank you in front of the
35:11
7 I did them no wrong, but they laid a trap
great assembly. Ps 27:12
for me. I will praise you before all the people. 35:12
Ps 38:20
I did them no wrong, but they dug a 19 Don’t let my treacherous enemies rejoice John 10:32
pit to catch me. over my defeat. 35:13
8 So let sudden ruin come upon them! Job 30:25
Don’t let those who hate me without Ps 69:10
Let them be caught in the trap they cause gloat over my sorrow. 35:16
set for me! 20 They don’t talk of peace;
Lam 2:16
Let them be destroyed in the pit they 35:17
they plot against innocent people who Ps 13:1; 22:20-21
dug for me. mind their own business. Hab 1:13
35:18
9 Then eI will rejoice in the Lord. 21 They shout, “Aha! Aha! Ps 22:23, 25
I will be glad because he rescues me. With our own eyes we saw him do it!” 35:19
Ps 13:4; 38:16, 19;
10 With every bone in my body I will praise 69:4
22 O Lord, you know all about this.
*John 15:25
him: Do not stay silent. 35:21
“Lord, who can compare with you? Do not abandon me now, O Lord. Ps 22:13; 40:15
Who else rescues the helpless from the 23 Wake up! Rise to my defense! 35:22
Exod 3:7
strong? Take up my case, my God and my Lord. Ps 10:14
Who else protects the helpless and 24 Declare me not guilty, O Lord my God, 35:24
poor from those who rob them?” for you give justice.
Ps 9:4; 43:1
35:25
11 Malicious witnesses testify against me. Don’t let my enemies laugh about me Ps 56:1
Lam 2:16
They accuse me of crimes I know in my troubles.
nothing about. 25 Don’t let them say, “Look, we got what we
12 They repay me evil for good. wanted!
I am sick with despair. Now we will eat him alive!”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 35 In this lament, the Lord’s 35:10 Nothing in the universe can the psalmist’s crisis looms so large that
troubled servant calls for God to see his compare with the Lord (see 86:8; 89:6, a resolution must be found in the Lord.
circumstances and vindicate him. 8; Isa 40:18, 25). The psalmist has taken the high road,
35:4-10 The psalmist longs for the 35:11-18 The psalmist presents the believing that vengeance belongs to the
Lord’s salvation. The language seems Lord with the reasons for his suffering. Lord. God’s patience hardens the hearts
vindictive, but it arises from a desire for Evil has many faces. He is tired and of the wicked and gives them reasons
justice and for the Lord to care for the worn out, and he knows that only the to justify their evil lifestyle.
needy and oppressed. Lord can help him. 35:19 John applied this claim of in-
35:6 A path that is dark and slippery 35:11 Malicious witnesses want nothing nocence (see also 69:4) to Jesus (John
suggests instability and untimely doom but violence (see 11:4-6; 54:3). 15:25).
under the Lord’s judgment (see 69:23;
73:18; 82:5; 107:10; 143:3). The angel 35:16 The psalmist’s attackers snarl to 35:21, 25 Aha! . . . Look! Both words
of the LORD is an agent of judgment as express their bitter envy. translate the same expression of glee
well as salvation. 35:19-25 In this prayer for vindication, (Hebrew he’akh).
935 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 3 7 : 3

35:26 26 May those who rejoice at my troubles 6 Your righteousness is like the mighty
Ps 38:16; 40:14
35:27 be humiliated and disgraced. mountains,
Ps 40:16; 70:4; May those who triumph over me your justice like the ocean depths.
149:4-5
35:28
be covered with shame and dishonor. You care for people and animals alike,
Ps 51:14-15 27 But give great joy to those who came to O Lord.
f
hagah (1897)
Ps 37:30 my defense. 7 How precious is your unfailing love,
g
tsedeq (6664)
Ps 45:7
Let them continually say, “Great is the O hGod!
36:1
Lord, All humanity finds shelter
*Rom 3:18 who delights in blessing his servant in the shadow of your wings.
36:3 with peace!” 8 You feed them from the abundance of
Ps 10:7 28 Then I will fproclaim your g justice,
Jer 4:22 your own house,
36:4 and I will praise you all day long. letting them drink from your river of
Prov 4:16
Isa 65:2 PSALM 36 delights.
Mic 2:1 9 For you are the fountain of life,
36:5
For the choir director: A psalm of David,
Ps 57:10; 103:11; the servant of the LORD. the light by which we see.
108:4
1 Sin whispers to the wicked, deep within 10 Pour out your unfailing love on those
36:6
Ps 104:14-15;
145:16-17 their hearts. who love you;
Rom 11:33 They have no fear of God at all. give justice to those with honest hearts.
36:7 2 In their blind conceit, 11 Don’t let the proud trample me
Ruth 2:12
Ps 91:4; 139:17-18 they cannot see how wicked they or the wicked push me around.
h
’elohim (0430) 12 Look! Those who do evil have fallen!
Ps 40:17 really are.
36:8 3 Everything they say is crooked and They are thrown down, never to rise
Isa 25:6
Rev 22:1 deceitful. again.
36:9 They refuse to act wisely or do good. PSALM 37
1 Pet 2:9 4 They lie awake at night, hatching sinful
A psalm of David.
36:12
Ps 140:10
plots.
Their actions are never good. 1 Don’t worry about the wicked
37:1
Ps 73:3 They make no attempt to turn from or envy those who do wrong.
Prov 3:31 2 For like grass, they soon fade away.
37:2
evil.
Job 14:2 5 Your unfailing love, O Lord, is as vast as
Like spring flowers, they soon wither.
Ps 90:5-6
the heavens; 3 Trust in the Lord and do good.
37:3
Deut 30:20 Then you will live safely in the land
Ps 62:8 your faithfulness reaches beyond the
Isa 40:11 clouds. and prosper.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
35:26-28 The psalmist calls on the Lord 36:7-8 God invites all humanity to the viewing the inheritance of the land
to judge the wicked and to rescue the banquet in his house (cp. Prov 9:1-6). from a long-range perspective: The
godly and bring them joy. 36:9 Light represents salvation and earth belongs to the Lord, who will give
Ps 36 This lament contrasts the world celebration (18:25-29; 27:1; cp. 35:6). it to those he blesses—the lowly and
of folly devised by the wicked with the godly who trust in him, put their hope
36:10-11 Since God’s wisdom extends in him, and follow him (see 37:9, 11, 22,
world of wisdom created and sustained
by the Lord. The wicked care only about to all of creation, it protects the godly. 29, 34; see also Isa 57:13; Matt 5:5).
themselves, whereas the Lord cares 36:12 The psalmist remains confident 37:1-9 The wise respond to evil by
for all of creation. He will intervene to that the disorder caused by the wicked trusting in the Lord. Trust includes five
bring about justice in his world. The (36:1-4) will end when they meet their dimensions: (1) renouncing irritability
righteous will enjoy his protection, but demise. and envy (37:1-2); (2) delighting in the
the wicked will perish. Ps 37 This psalm is a Hebrew acrostic Lord (37:3-4); (3) submitting to the Lord
36:1-4 Fools despise what is wise and poem; each stanza begins with a suc- (37:5-6); (4) practicing patience in hope
good as they pursue evil. cessive letter of the Hebrew alphabet. (37:7); and (5) avoiding anger (37:8-9).
36:1 no fear of God: Paul includes this It elaborates on the problems posed in 37:1 envy: The jealous desire to have
phrase in his description of the deprav- Ps 36: How should the godly respond to what others enjoy leads to further sin
ity of all people (Rom 3:18). the reality of evil? When will the Lord (73:3; Prov 3:31; Jas 1:14-15; 4:1-2).
bring justice? Why does he permit the
36:5-9 As the source of wisdom, the 37:2 Finite existence is part of the hu-
wicked to destroy his created order?
Lord is reliable and incomparable. His man condition (see 90:5-6; 92:7; 102:4,
faithful care extends to all parts of the Psalm 37 offers clear responses that
reduce the tensions of life (37:1-9, 34) 11; 103:15; 129:6; Isa 40:7-8).
created order.
and promise that the meek will have a 37:3-4 The antidote to irritability and
36:5-6 God’s all-encompassing good- future (37:10-11, 39-40). The alternating envy (37:1) is trust in the Lord.
ness surpasses that of the created order. contrast between the godly and the
God graciously meets his people’s wicked emphasizes the futility of folly 37:3 To do good means cultivating a
practical needs. (37:12-24, 27-33). The personal observa- devotion to wisdom (see 34:14; Prov
36:6-9 All creatures live by God’s grace tions of the psalmist add a human 3:5-7).
(1 Tim 4:10). touch (37:25-26, 35-38). He encourages
P S A L M 3 7 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 936

4 Take delight in the Lord, 16 It is better to be godly and have little 37:4
Ps 145:19
and he will give you your heart’s than to be evil and rich. Isa 58:14
desires. 17 For the strength of the wicked will be 37:5
Ps 55:22
5 Commit everything you do to the Lord.
shattered, Prov 16:3
1 Pet 5:7
but the Lord takes care of the godly.
Trust him, and he will help you. 37:6
18 Day by day the Lord takes care of the Isa 58:8, 10
6 He will make your innocence radiate like Mic 7:9
the dawn, innocent, 37:7
Ps 40:1; 62:5
and the justice of your cause will and they will receive an inheritance Jer 12:1
shine like the noonday sun. that lasts forever. 37:8
19 They will not be disgraced in hard times; Eph 4:31
7 Be still in the presence of the Lord, Col 3:8
even in famine they will have more 37:9
and wait patiently for him to act. than enough. Ps 25:13
Isa 60:21
Don’t worry about evil people who
20 But the wicked will die. 37:10
prosper Job 24:24
or fret about their wicked schemes. The Lord’s enemies are like flowers 37:11
in a field— Matt 5:3, 5
i
‘anaw (6035)
8 Stop being angry!
they will disappear like smoke. Ps 147:6

Turn from your rage! 37:12

21 The wicked borrow and never repay, Ps 35:16
Do not lose your temper—
it only leads to harm. but the godly are generous givers. 37:13
Ps 2:4
9 For the wicked will be destroyed, 22 Those the Lord blesses will possess the
37:14
but those who trust in the Lord will land, Ps 11:2; 35:10

possess the land. but those he curses will die. 37:15

Ps 9:16; 46:9

10 Soon the wicked will disappear. 23 The Lord directs the steps of the godly. 37:16
Prov 15:16; 16:8
Though you look for them, they will He delights in every detail of their lives. 37:17
24 Though they stumble, they will never fall, Job 38:15
be gone. Ps 10:15
11 The ilowly will possess the land for the Lord holds them by the hand. 37:19
Job 5:20
and will live in peace and prosperity. 25 Once I was young, and now I am old. Ps 33:18-19
12 The wicked plot against the godly; Yet I have never seen the godly 37:20
Ps 68:2; 73:27; 102:3
they snarl at them in defiance. abandoned 37:22
13 But the Lord just laughs, or their children begging for bread. Job 5:3
Prov 3:33
26 The godly always give generous loans to
for he sees their day of judgment 37:23
coming. others, 1 Sam 2:9
Ps 40:2; 147:11
and their children are a blessing. 37:24
14 The wicked draw their swords Ps 145:14; 147:6
27 Turn from evil and do good, Prov 24:15-16
and string their bows
to kill the poor and the oppressed, and you will live in the land forever. 37:25
28 For the Lord loves justice, Isa 41:17
to slaughter those who do right. Heb 13:5
15 But their swords will stab their own and he will never abandon the godly. 37:26
Ps 37:21
hearts, He will keep them safe forever, 37:27
Ps 34:14
and their bows will be broken. but the children of the wicked will die.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
37:4 To take delight in the LORD means (85:10)—he brings peace to a chaotic less in this life and for eternity, but the
aligning with the Lord’s way in order world (29:11; 37:11; 85:8; 147:14). His wicked will perish.
to enjoy him. wisdom guides the lowly into the way 37:20 Smoke depicts the temporary
37:6 Justice occurs when the Lord’s of peace (119:165; Matt 5:5). nature of life (68:2; 102:3).
will triumphs and the godly experi- 37:12-17 The wicked seek to destroy 37:21 To borrow and never repay
ence his rescue (Isa 45:8; 51:5-6; 58:8, the Lord’s order, but he defeats them.
10-11). is a behavior of a crooked lifestyle.
37:12-13 The wicked snarl to express Generous givers freely share what
37:7 Be still: We should let the Lord their bitter envy. They plot to bring an they freely receive from the Lord (see
be God rather than taking matters into end to the godly, but the Lord derides 111:5; 112:5).
our own hands. them because they cannot succeed 37:23-24 The rectitude and strength
37:8 Irritability and anger quickly cor- (2:4). of a godly person’s life comes from
rode character. 37:14-15 The weapons of the wicked the Lord (see Prov 4:12; 14:15; 16:9;
37:9-11 The wicked will not possess will turn against them (cp. 7:12-13). 20:24).
the land; those who trust in the LORD 37:16 Being wise with modest means 37:25-26 The Lord does not abandon
will. The Lord promises an inheritance
is better than having prosperity and his children or their descendants.
because he is committeed to caring for
power (Prov 15:16; 16:8, 19; 17:1; 37:27-33 The godly are wise; they do
his people.
28:6) and being wicked. good and reject evil. The Lord cares for
37:11 The Lord is the author of peace
37:18-20 The Lord cares for the blame- them, protecting them and ensuring
937 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 3 7 : 4 0

37:28 29 The godly will possess the land 35 I have seen wicked and ruthless people
Ps 11:7; 21:10
37:29 and will live there forever. flourishing like a tree in its native soil.
Ps 37:9, 18 36 But when I looked again, they were gone!
30 The godly joffer good counsel;
37:30
j
hagah (1897) they teach kright from wrong. Though I searched for them, I could
k
Ps 38:12
mishpat (4941) 31 They have made God’s law their own, not find them!
Ps 48:11
so they will never slip from his path. 37 Look at those who are honest and good,
37:31
Ps 40:8 32 The wicked wait in ambush for the godly, for a wonderful future awaits those
Isa 51:7
37:32 looking for an excuse to kill them. who love peace.
Ps 10:8; 37:14 33 But the Lord will not let the wicked 38 But the rebellious will be destroyed;
37:33
succeed they have no future.
2 Pet 2:9
37:34 or let the godly be condemned when 39 The Lord rescues the godly;
Ps 27:14; 37:9 they are put on trial. he is their fortress in times of trouble.
37:35
Job 5:3 34 Put your hope in the Lord. 40 The Lord helps them,
37:38
Ps 1:1; 73:19 Travel steadily along his path. rescuing them from the wicked.
37:39 He will honor you by giving you the land. He saves them,
Ps 3:8; 9:9 You will see the wicked destroyed. and they find shelter in him.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Wisdom Psalms (Ps 37)

Pss 1, 14, 25, 34, 39, Some psalms are called wisdom psalms because they make a case for the primary importance
49, 73, 78, 90–91,
111–112, 127–128,
of wisdom or instruct readers in dealing with questions, issues, and doubts that arise in life (see
131, 133, 139 Pss 1, 14, 25, 34, 37, 39, 49, 73, 78, 90, 91, 111, 112, 127, 128, 131, 133, 139). Many other psalms
contain elements of wisdom teaching (see Pss 18, 27, 31, 32, 40, 62, 92, 94, 107, 144, 146).
In the ancient Near East, wisdom had to do with ordering life and society, pleasing God
and other people, and carefully observing life, society, and nature. In Israel, wisdom shares
these concerns but is distinct in the centrality it gives to fear of the Lord. God alone is the
center and focus of life (76:7), and proper fear of him opens the path of wisdom (111:10).
Fear of the Lord is a disposition of absolute submission to and trust in the Lord (40:3; 112:7;
115:11), which leads to purity of life (19:9). Psalm 34 defines the fear of the Lord as a search
for abundant life (34:12) that begins with seeking the Lord (34:4).
The way of wisdom is the way of godliness. Psalm 1 invites all readers of the Psalter to
delight in God, his revelation, and the lifestyle that results from his care for the wise. The
lives of the godly demonstrate inner consistency, growth, and beauty as they increasingly
reflect God’s righteousness and justice, love and fidelity, compassion and grace. They practice
godliness from the heart—from the inside out.
Wisdom enlarges a person’s perspective on life. A wise person desires to see life from God’s
point of view. This search means living in submission and trust under the sovereign King who
maintains the order and harmony of creation. Seeking God encourages an orderly and peace-
ful life (104:24; 139:14) and motivates obedience (19:7; 25:12; 51:6; 112:1; 119:98). The wise
imitate God, and their lives are full of joy even when they are suffering hardship. They praise
the Lord amidst all circumstances of life (22:23, 25). They face life confidently because the
Lord is with them (23:4; 27:1, 3; 33:18; 49:5; 91:1-16).
In contrast to the way of the wise is the way of the fool, or the wicked. Such people
perceive themselves as powerful and continually boast of their accomplishments. They do
not accept limitations. They brag, oppress, steal, and deprive others of their happiness. They
have no fear of the Lord (36:1; 55:19). The poets of Israel repeatedly warned the people to be
wary of the path of folly, lest God’s judgment overtake the foolish (2:10-11; 33:8; 64:9; 94:8).
Jesus Christ came into the world as God in the flesh. He embodies all the qualities of wis-
dom. Through him, we can walk in the way of wisdom since he suffered for our sins (Col 2:2-3).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
that they receive their rightful portion 37:31 They have made God’s law 92:12-13), but they eventually die and
of the land as their inheritance. The their own: The godly internalize God’s are forgotten (37:2).
wicked might try to ambush the godly, wisdom and instructions (see 119:11; 37:39-40 The Lord provides strength
but they will not succeed. Jer 24:7; 31:31-34). for his people.
37:30 The godly base their counsel on 37:35-36 The wicked might appear
the Lord’s wisdom. to be flourishing like a tree (cp. 52:8;
P S A L M 3 8 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 938

PSALM 38 I am silent before them as one who 38:1

Ps 6:1
A psalm of David, asking God to cannot speak. 38:2
remember him. 14 I choose to hear nothing, Job 6:4
Ps 32:4
1 O Lord, don’t rebuke me in your anger and I make no reply. 38:3
15 For I am waiting for you, O Lord. Ps 6:2; 31:9-10
or discipline me in your rage! Isa 1:5-6
2 Your arrows have struck deep, You must answer for me, O Lord my
38:4
and your blows are crushing me. God. Ezra 9:6
16 I prayed, “Don’t let my enemies gloat 38:5
3 Because of your anger, my whole body is
Ps 69:5
sick; over me
38:6
my health is broken because of my or rejoice at my downfall.” Ps 35:14
38:7
sins. 17 I am on the verge of collapse,
Ps 102:3-4
4 My guilt overwhelms me— facing constant pain. 38:8
it is a burden too heavy to bear. 18 But I confess my sins; Job 3:24
Ps 22:1
5 My wounds fester and stink I am deeply sorry for what I have done. 38:9
because of my foolish sins. 19 I have many aggressive enemies; Ps 10:17
6 I am bent over and racked with pain. they hate me without reason. 38:10
Ps 6:7; 31:10
All day long I walk around filled with 20 They repay me evil for good
38:12
grief. and oppose me for pursuing good. Ps 35:20; 54:3; 140:5
7 A raging fever burns within me, 21 Do not abandon me, O Lord.
a
hagah (1897)
Ps 63:6

and my health is broken. Do not stand at a distance, my God. 38:15

8 I am exhausted and completely crushed. 22 Come quickly to help me, Ps 17:6
38:16
My groans come from an anguished O Lord my savior. Ps 13:4; 35:26
heart. 38:17
PSALM 39 Ps 13:2
9 You know what I long for, Lord; For Jeduthun, the choir director: A psalm 38:18
you hear my every sigh. of David. 2 Cor 7:9-10
10 My heart beats wildly, my strength fails, 38:19
1 I said to myself, “I will watch what I do Ps 18:17; 35:19
and I am going blind.
11 My loved ones and friends stay away, and not sin in what I say. 38:20
Ps 35:12
I will hold my tongue 1 Jn 3:12
fearing my disease.
when the ungodly are around me.” 38:21
Even my own family stands at a 2 But as I stood there in silence—
Ps 22:19; 35:22
distance. 38:22
12 Meanwhile, my enemies lay traps to
not even speaking of good things— Ps 22:19; 40:13, 17
the turmoil within me grew worse. 39:1
kill me. 3 The more I thought about it,
Ps 34:13; 141:3
Jas 3:2, 5-12
Those who wish me harm make plans
the hotter I got, 39:4
to ruin me. Ps 78:39; 90:12;
igniting a fire of words:
All day long they aplan their treachery. 4 “Lord, remind me how brief my time on
103:14-15

13 But I am deaf to all their threats. earth will be.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 38 This lament and prayer for heal- and threatened his life (see 32:3; 39:10). 38:22 Asking the Lord to act quickly in
ing is an acrostic that uses the twenty- 38:4 The psalmist’s burden results from times of great need is common in the
two letters of the Hebrew alphabet. The sin (see 40:12; 41:4; cp. Gen 4:13). Psalter (22:19; 31:2; 40:13; 69:17; 70:1;
psalmist’s suffering is associated with 71:12; 79:8; 102:2; 141:1; 143:7). How-
his unconfessed sin. He confesses his 38:5-8 The severity of God’s punish- ever, wisdom and experience teach that
sin and entrusts his case to the Lord. ment brings anguish that affects every God’s people must often wait for him to
part of the psalmist’s being. act (27:14; 37:7; Isa 8:17; 40:31).
38:TITLE asking God to remember him:
The meaning of this phrase is uncertain 38:9-12 The psalmist longs for a Ps 39 This prayer for rescue reflects
(also in 70:TITLE). restored relationship with God, but he the psalmist’s discouragement, which
feels alienated. He finds himself lost comes from having a limited perspec-
38:1-17 These verses form a prelude to and alone as his friends disappear.
the psalmist’s confession (38:18) and tive on his situation.
describe his woeful condition. 38:13 The psalmist suffers quietly 39:TITLE Jeduthun was a levitical singer
before his opponents (see Isa 53:7). appointed by David along with Asaph
38:1-4 The psalmist’s sins had triggered
the Lord’s anger and rage, resulting 38:15 The Lord alone will resolve the (1 Chr 9:16; 16:38; 25:1).
in the arrows and blows of discipline conflict (9:18; 27:14; 37:9, 34). 39:1-3 Suffering in silence only intensi-
and rebuke; as a result, his whole body 38:17-20 No longer able to endure his fies the psalmist’s anguish, pain, and
is sick. suffering and teetering on the verge inner turmoil.
38:3 Sin can lead to sickness and of collapse (cp. 15:5), the psalmist 39:4-6 Because of his suffering and
even death (1 Cor 11:30). Whether the confesses his sin (see 32:5). sin, the psalmist concludes that life
psalmist actually felt physically ill or his 38:19 That the psalmist’s enemies is meaningless and fleeting (see Job
sickness was a metaphor for emotional hate him without reason compounds 7:7-10; Isa 40:6-8). He had expected a
turmoil, he knew that it came from God his pain. wicked life to have those qualities (see
939 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 4 0 : 1 0

39:5
Job 14:2
Remind me that my days are 2 He lifted me out of the pit of despair,
Ps 62:9; 89:47; 144:4 numbered— out of the mud and the mire.
b
hebel (1892)
Ps 39:6 how fleeting my life is. He set my feet on solid ground
5 You have made my life no longer than and steadied me as I walked along.
39:6
Ps 127:2
Luke 12:20
the width of my hand. 3 He has given me a new song to sing,
1 Pet 1:24 My entire lifetime is just a moment a hymn of praise to our God.
c
hebel (1892)
Eccl 1:2 to you; Many will see what he has done and be
39:8 at best, each of us is but a bbreath.” amazed.
Ps 51:9; 79:4, 9 Interlude They will put their trust in the Lord.
39:9
Job 2:10 6 We are merely moving shadows, 4 Oh, the joys of those who trust the Lord,
39:10
Job 9:34 and all our busy rushing ends in who have no confidence in the proud
Ps 32:4 c
nothing. or in those who worship idols.
39:11
Job 13:27-28
We heap up wealth, 5 O Lord my God, you have performed
Ps 90:7 not knowing who will spend it. many wonders for us.
2 Pet 2:16 7 And so, Lord, where do I put my hope?
39:12
Your plans for us are too numerous
Ps 102:1 My only hope is in you. to list.
Heb 11:13 8 Rescue me from my rebellion.
1 Pet 2:11 You have no equal.
39:13
Do not let fools mock me. If I tried to recite all your wonderful
9 I am silent before you; I won’t say a word,
Job 10:20; 14:6 deeds,
40:1 for my punishment is from you. I would never come to the end of them.
Ps 27:14; 34:15 10 But please stop striking me!
40:2 6 You take no delight in sacrifices or
Ps 27:5; 69:1-2 I am exhausted by the blows from
Jer 38:6
your hand. offerings.
40:3
Ps 32:7; 33:3; 64:9
11 When you discipline us for our sins, Now that you have made me listen, I
40:4 you consume like a moth what is finally understand—
Ps 84:12 precious to us. you don’t require burnt offerings or
40:5
Job 5:9 Each of us is but a breath. sin offerings.
7 Then I said, “Look, I have come.
Ps 136:4; 139:17-18 Interlude
Isa 55:8
12 Hear my prayer, O Lord!
As is written about me in the
40:6-8
1 Sam 15:22 Scriptures:
Jer 7:22-23 Listen to my cries for help! 8 I take joy in doing your will, my God,
Mic 6:6-8
*Heb 10:5-7
Don’t ignore my tears. for your dinstructions are written on
40:8 For I am your guest— my heart.”
Ps 37:31 a traveler passing through,
John 4:34 9 I have told all your people about your
Rom 7:22 as my ancestors were before me.
d
torah (8451)
Ps 119:1
13 Leave me alone so I can smile again justice.
40:9 before I am gone and exist no more. I have not been afraid to speak out,
Ps 22:25; 119:13 as you, O Lord, well know.
40:10 PSALM 40 10 I have not kept the good news of your
Ps 89:1 For the choir director: A psalm of David.
Acts 20:20, 27 justice hidden in my heart;
1 I waited patiently for the Lord to help me, I have talked about your faithfulness
and he turned to me and heard my cry. and saving power.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
37:2, 20; 103:15-16), but now whether 39:12 A guest (or foreigner) had no vindication (40:13-15, 17).
a person is godly or not seems to be rights of land ownership (see Lev 25:23). 40:1-5 The psalmist thanks the Lord for
irrelevant. The patriarchs had lived as guests in his rescue and testifies that God can be
39:4-5 how fleeting my life is: This Canaan (105:23).
trusted.
perspective comes out of suffering (see 39:13 Unlike the psalmist’s earlier
40:6 The Lord delights in the attitude
78:39; 89:47-48; 90:3-10). The human request that God stay close to him
(38:21-22), his present desire for God to and character of the person making
lifetime is but a moment to God (90:4),
leave him alone echoes Job’s disposition an offering more than in the offering
as temporary as a breath (see 39:11;
(Job 7:17-19). itself. Now that you have made me
144:4).
listen, I finally understand: Greek text
39:8 The idea that rebellion brings on Ps 40 This psalm includes a thanks- reads You have given me a body. In Heb
suffering is a common thread in Pss giving song (40:1-10) followed by a 10:5-7, the writer quotes from the Greek
32, 38–41. lament (40:11-17). The thanksgiving version of 40:6-8. He casts the words as
song includes the reason for the something Jesus said as he left heaven
39:9-11 The psalmist links suffering thanksgiving (40:1-5), an affirmation
with God’s discipline, assuming that it is and came into the world.
of commitment (40:6-8), and a public
punishment for his sin. testimony of God’s character (40:7-10). 40:7 As is written about me in the
39:11 The Lord uses discipline to cor- The lament concerns the psalmist’s Scriptures: Moses had recorded God’s
rect his children (38:1, 3, 7; 40:12; see troubles because of his sins (40:11-12) requirements for Israel’s kings in Deut
Prov 3:11-12; Heb 12:5-6). and is followed by two prayers for 17:14-15.
P S A L M 4 0 : 1 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 940

I have told everyone in the great 2 The Lord protects them 40:11
Ps 61:7
assembly and keeps them alive. 40:12
of your unfailing love and He gives them prosperity in the land Ps 18:5; 38:4; 73:26;
116:3
faithfulness. and rescues them from their enemies. 40:13-17
3 The Lord nurses them when they are //Ps 70:1-5
11 Lord, don’t hold back your tender
sick 40:14
mercies from me. Ps 35:4, 26; 70:2-3
and restores them to health.
Let your unfailing love and 40:16
4 “O Lord,” I prayed, “have mercy on me. Ps 35:27; 70:4
faithfulness always protect me.
40:17
12 For troubles surround me— Heal me, for I have gsinned against Ps 70:5
too many to count! you.” ’elohim (0430)
e

Ps 85:4
My sins pile up so high 5 But my enemies say nothing but evil
41:1
I can’t see my way out. about me. Ps 37:19; 82:3-4
Prov 14:21
They outnumber the hairs on my head. “How soon will he die and be f
’ashrey (0835)
Ps 84:5
I have lost all courage. forgotten?” they ask.
6 They visit me as if they were my friends, 41:2
13 Please, Lord, rescue me! Ps 37:22, 28
but all the while they gather gossip, 41:4
Come quickly, Lord, and help me.
14 May those who try to destroy me and when they leave, they spread it Ps 6:2; 51:4; 103:3
g
khata’ (2398)
everywhere. Ps 119:11
be humiliated and put to shame. 7 All who hate me whisper about me, 41:5
May those who take delight in my Ps 38:12
imagining the worst.
trouble 8 “He has some fatal disease,” they say.
41:6
Ps 12:2
be turned back in disgrace.
15 Let them be horrified by their shame, “He will never get out of that bed!” 41:7
9 Even my best friend, the one I trusted Ps 56:5
for they said, “Aha! We’ve got him 41:9
completely, Job 19:19
now!” Ps 55:12-13, 20
the one who shared my food, has Jer 20:10
16 But may all who search for you turned against me. *Mark 14:18
*John 13:18
be filled with joy and gladness in you. 10 Lord, have mercy on me. 41:10
May those who love your salvation Ps 9:13
Make me well again, so I can pay them
repeatedly shout, “The Lord is 41:11
back! Ps 25:2; 37:23-24;
great!” 11 I know you are pleased with me, 147:11
17 As for me, since I am poor and needy, 41:12
for you have not let my enemies Job 36:7
let the Lord keep me in his thoughts.
triumph over me. Ps 21:6; 37:17
You are my helper and my savior. 12 You have preserved my life because I am 41:13
O my eGod, do not delay. Ps 72:18-19; 106:48
innocent; h
’amen (0543)
Isa 65:16
PSALM 41 you have brought me into your
For the choir director: A psalm of David. presence forever.
1 Oh, the fjoys of those who are kind to the 13 Praise the Lord, the God of Israel,
poor! who lives from everlasting to
The Lord rescues them when they are everlasting.
in trouble. h
Amen and hamen!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
40:11 The psalmist prays that the Lord 41:3 when they are sick: This illness Eating together was a sign of unity (Acts
will be true to his character when might be physical or spiritual (see 6:2; 2:42). Refusing to eat with someone
answering this plea for mercy. Ps 38). indicated hostility (1 Cor 5:11). Jesus
experienced the same kind of betrayal
40:12-17 The psalmist is troubled both 41:4 The psalmist applies the blessing
(John 13:1, 18).
by his adversities and his own sins to himself (41:12). Apparently he has
and prays for rescue. This passage is taken care of the poor (41:1), but he 41:11-12 The psalmist knows that the
repeated almost verbatim as Ps 70. has sinned against the Lord in other Lord has forgiven him and will bless
ways. Out of his pain, he cries for heal- him.
Ps 41 In this wisdom psalm, the psalm-
ing while confessing his sin. The Lord 41:13 This doxology closes Book One
ist prays for healing (41:4, 10), laments
alone can grant the restoration that (Pss 1–41). Cp. 106:48.
his distress (41:5-9), and expresses brings true joy (30:2; 107:20-21).
confidence in the Lord’s blessing (41:1- Book Two (Pss 42–72) Book Two
3, 11-12). 41:5-9 The psalmist’s enemies disguise includes psalms by many authors: eigh-
themselves as friends, while his friends teen psalms of David (Pss 51–65, 68–70),
41:1 The poor who suffer hardship have openly become his enemies. eight psalms of the descendants of
special protection under God’s law (Lev Korah (Pss 42–49), one psalm ascribed
14:21; 19:10); they receive God’s justice 41:5 How soon will he die? The psalm-
to Asaph (Ps 50), one to Solomon (Ps
and godly rule (72:13; 82:3-4). The word ist’s opponents regard his suffering as a 72), and several with no author credited.
translated poor is often a synonym for divine judgment (cp. 1:6). See Psalms Introduction, “The Composi-
the godly (113:7; see Zeph 3:12). 41:9 the one who shared my food: tion of the Psalms,” p. 901.
941 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 4 2 : 7

42:1
Ps 63:1
2. BOOK TWO (PSS 42–72) leading a great procession to the
i
nepesh (5315) house of God,
Ps 57:1 PSALM 42
singing for joy and jgiving thanks
42:2 For the choir director: A psalm of the
Ps 43:4; 84:2; 143:6 amid the sound of a great celebration!
Jer 10:10 descendants of Korah.
Rom 9:26 5 Why am I discouraged?
1 As the deer longs for streams of water,
42:3 Why is my heart so sad?
Ps 79:10; 80:5
Joel 2:17
so iI long for you, O God. I will put my hope in God!
2 I thirst for God, the living God.
42:4 I will praise him again—
Job 30:16
Ps 100:4
When can I go and stand before him? my Savior and 6my God!
Isa 30:29 3 Day and night I have only tears for food,
j
todah (8426)
Ps 50:23 while my enemies continually taunt Now I am deeply discouraged,
42:5 me, saying, but I will remember you—
Ps 38:6; 77:3
“Where is this God of yours?” even from distant Mount Hermon, the
Lam 3:24
source of the Jordan,
42:6 4 My heart is breaking
Ps 61:2 from the land of Mount Mizar.
*Mark 14:34 as I remember how it used to be: 7 I hear the tumult of the raging seas
42:7
Ps 88:7
I walked among the crowds of as your waves and surging tides sweep
Jon 2:3 worshipers, over me.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Questions and Doubt (Pss 42–43)

Ps 2:1; 4:2; 6:3; The psalmists are not afraid to ask questions and express doubts. These questions clarify life
10:1; 11:3; 13:1-6; issues. The intensity of the mood or the significance of an issue can be judged by the number
22:1; 35:17; 44:23-
24; 53:6; 60:9-10; of questions asked. For example, the psalmist of 4:2 asks three questions of his adversaries,
68:16; 73–74; and there are five questions in 13:1-2. The psalms with the greatest number of questions
77:8-9; 79:5; 80:4,
12; 82:2; 83:2; 85:5- raise some of the most significant issues, such as God’s perceived abandonment (Pss 42–43,
6; 88:14; 89:1-52; 74, 89) and the prosperity of the wicked (Ps 73).
90:11, 13; 94:3-4,
16, 20; 101:2; Questions about God ask whether the Lord is the true God (94:9-10; 121:1) and why he
108:10-11; 114:5-6; seems to have abandoned the godly (77:7). Questions call attention to the success of the wicked
119:82, 84; 137:4; (10:13), the impotence of the godly (11:3), the election of Zion (68:16), the power of God (114:5-
147:17
6; 147:17), the folly of the nations (2:1), and the issue of injustice (82:2). The psalmists ques-
tion, examine, challenge, doubt, and occasionally despair over God’s seeming lack of concern.
Questions may also lead to praise and worship: “Who can list the glorious miracles of the
LORD? Who can ever praise him enough?” (106:2). The question, “Who will come from Mount
Zion to rescue Israel?” (53:6) calls attention to the answer: The Lord rescues his people. For
many questions, the implied answer brings praise to the Lord: “Whom have I in heaven but
you? I desire you more than anything on earth” (73:25; 89:8). Questions may also express won-
der at God’s grace (8:4; 130:3; 144:3). Asking good questions can be the beginning of a dialogue
with the Lord that leads us along the path of wisdom and results in worship and praise.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Pss 42–43 These psalms, like Pss 9 and to serve as Temple singers (see 1 Chr Levitical choir, possibly during the high
10, form a unit comprising a lament 6:22-38; 9:19-34; 2 Chr 20:19). Their holy days.
with a bittersweet refrain of hope (42:5, ancestor Korah was the apostate who 42:5-6 The psalmist encourages himself
11; 43:5). In many Hebrew manuscripts had rebelled against Moses and whom with questions and answers.
these two psalms are combined as the earth swallowed up (Exod 6:24;
Num 16). 42:5 The psalmist feels depressed,
one. The historical context is uncertain;
but it does not incapacitate him. He
these psalms might be the voice of 42:1-4 The psalmist’s longing for God remembers that the living God is his
God’s people in exile, confessing their comes from being geographically dis- Savior. This verse is repeated in 42:11
loyalty to God as he punishes them for tant from the Temple as he remembers and 43:5.
their prevailing apostasy. The psalmist the past. The verb translated longs is
longs for such fellowship with God as found only here and in Joel 1:20 (“cry 42:6 Mount Hermon is a high moun-
he enjoyed in Jerusalem (42:4); his out”); in both cases it refers to extreme tain range northeast of Israel. The
memories only make him more discour- thirst in a waterless desert (see 63:1; source of the Jordan is by Dan at the
aged. As the psalmist cries out to God, 143:6; see also 84:2). foot of Mount Hermon. Mount Mizar
might be a peak in the Mount Hermon
he recalls God’s love and faithfulness 42:3 Having tears for food speaks of range.
(42:8), which moves him to plead for great grief (80:5; 102:9; see 6:6; 56:8;
vindication (43:1-4). 126:5; 119:136). The wicked try to 42:7 The raging seas, waves, and surg-
hold God to their timetable and deny ing tides conjure images of God’s wrath
42:TITLE psalm: Hebrew maskil. This (see 88:7).
may be a literary or musical term. The his power to intervene.
descendants of Korah were members 42:4 The psalmist recalls leading a
of a Levitical choir appointed by David great procession as a member of the
P S A L M 4 2 : 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 942

8 But each day the Lord pours his PSALM 44 42:8

Job 35:10
unfailing love upon me, For the choir director: A psalm of the Ps 16:7; 57:3; 77:6;
149:4-5
and through each night I sing his songs, descendants of Korah.
42:9
praying to God who gives me life. 1 O God, we have heard it with our own Ps 17:9; 38:6
9 “O God my rock,” I cry, 42:11
ears— k
yakhal (3176)
“Why have you forgotten me? our ancestors have told us Ps 119:43

43:1
Why must I wander around in grief, of all you did in their day, 1 Sam 24:15
oppressed by my enemies?” in days long ago: Ps 26:1; 35:24
10 Their taunts break my bones. 2 You drove out the pagan nations by your 43:2
Ps 42:9; 44:9
They scoff, “Where is this God of power 43:3
yours?” and gave all the land to our ancestors. Ps 36:9; 84:1
a
mishkan (4908)
11 Why am I discouraged? You crushed their enemies Ps 46:4

Why is my heart so sad? and set our ancestors free. 43:4

Ps 26:6; 33:2
I will kput my hope in God!
3 They did not conquer the land with their
44:1
I will praise him again— swords; Exod 12:26-27

my Savior and my God! it was not their own strong arm that 44:2
Ps 78:55; 80:8
gave them victory.
PSALM 43 It was your right hand and strong arm
44:3
Deut 4:37
1 Declare me innocent, O God!
and the blinding light from your face Josh 24:12
Ps 77:15
Defend me against these ungodly that helped them, 44:4
people. for you loved them. Ps 74:12
Rescue me from these unjust liars. 44:5
2 For you are God, my only safe haven. 4 You are my King and my God. Ps 60:12

Why have you tossed me aside? You command victories for Israel. 44:7
Ps 53:5; 136:24
5 Only by your power can we push back
Why must I wander around in grief, 44:8
oppressed by my enemies? our enemies; Ps 30:12; 34:2
b
‘olam (5769)
3 Send out your light and your truth; only in your name can we trample Ps 90:2

let them guide me. our foes. 44:9

6 I do not trust in my bow; Ps 43:2; 60:10; 74:1
Let them lead me to your holy mountain,
to the aplace where you live. I do not count on my sword to save me.
4 There I will go to the altar of God, 7 You are the one who gives us victory over

to God—the source of all my joy. our enemies;

I will praise you with my harp, you disgrace those who hate us.
O God, my God! 8 O God, we give glory to you all day long

5 Why am I discouraged?
and bconstantly praise your name.
Interlude
Why is my heart so sad?
I will put my hope in God! 9 But now you have tossed us aside in

I will praise him again— dishonor.

my Savior and my God! You no longer lead our armies to battle.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
42:8 The psalmist sees rays of hope. A God’s holy presence among his people his past acts of rescue (see 78:1-4; see
life oriented to God includes songs of (15:1; 43:3; 99:5, 9; 132:7). also Pss 105–106).
joy and praying for justice and vindica- 43:5 This verse is repeated in 42:5, 11. 44:2 God drove out the pagan nations
tion (42:9-10; 43:1-4). during the conquests recorded in Joshua.
Ps 44 This national lament after defeat
42:9-10 The psalmist brings his many in battle continues the tone of the pre- 44:3 Though the Israelites used swords
doubts, discouragements, and ques- vious two psalms, including reflecting and other weapons (44:6), they would
tions directly to God. on an unspecified moment in Israel’s have lost their battles without the light
43:1-4 The psalmist turns to the Lord for history and calling on God for salva- of the Lord’s favor (see 18:25-29; 27:1;
rescue from his troubles, for guidance, tion. The people recite God’s past acts 89:15).
for restoration, and for vindication. of rescue (44:1-3), acknowledge God’s 44:4-8 God’s people feel confident about
43:2 tossed me aside: Other psalms power to save (44:4-8), describe their his mighty acts; he was with them in the
similarly ask whether God has rejected humiliation in exile (44:9-16), claim past, and he is their king in the present.
his people (44:9, 23; 60:1, 10; 74:1; their innocence and lament the injus-
44:4 Israel: Literally for Jacob. The names
77:7; 88:14; 89:38; 108:11). tice of their current situation (44:17-22),
“Jacob” and “Israel” are often inter-
and cry for vindication (44:23-26).
43:3 In this prayer for God’s redemp- changed throughout the Old Testament,
tion, light and truth are viewed as 44:TITLE psalm: Hebrew maskil. This referring sometimes to the individual
guides (see 18:25-29; 27:1; 85:10-13; may be a literary or musical term. patriarch and sometimes to the nation.
89:14-18; see also 119:105; John 3:19; 44:1 we have heard . . . of all you did: 44:9-16 The people have experienced
Eph 5:8; 1 Thes 5:5-7). The Temple on The story of redemption encompasses defeat (44:9-12), so they understand
the mountain in Jerusalem symbolized the story of God’s favor and power in suffering and disgrace (44:13-16).
943 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 4 5 : 8

44:10 10 You make us retreat from our enemies 25 We collapse in the dust,
Josh 7:8, 12
Ps 89:41 and allow those who hate us to lying face down in the dirt.
44:11 plunder our land. 26 Rise up! Help us!
Deut 4:27; 28:64 11 You have butchered us like sheep
Ps 106:27 Ransom us because of your unfailing
Ezek 20:23-24 and scattered us among the nations. love.
44:12 12 You sold your precious people for a
Isa 52:3-4 PSALM 45
44:13 pittance,
For the choir director: A love song to be
Ps 79:4; 80:6 making nothing on the sale.
44:14 13 You let our neighbors mock us. sung to the tune “Lilies.” A psalm of the
Ps 109:25 descendants of Korah.
Jer 24:9 We are an object of scorn and derision
44:17 to those around us. 1 Beautiful words stir my heart.
Ps 119:61, 83, 109,
141, 153, 176 14 You have made us the butt of their jokes; I will recite a lovely poem about the
44:18 they shake their heads at us in scorn. king,
Job 23:11
Ps 119:51, 157
15 We can’t escape the constant humiliation; for my tongue is like the pen of a
44:19 shame is written across our faces. skillful poet.
Job 3:5 16 All we hear are the taunts of our
Ps 51:8 2 You are the most handsome of all.
mockers.
44:20 Gracious words stream from your
Ps 81:9 All we see are our vengeful enemies.
44:22
lips.
Isa 53:7 17 All this has happened though we have God himself has blessed you forever.
*Rom 8:36 3 Put on your sword, O mighty warrior!
not forgotten you.
44:23
Ps 7:6; 77:7; 78:65 We have not violated your covenant. You are so glorious, so majestic!
44:24 18 Our hearts have not deserted you. 4 In your majesty, ride out to victory,
Job 13:24
Ps 42:9; 88:14 We have not strayed from your path. defending truth, humility, and justice.
44:25
19 Yet you have crushed us in the jackal’s Go forth to perform awe-inspiring
Ps 119:25 desert home. deeds!
45:2 You have covered us with darkness 5 Your arrows are sharp, piercing your
Ps 21:6
Luke 4:22 and death. enemies’ hearts.
45:4 20 If we had forgotten the name of our God The nations fall beneath your feet.
Rev 6:2
45:5
or spread our hands in prayer to 6 Your throne, O God, endures forever and
Ps 120:4 foreign gods,
Isa 5:28 21 God would surely have known it,
ever.
45:6 You rule with a scepter of justice.
Ps 93:2; 98:8-9 for he knows the secrets of every 7 You love cjustice and hate evil.
*Heb 1:8-9 heart.
45:7 22 But for your sake we are killed every day;
Therefore God, your God, has
Ps 11:7; 21:6; 33:5 d
anointed you,
c
tsedeq (6664) we are being slaughtered like sheep.
Ps 97:2 pouring out the oil of joy on you more
mashakh (4886) 23 Wake up, O Lord! Why do you sleep? than on anyone else.
d

Ps 89:20
Get up! Do not reject us forever. 8 Myrrh, aloes, and cassia perfume your
45:8
Song 1:3; 4:13-14 24 Why do you look the other way? robes.
Why do you ignore our suffering and In ivory palaces the music of strings
oppression? entertains you.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
44:11 scattered us among the nations: king carried the responsibility of dis- 45:4 As God’s agent of truth, humility,
This probably refers to the Exile (see pensing justice and maintaining order and justice (see 72:1-2, 4, 7), the king
51:18-19; 89:38-51; 106:40-47; 137). in God’s world (see Ps 2). can carry out awe-inspiring deeds (65:5;
44:22 Paul quotes this verse as a 45:TITLE The tune “Lilies” is no longer 96:4).
parenthetical aside in his list of things known (see also Ps 69). psalm: Hebrew 45:6-9 The king is like a god among
that cannot separate us from Christ’s maskil. This may be a literary or musi- humans; he is anointed by God, he
love (Rom 8:36). cal term. has received a mighty throne, and he
44:23-26 In the end, God’s people 45:2 This general description of the dispenses justice as he rules forever.
can turn to the Lord and trust him for king’s symbolic status anticipates his The writer to the Hebrews applies
rescue. Their petition for God to remedy permanent legacy (45:16). That the Lord 45:6-7 to Jesus as he argues that the Son
their situation is as strong as their la- has blessed him and charged him to is greater than the angels (Heb 1:8-9).
ment about God’s rejection. bear God’s attributes is symbolized by 45:6 Your throne, O God: Or Your divine
44:23 Wake up: Biblical authors often his handsome appearance and gracious throne. Justice characterizes God’s
call for God’s attention in a crisis (35:23; words. rule, as it should characterize the king’s
44:23; 73:20; 80:2; Mark 4:38). 45:3-5 The psalmist expounds on the administration.
Ps 45 This psalm celebrates a royal royal splendor the king showed when 45:8 Fine spices mixed with oil create
wedding; it might have been sung on fighting his enemies. distinctive perfumes. The king’s
many occasions and not just at one 45:3 Glory and majesty belong to the palaces were wood paneled with ivory
wedding. As God’s representative, the Lord (96:6; 111:3). inlays (cp. Amos 3:15; 6:4).
P S A L M 4 5 : 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 944

9 Kings’ daughters are among your noble 2 So we will not fear when earthquakes 45:9
1 Kgs 2:19; 9:28
women. come Song 6:8
Isa 13:12
At your right side stands the queen, and the mountains crumble into the
45:10
wearing jewelry of finest gold from sea. Deut 21:13
Ophir! 3 Let the oceans roar and foam. 45:12
Ps 72:10-11
10 Listen to me, O royal daughter; take to Let the mountains tremble as the
45:13
waters surge! Interlude Isa 61:10
heart what I say.
45:14
Forget your people and your family 4 A river brings joy to the city of our God,
Esth 2:13
far away. the sacred ehome of the fMost High. Song 1:4
Ezek 16:9-13
11 For your royal husband delights in your 5 God dwells in that city; it cannot be
45:17
beauty; destroyed. Ps 138:4
Mal 1:11
honor him, for he is your lord. From the very break of day, God will
12 The princess of Tyre will shower you 46:1
protect it. Deut 4:7
with gifts. 6 The nations are in chaos, Ps 9:9; 14:6; 62:7-8;
145:18
The wealthy will beg your favor. and their kingdoms crumble! 46:2
13 The bride, a princess, looks glorious God’s voice thunders, Ps 18:7; 23:4; 82:5
in her golden gown. and the earth melts! 46:4
Ps 87:3
14 In her beautiful robes, she is led to the 7 The Lord of Heaven’s Armies is here Rev 3:12; 22:1
e
mishkan (4908)
king, among us; Ps 74:7

accompanied by her bridesmaids. the God of Israel is our fortress. f

‘elyon (5945)
Ps 47:2
15 What a joyful and enthusiastic procession Interlude 46:5
as they enter the king’s palace! 8 Come, see the glorious works of the Lord: Isa 12:6; 41:14
Ezek 43:7
16 Your sons will become kings like their See how he brings destruction upon Luke 1:54
46:6
father. the world. Ps 2:1
You will make them rulers over many 9 He causes wars to end throughout the Mic 1:4
lands. earth. 46:7
Num 14:9
17 I will bring honor to your name in every He breaks the bow and snaps the spear; 2 Chr 13:12
Ps 9:9
generation. he burns the shields with fire.
46:8
Therefore, the nations will praise you 10 “Be still, and know that I am God! Ps 66:5
forever and ever. Isa 61:4
I will be honored by every nation. Jer 51:43
PSALM 46 I will be honored throughout the 46:9
Isa 2:4; 9:5
For the choir director: A song of the world.” Mic 4:3
descendants of Korah, to be sung by 11 The Lord of Heaven’s Armies is here
46:10
Ps 100:3
soprano voices.
among us; Isa 2:11, 17
1 God is our refuge and strength, 47:1
the God of Israel is our fortress. Ps 98:8-9; 106:47
always ready to help in times of trouble. Interlude
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
45:9 Marriages often sealed diplomatic also note on 1 Chr 15:20). In worship, busyness (39:6), and noise. Psalmists
connections between kings; the women a choir or a group of instrumentalists also used this word to describe the
became part of the harem (see 1 Kgs performed this hymn. snarling of dogs (59:6, 14) and the
11:1-3). 46:1-3 Even when faced with natural groaning of the needy (77:3). These
45:10-12 The bride is a representa- people shake, totter, and crumble, un-
disasters, the citizens of Zion express
tive of the king. Powerful people and like the city of God (cp. 15:5). In contrast,
no fear.
nations try to gain her favor in order when the godly feel disturbed, they cry
to get close to the king. This is a great 46:4-6 The strong city where God dwells out for God’s help (42:5, 11; 43:5; 55:17).
honor, and she is encouraged to give protects its inhabitants. They enjoy the 46:7 This refrain reminds readers of the
herself fully to her new position. river flowing inside the city. This river identity of the God of Zion. among
contrasts with the turbulent waters (the us: Hebrew ‘immanu, part of the name
45:12 The princess of Tyre: Literally powers of the nations) outside the city.
The daughter of Tyre. Israel traded with Immanuel, “God with us” (Isa 7:14; 8:8;
Tyre, a powerful city-state. The noblest 46:4 Like the streams flowing through Matt 1:23). God of Israel: Literally of
woman of the city bears a wedding Eden, this river brings the water of life, Jacob; also in 46:11. See note on 44:4.
gift to her counterpart, the new queen, restoration, and healing (36:8-9; see 46:8-9 This invitation to trust in the
who represents an honored kingdom. Gen 2:10; Ezek 47; Rev 22:2). Lord offers a perspective on God’s
Ps 46 This psalm of Zion celebrates 46:5 From the very break of day: In the interactions with human powers.
God’s special presence in Jerusalem (see ancient Near East, enemies attacked 46:8 Israel saw the Lord’s glorious
also Pss 48, 76, 87, 122), inviting confi- cities during the day; even during the works in the wilderness (107:24; 111:2),
dence in the Lord because the citizens most dangerous times, the Lord will but the wicked, who have no concern
of Zion enjoy his protection. protect the place where his name dwells. for them (28:5), are left desolate (73:19).
46:TITLE sung by soprano voices: Hebrew 46:6 People and nations live in chaos, 46:10 A message directly from the
according to ‘alamoth (“maidens”; see characterized by opportunism (83:2), Lord confirms the authenticity of the
945 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 4 8 : 1 1

47:2
Deut 7:21
PSALM 47 in the city of our God,
g
‘elyon (5945) For the choir director: A psalm of the which sits on his holy mountain!
Ps 50:14
h
melek (4428) descendants of Korah. 2 It is high and magnificent;

i
Prov 16:12
’erets (0776) 1 Come, everyone! Clap your hands! the whole earth rejoices to see it!
Ps 97:5
Shout to God with joyful praise! Mount Zion, the holy mountain,
47:3 2 For the Lord gMost High is awesome. is the city of the great King!
Ps 18:47
3 God himself is in Jerusalem’s towers,
47:4 He is the great hKing of all the iearth.
1 Pet 1:4 3 He subdues the nations before us, revealing himself as its defender.
47:5
Ps 68:18, 25, 33; 98:6 putting our enemies beneath our 4 The kings of the earth joined forces
47:6 feet. and advanced against the city.
Ps 68:4 4 He chose the Promised Land as our 5 But when they saw it, they were stunned;
47:7
j
zamar (2167) inheritance, they were terrified and ran away.
Ps 66:2
the proud possession of Jacob’s 6 They were gripped with terror
47:8
1 Chr 16:31
descendants, whom he loves. and writhed in pain like a woman in
47:9 Interlude labor.
Ps 72:11; 89:18; 97:9 7 You destroyed them like the mighty
Isa 49:7, 23 5 God has ascended with a mighty shout.
Rom 4:11-12
The Lord has ascended with trumpets ships of Tarshish
48:1
1 Chr 16:25 blaring. shattered by a powerful east wind.
Ps 87:1; 96:4; 145:3 6 Sing praises to God, sing praises; 8 We had heard of the city’s glory,
Zech 8:3
48:2 sing praises to our King, sing praises! but now we have seen it ourselves—
Ps 50:2 7 For God is the King over all the earth.
Lam 2:15 the city of the Lord of Heaven’s
Matt 5:35
j
Praise him with a psalm. Armies.
8 God reigns above the nations,
48:3
Ps 46:7
It is the city of our God;
sitting on his holy throne. he will make it safe forever.
48:4 9 The rulers of the world have gathered
2 Sam 10:6-19 Interlude
48:5 together
9 O God, we meditate on your unfailing
Exod 15:15 with the people of the God of
48:6
Isa 13:8 Abraham. love
48:8 For all the kings of the earth belong to as we worship in your Temple.
10 As your name deserves, O God,
Ps 87:5 God.
48:9
Ps 26:3; 40:10 He is highly honored everywhere. you will be praised to the ends of the
earth.
48:10
Josh 7:9
PSALM 48 Your strong right hand is filled with
Isa 41:10 A song. A psalm of the descendants of victory.
Mal 1:11
Korah. 11 Let the people on Mount Zion rejoice.
48:11
Ps 97:8
k
mishpat (4941)
1 How great is the Lord, Let all the towns of Judah be glad
Ps 103:6
how deserving of praise, because of your kjustice.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
psalmist’s vision (see also 12:5-6; 32:8). 47:4 Jacob’s descendants: Jacob was righteousness, and justice, and he in-
know that I am God: The Lord will the father of all Israelites (Gen 32:28); spires his subjects with confidence and
do what he promises (Isa 45:3; 49:23; the name Jacob often represents the na- joy (48:9-11). They commit themselves
60:16). God will be exalted (Ps 47; tion of Israel. God loves and commits to seeing the glory of Zion for them-
Isa 6:1); he will judge the nations and himself to Jacob (see 78:68; 127:2; see selves so that they can tell the next
rescue his people (see 57:11; 89:13; Rom 11:28). generation about it (48:8, 12-14).
108:5-6; 118:16). 47:5-6 The psalmist portrays the Lord 48:2 Mount Zion, the holy mountain:
Ps 47 This psalm celebrates God’s as returning to heaven, having accom- Or Mount Zion, in the far north; Hebrew
kingship over all the earth; it tells of plished his victories. For a portrayal of reads Mount Zion, the heights of
God’s victory in dealing with Israel and his descent, see 18:9-16. Zaphon. The meaning of the Hebrew is
the nations. Both Israel (47:3-4) and 47:5 trumpets: Or ram’s horns (see 81:3). uncertain.
the nations (47:9) participate in God’s At times, ram’s horns were sounded in 48:3 God dwells in Zion to protect it
kingdom. celebration (98:5-6; 2 Kgs 11:14; 1 Chr from all enemies (see 46:5).
47:1-2 As the sovereign king over the 15:28). 48:7 The ships of Tarshish, built for
nations, God requires praise. 47:7 People from all the earth (see long voyages, represent human accom-
47:1 People clap their hands in praise 96:1-3) will worship God. psalm: plishment (see also 2 Chr 9:21; Isa 2:16).
and recognition of marvelous deeds Hebrew maskil. This may be a literary Their destruction might be the event
(47:3-4; see 98:8; Isa 55:12; cp. Nah or musical term. mentioned in 1 Kgs 22:48.
3:19). Ps 48 This song of Zion (see also Pss 46, 48:9-11 The psalmist joyfully celebrates
47:3-4 The Lord made Israel victorious, 76, 87, 122) explicitly views Jerusalem the Lord’s presence in the midst of the
especially under David (see 18:40-50). (Zion) as the city of the Great King community, reflecting on the faithful-
God’s mighty deeds of redemption where the godly find protection (48:1-3). ness, righteousness, and justice of God’s
manifest his love for Israel. God rules from Zion in faithfulness, rule.
P S A L M 4 8 : 1 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 946

12 Go, inspect the city of Jerusalem. They may name their estates after 48:13
Ps 78:5-7
Walk around and count the many themselves, 48:14
towers. 12 but their fame will not last. Ps 23:4
Isa 58:11
13 Take note of the fortified walls, They will die, just like animals. 49:1
13 This is the fate of fools,
and tour all the citadels, Ps 33:8; 78:1

that you may describe them though they are remembered as being 49:3
Ps 37:30; 119:130
to future generations. wise. Interlude 49:4
14 For that is what God is like. Num 12:8
14 Like sheep, they are led to the agrave, 2 Kgs 3:15
He is our God forever and ever, where death will be their shepherd.
Ps 78:2
49:5
and he will guide us until we die. In the morning the godly will rule over Ps 23:4; 27:1

PSALM 49 them. 49:6

Ps 52:7
For the choir director: A psalm of the Their bodies will rot in the agrave, Mark 10:24-25

descendants of Korah. far from their grand estates. 49:7

15 But as for me, God will redeem my life. Job 36:18
1 Listen to this, all you people! 49:8
He will snatch me from the power of Matt 16:26
Pay attention, everyone in the world! the grave. Interlude 49:9
2 High and low, Ps 22:29; 89:48
16 So don’t be dismayed when the wicked 49:10
rich and poor—listen! Ps 39:6
3 For my words are wise, grow rich Luke 12:20-21
and their homes become ever more 49:11
and my thoughts are filled with insight. Deut 3:14
4 I listen carefully to many proverbs
splendid. Ps 10:6
17 For when they die, they take nothing 49:13
and solve riddles with inspiration with them. Jer 17:11
from a harp. Their wealth will not follow them into
49:14
Ps 9:17
Dan 7:18
5 Why should I fear when trouble comes, the grave. Mal 4:3
18 In this life they consider themselves
when enemies surround me? 1 Cor 6:2
Rev 2:26
6 They trust in their wealth fortunate a
she’ol (7585)
Ps 89:48
and boast of great riches. and are bapplauded for their success.
19 But they will die like all before them 49:15
7 Yet they cannot redeem themselves Ps 16:10-11
from death and never again see the light of day. 49:16
20 People who boast of their wealth don’t Ps 37:7
by paying a ransom to God. 49:17
8 Redemption does not come so easily, understand; Ps 17:14
1 Tim 6:7
for no one can ever pay enough they will die, just like animals.
49:18
9 to live forever Ps 10:3
PSALM 50 Luke 12:19
and never see the grave. A psalm of Asaph. b
yadah (3034)
Ps 86:12

10 Those who are wise must finally die, 1 The Lord, the Mighty One, is God, 49:19
Job 33:29-30
just like the foolish and senseless, and he has spoken; 49:20
leaving all their wealth behind. he has summoned all humanity Ps 49:12
11 The grave is their eternal home, from where the sun rises to where it 50:1
Josh 22:22
where they will stay forever. sets. Ps 113:3
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
48:12-13 Jerusalem: Hebrew Zion. 49:2 Anyone who will listen can gain 49:13 though they are remembered as
towers . . . fortified walls . . . citadels: wisdom (Prov 1:5, 8, 33). being wise: The meaning of the Hebrew
These structures provide a visual tour of 49:4 The teacher used both proverbs is uncertain.
Zion’s strength. and riddles for instruction in wisdom 49:14 The teachers of false wisdom will
48:14 No one is like God (35:10; 71:19; (see Prov 1:5-6). go to the grave (Hebrew Sheol; also in
86:8; 89:6, 8; 113:5; see Isa 40:18, 25). 49:5-8 If enemies who live for material 49:15) and to death in the underworld.
He is the shepherd King (95:7) who will rewards cannot sustain themselves, See note on 6:5.
guide (see 5:8; 23:2) the sheep of his
how can they give life to others? 49:16-20 The wicked might have rich,
flock (77:20).
49:7 they cannot redeem themselves luxurious lives, but they forget that they
Ps 49 In this wisdom psalm, a wise cannot avoid death.
from death: Or no one can redeem the
teacher warns against enemies, whom
life of another. The Hebrew can be Ps 50 God appears as judge to remind
he portrays as living a rich lifestyle
translated either way. the godly and the ungodly in turn that
and caring only for themselves (49:5-9).
They cannot keep anyone alive, least of 49:11-12 The teacher brings wisdom outward performance of sacrificial ritu-
all themselves, even in their memories through irony. Everyone dies, and even als and recitation of the law are worth-
(49:10-12). Like fattened animals, they those with estates named after them less without thankfulness, repentance,
are led to slaughter (49:14-20). will be forgotten. and justice.
49:1-4 The wisdom teacher invites every- 49:13-15 The teachers of false wisdom 50:1-3 The whole universe must pay at-
one to the hall of wisdom; he promises cannot rescue themselves from death. tention when God approaches to bring
to instruct with a proverb and a riddle. Only God has that power. justice into the world.
947 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 5 0 : 1 5

50:2 2 From Mount Zion, the perfection of 8 I have no complaint about your sacrifices
Deut 33:2
Ps 48:2; 80:1 beauty, or the burnt offerings you constantly
50:3 God shines in glorious radiance. offer.
Ps 18:12-13
Dan 7:10 3 Our God approaches, 9 But I do not need the bulls from your
50:4 and he is not silent. barns
Deut 4:26; 32:1
Isa 1:2 Fire devours everything in his way, or the goats from your pens.
50:5 and a great storm rages around him. 10 For all the animals of the forest are mine,
Exod 24:7 4 He calls on the heavens above and earth
50:6
and I own the cattle on a thousand hills.
Ps 75:7; 96:13; 97:6 below 11 I know every bird on the mountains,
c
shamayim (8064)
Ps 108:4
to witness the judgment of his and all the animals of the field are
50:8
people. mine.
Ps 40:6 5 “Bring my faithful people to me— 12 If I were hungry, I would not tell you,
50:9
Ps 69:31
those who made a covenant with me for all the world is mine and
50:10
by giving sacrifices.” everything in it.
Ps 104:24 6 Then let the cheavens proclaim his
13 Do I eat the meat of bulls?
50:12
Exod 19:5
justice, Do I drink the blood of goats?
50:13
for God himself will be the judge. 14 Make thankfulness your sacrifice to God,
Hos 6:6 Interlude and keep the vows you made to the
50:14
Deut 23:21 7 “O my people, listen as I speak. d
Most High.
Hos 14:2 15 Then call on me when you are in trouble,
Rom 12:1 Here are my charges against you,
Heb 13:15
d
‘elyon (5945)
O Israel: and I will rescue you,
Ps 78:35 I am God, your God! and you will give me glory.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Mount Zion, the City of God (Ps 48)

Ps 14:7; 50:2; 51:18; Zion is the Hebrew name for the mountain in Jerusalem where the Temple was located (see
53:6; 65:1; 68:16;
76:2; 78:68; 87:2, 5;
2 Sam 5:7; see also 2 Chr 3:1). On the one hand, Zion is synonymous with Jerusalem, and the
102:21; 125:1; NLT often translates Zion as “Jerusalem” (69:35; 87:2; 97:8; 132:13). Zion is the actual city of
128:5; 132:13; Jerusalem that was destroyed in 586 BC (see 79:1; 102:13; 126:1; 137:1) and again in AD 70.
133:3; 135:21;
147:12 On the other hand, Zion is the city of God that transcends geographical location. Zion is
2 Sam 5:7 God’s universal kingdom, pictured as the city in which he dwells (74:2; 76:2; 84:7; 135:21;
1 Kgs 8:1
Isa 1:27; 2:3; see Isa 26). The prophets and poets of Israel speak of the city of God as being more extensive
3:16-17, 26; 4:3-5; than the physical city. The citizens of this city come from Judah, Israel, and the nations (see
8:18; 10:12, 24, 32;
16:1; 24:23; 29:8;
87:5-6; Heb 12:22-24). It is on a high mountain (48:2) at the center of God’s kingdom on
30:19; 31:4, 9; earth (99:2; 132:13), and his throne is in Zion (see note on 9:11). Therefore, godly prayers and
33:20; 37:22, 32; praise focus on Zion (53:6; 65:1; 137:1; 147:12; 149:2) and redemption is sought there (14:7;
40:9; 41:27; 52:1-2;
60:14; 62:1; 64:10 20:2; 50:2; 53:6; 133:3).
Jer 26:18; 51:35 Zion is also symbolic of God’s protection and blessings (51:18; 128:5; 134:3; see Pss 46; 48).
Lam 2:13
Joel 2:32; 3:16-17 Anyone who trusts in the Lord is as secure as Mount Zion (125:1), but those who reject the
Amos 1:2 Lord also reject Zion and have no future (129:5-8). Zion is the mother of all the nations (87:4-
Obad 1:21
Mic 3:12; 4:2
6). Members of the Davidic dynasty are the legitimate heirs who rule over Zion as agents to
Zeph 3:14, 16 establish God’s universal kingdom (2:6; 110:2).
Zech 1:14, 17; 2:7; The NT likewise speaks of a heavenly Jerusalem, the spiritual home of those from all
8:2-3; 9:9
Heb 12:22 nations who have been reborn through faith in Jesus Christ (Gal 4:24-26; Heb 12:22-24; Rev
Rev 14:1 3:12; 21:2-4). The book of Hebrews speaks of Zion as the mother city. Abraham sought it in
faith (Heb 11:10), and all men and women of faith are its citizens (Heb 12:22-24). Because the
Lord knows no geographical limitations (1 Kgs 8:27), the true Zion he inhabits is in the hearts
of all who worship him (22:3).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
50:4-6 The Lord is coming to bring 50:7-13 The psalmist delivers a mes- hills: God has no needs; he possesses
righteousness. This hope encourages sage against those who regard the everything.
his faithful people, but those who have sacrificial rituals as more important 50:14 Thankfulness means looking
been unfaithful will not experience than having a proper heart attitude. beyond self-interest to express gratitude
blessing when the heavens above and
50:9 Unlike pagan gods, God does for God’s blessings (see 51:15-17; 54:6).
the earth below testify against them
not need food; instead, he wants his True sacrifice requires offering one’s self
(cp. Deut 30:19; 31:28; 32:1; Isa 1:2).
The Lord comes to restore order to the people to serve him with a right heart to the glory of God (50:23; Rom 12:1-2).
world (5:8; 22:31; 33:5; 40:9; 50:6; (50:14-15). 50:15 God’s response to his people’s cry
71:16; 97:6). 50:10 I own the cattle on a thousand is to rescue them.
P S A L M 5 0 : 1 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 948

16 But God says to the wicked: Because of your great compassion, 50:16
Isa 29:13
“Why bother reciting my decrees blot out the stain of my sins. 50:17
and pretending to obey my covenant? 2 Wash me clean from my guilt. Neh 9:26
17 For you refuse my discipline Purify me from my sin. 50:18
Rom 1:32
and treat my words like trash. 3 For I recognize my hrebellion;
50:21
18 When you see thieves, you approve of it haunts me day and night. Eccl 8:11
them, 4 Against you, and you alone, have I 50:22
Ps 9:17
and you spend your time with sinned; 50:23
adulterers. I have done what is evil in your sight. e
todah (8426)
Ps 100:4
19 Your mouth is filled with wickedness,
You will be proved right in what you say, 51:TITLE
and your tongue is full of lies. and your judgment against me is f
nabi’ (5030)
20 You sit around and slander your brother— Ps 74:9
just.
your own mother’s son. 5 For I was born a sinner— 51:1
g
khesed (2617)
21 While you did all this, I remained silent,
yes, from the moment my mother Ps 57:10

and you thought I didn’t care. conceived me. 51:2

Jer 33:8
But now I will rebuke you, 6 But you desire honesty from the womb, 1 Jn 1:7-9
listing all my charges against you. teaching me wisdom even there. 51:3
22 Repent, all of you who forget me, Isa 59:12
7 Purify me from my sins, and I will be
h
pesha‘ (6588)
or I will tear you apart, Ps 103:12

and no one will help you. clean; 51:4

*Rom 3:4
23 But giving ethanks is a sacrifice that wash me, and I will be whiter than
51:5
truly honors me. snow. Eph 2:1-3
8 Oh, give me back my ijoy again;
If you keep to my path, 51:7
Isa 1:18
I will reveal to you the salvation of God.” you have broken me—
51:8
now let me rejoice. i
simkhah (8057)
PSALM 51 9 Don’t keep looking at my sins. Ps 97:11

For the choir director: A psalm of David, Remove the stain of my guilt. 51:10
bara’ (1254)
regarding the time Nathan the f prophet
j

10 jCreate in me a clean heart, O God. Ps 148:5

came to him after David had committed k
Renew a loyal spirit within me.
k
khadash (2318)
Ps 103:5
adultery with Bathsheba. 11 Do not banish me from your presence, 51:11
Eph 4:30
1 Have mercy on me, O God, and don’t take your Holy aSpirit a
ruakh (7307)
because of your gunfailing love. from me. Ps 104:30

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
50:16-21 This message is against the psalmist then recommits himself to sinned against human beings (2 Sam
wicked, who only pretend to listen to God. a lifestyle of wisdom and joy in the 11:2-4, 15-17), but his offense against
50:17 my discipline . . . my words: The service of God and others (51:13-17). God is more important. He expects God
wicked may observe rituals, but they 51:TITLE regarding the time Nathan . . . to rebuke him and will accept whatever
reject more important matters such Bathsheba: See 2 Sam 11:1-27. The text verdict God renders (see Rom 3:4). and
as justice, mercy, and faithfulness (cp. of the psalm contains no explicit refer- your judgment against me is just: Greek
Matt 23:23-24). ence to this event. version reads and you will win your case
in court. Cp. Rom 3:4, where Paul quotes
50:21 Because he is patient, God 51:1-2 The repentant offender has noth-
the Greek translation of this verse.
remained silent. ing to offer God. He needs God’s favor,
50:22-23 The wicked will experience mercy, forgiveness, and blessing before he 51:5 I was born a sinner: The psalmist
God’s justice, while the godly will see can experience renewal and restoration. is not making excuses but is acknowl-
God’s everlasting salvation. 51:1 A prayer for God’s mercy and kind- edging the depth of his sinfulness. From
ness is part of the genre of lament. Some- the time we are conceived, we all share
50:22 God will tear the wicked apart in the human condition of sinfulness.
like a lion tearing its prey (Isa 5:29; times the plea comes from the psalmist’s
31:4; Ezek 19:3; cp. Ps 7:2; 22:13). acknowledgment of his weakness and sin, 51:6 from the womb: Or from the heart;
as here (see also 6:2; 9:13; 25:16; 31:9; Hebrew reads in the inward parts.
Pss 51–65 These psalms of David share 41:4, 10). At other times, it arises from the
a common thread in their reflection psalmist’s commitment to the Lord (see 51:7 Purify me from my sins (literally
on the experience of evil. In Ps 51, the 26:11; 27:7; 119:29, 58, 132). In each case, Purify me with the hyssop branch; see
psalmist confesses the evil he has done God’s mercy brings an inner renewal. Exod 12:22; Lev 14:4; John 19:29; Heb
and asks God’s forgiveness. Psalms 9:19): The psalmist depends on God to
52–64 lament specific evils that David 51:2 Wash me . . . Purify me: The purify and renew him (see Isa 1:18).
experienced. A song of praise (Ps 65) psalmist prays for cleansing and release
from the guilt of his sin (51:7; see 26:6; 51:8 Regaining joy is a gracious gift
brings David’s laments to an end. from God. you have broken me: The
Isa 1:16, 18; 4:4).
Ps 51 This moving prayer for restora- psalmist’s whole being feels broken
tion asks for God’s favor, mercy, forgive- 51:3-6 The psalmist accepts the (6:2; cp. 34:20).
ness, and cleansing. Out of a broken consequences of his sin against God. He
knows that there is nothing good in him 51:10-12 God’s Spirit renews and recre-
spirit, the psalmist confesses and
accepts responsibility for his sin (51:3-6), unless God renews his life. ates the human spirit.
then petitions God to remove his guilt 51:4 Against . . . you alone: This is 51:10 A loyal spirit yields the inner
and renew him inwardly (51:7-12). The hyperbole—the psalmist knows he also qualities of constancy and perseverance.
949 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 5 3 : 1

51:13 12 Restore to me the joy of your salvation, 3 You love evil more than good
Ps 22:27
51:14 and make me willing to obey you. and lies more than truth. Interlude
2 Sam 12:9 13 Then I will teach your ways to rebels,
Ps 9:14; 25:5; 71:15 4 You love to destroy others with your
and they will return to you.
51:16
14 Forgive me for shedding blood, O God words,
1 Sam 15:22
Ps 40:6 who saves; you liar!
51:17 5 But God will strike you down once and
Ps 34:18 then I will joyfully sing of your
b
zebakh (2077) forgiveness. for all.
Prov 21:27
15 Unseal my lips, O Lord, He will pull you from your home
51:18
Isa 51:3 that my mouth may praise you. and uproot you from the land of the
51:19 16 You do not desire a sacrifice, or I would
living. Interlude
Ps 4:5; 66:13, 15
6 The righteous will see it and be amazed.
52:1 offer one.
Ps 94:4
You do not want a burnt offering. They will laugh and say,
52:2 17 The bsacrifice you desire is a broken spirit. 7 “Look what happens to mighty warriors
Ps 5:9; 57:4; 59:7
52:3 You will not reject a broken and who do not trust in God.
Ps 36:4; 58:3
Jer 9:4-5
repentant heart, O God. They trust their wealth instead
18 Look with favor on Zion and help her; and grow more and more bold in their
52:4
Ps 120:3 rebuild the walls of Jerusalem. wickedness.”
52:5 19 Then you will be pleased with sacrifices
Prov 2:22 8 But I am like an olive tree, thriving in the
Isa 22:18-19 offered in the right spirit—
52:6 with burnt offerings and whole burnt house of God.
Job 22:19
offerings. I will always trust in God’s unfailing
Ps 40:3
Then bulls will again be sacrificed on love.
52:8
9 I will praise you forever, O God,
Ps 13:5; 128:3 your altar.
Jer 11:16
for what you have done.
52:9 PSALM 52 I will trust in your good name
Ps 30:12; 54:6
For the choir director: A psalm of David, in the presence of your faithful people.
53:1-6
//Ps 14:1-7 regarding the time Doeg the Edomite said
to Saul, “David has gone to see Ahimelech.” PSALM 53
Ps 53:1-6 // Ps 14:1-7
1 Why do you boast about your crimes,
For the choir director: A meditation; a
great warrior? psalm of David.
Don’t you realize God’s justice
1 Only fools say in their hearts,
continues forever?
2 All day long you plot destruction. “There is no God.”
Your tongue cuts like a sharp razor; They are corrupt, and their actions are evil;
you’re an expert at telling lies. not one of them does good!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
51:11 your Holy Spirit: Or your spirit heroes by their words (52:1-4), but their 52:5-7 God’s judgment on the wicked
of holiness. Only the power of the Holy fate suddenly overtakes them (52:5-7). will come suddenly and forcibly. The
Spirit can change the human will to In contrast, the godly renew their com- godly rejoice in God’s justice, not in the
make it “loyal” (51:10) and “willing to mitment to the Lord (52:8-9) and find misfortunes of the wicked.
obey” (51:12). their future secure in him. 52:5 God will strike the wicked down
51:13 As he learns from his sin and its 52:TITLE psalm: Hebrew maskil. This like a pagan altar, idol, or unclean ves-
consequences, the psalmist wants to may be a literary or musical term. This sel (Exod 34:13; Lev 11:35; 2 Kgs 10:27).
teach others. psalm refers to an incident in 1 Sam 52:6 In Hebrew, the verbs here trans-
51:14 shedding blood: This idiom in- 21:1-10; 22:9-10. The accuser, Doeg the lated see and be amazed sound almost
cludes any injustice, not just homicide Edomite, is a paradigm of evil. alike.
(9:12; 58:10; see 2 Sam 11:14-26; cp. Isa 52:1-4 Liars foolishly deceive them-
1:15-17). 52:8-9 The psalmist commits himself to
selves by thinking that they can be a life of trust in the Lord. An olive tree
51:18-19 rebuild the walls of Jerusa- heroes by their words. They believe lives a long time when cared for (1:3;
lem: These verses were probably added themselves innocent of any charges of 128:3). The psalmist desires to be close
as a prayer for national restoration after evildoing, though they love evil and to the Lord, his Savior and the source of
the Exile (see Pss 42–43); the entire cause destruction. Those who speak his blessing (18:6; 23:6).
community in exile identified with the curses, sarcasm, bitterness, arrogant
spirit of the psalm. boasting, and deceptions (31:18; 34:13; Ps 53 This psalm parallels Ps 14, differ-
59:7, 12; 120:2-3; 140:3, 9) bring about ing only in verse 5.
51:19 Sacrifices offered in the right
spirit come from a heart that is right chaos, alienation, and destruction (Jas 53:TITLE A meditation; a psalm: Hebrew
with God and with others (see 15:2-5; 3:5). Their sharp words cut like swords according to makhalath; a maskil. These
24:3-6; 50:14; Matt 5:23-24). and daggers (55:21; 57:4; 64:3), the may be literary or musical terms.
Ps 52 Wicked people use words to fangs of a snake (140:3), or a razor. 53:1-3 Paul uses the Greek translation
destroy relationships and communities. 52:3 Deceptive speech changes one’s of this passage in his description of the
They foolishly think that they can be character. depravity of all people (Rom 3:10-12).
P S A L M 5 3 : 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 950

2 God looks down from heaven 5 May the evil plans of my enemies be 53:2
Ps 33:13-15
on the entire human race; turned against them. 53:3
he looks to see if anyone is truly wise, Do as you promised and put an end Rom 3:10, 12
if anyone seeks God. to them. 53:5
3 But no, all have turned away; Lev 26:17, 36
6 I will sacrifice a voluntary offering to Ps 44:7
all have become corrupt. Jer 6:30; 8:1-2

No one does good, you; Ezek 6:5

53:6
not a single one! I will praise your name, O Lord, Ps 14:7
for it is good. 54:1
4 Will those who do evil never learn? 7 For you have rescued me from my 2 Chr 20:6
Ps 20:1
They eat up my people like bread troubles 54:3
and wouldn’t think of praying to God. and helped me to triumph over my 1 Sam 20:1
5 Terror will grip them, Ps 36:1; 40:14; 86:14;
enemies. 140:1, 4
terror like they have never known 54:4
before. PSALM 55 Ps 37:24, 40
God will scatter the bones of your For the choir director: A psalm of David, to 54:6
enemies. be accompanied by stringed instruments. Ps 50:14
54:7
You will put them to shame, for God 1 Listen to my prayer, O God. Ps 34:6; 59:10
has rejected them. Do not ignore my ccry for help! 55:1
Ps 27:9; 61:1
6 Who will come from Mount Zion to 2 Please listen and answer me, c
tekhinnah (8467)
Ps 119:170
rescue Israel? for I am overwhelmed by my 55:2
When God restores his people, troubles. 1 Sam 1:16
Ps 77:3; 86:6-7
Jacob will shout with joy, and Israel 3 My enemies shout at me,
Isa 38:14
will rejoice. making loud and wicked threats. 55:3

PSALM 54 They bring trouble on me 2 Sam 16:7-8

Ps 17:9; 71:11
For the choir director: A psalm of David, and angrily hunt me down. 55:4
Ps 116:3
regarding the time the Ziphites came and 4 My heart pounds in my chest.
55:5
said to Saul, “We know where David is The terror of death assaults me. Job 21:6
hiding.” To be accompanied by stringed 5 Fear and trembling overwhelm me, 55:6
Job 3:13
instruments. and I can’t stop shaking. 55:8
1 Come with great power, O God, and 6 Oh, that I had wings like a dove; Isa 4:6

rescue me! then I would fly away and rest! 55:9

7 I would fly far away Jer 6:7
Defend me with your might.
2 Listen to my prayer, O God. to the quiet of the wilderness.
Pay attention to my plea. Interlude
3 For strangers are attacking me; 8 How quickly I would escape—

violent people are trying to kill me. far from this wild storm of hatred.
They care nothing for God. 9 Confuse them, Lord, and frustrate their
Interlude plans,
4 But God is my helper. for I see violence and conflict in the
The Lord keeps me alive! city.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
53:3 have become corrupt: Greek version 54:3 The strangers were alienated from Lord in prayer and commits himself to
reads have become useless. Cp. Rom 3:12. the covenant community (see 109:11; the Lord for redress (55:22-23). Jesus
53:5 scatter the bones: Israel’s enemies Prov 5:10). Proud and violent people experienced similar suffering when
would suffer shameful defeat and lack hold no regard for God or for other his friend (Judas) betrayed him. He
the peaceful rest of a decent burial (see people (see 35:11, 25; 86:14; Prov also experienced the answer to the
note on Gen 49:29-33; cp. Ps 141:7; 11:16). psalmist’s prayer: (1) by taking the
2 Kgs 9:10; Jer 8:1-2; Ezek 6:5). 54:6-7 In anticipation of God’s response, place of the wicked and receiving
the mood of the psalm changes from their judgment (Isa 53:7-9), and (2) by
Ps 54 In this individual lament, oc- committing himself to the Father, who
casioned by violent and godless people gloom to thanksgiving.
rescued (Luke 23:46) and rewarded
(54:3), the psalmist turns to God in 54:6 A voluntary offering is a sacrifice him (Isa 53:10-12).
prayer and maintains his focus on God’s of praise (see “Grain Offering” and
help (54:4). He prays for God to save “Peace Offering” in chart, “Israel’s Sac- 55:TITLE psalm: Hebrew maskil. This
him from evil and to judge his enemies rifices,” p. 197). Sacrifices of praise are may be a literary or musical term.
(54:5, 7). the kind of offering God most desires 55:1-3 The occasion for this prayer is an
54:TITLE psalm: Hebrew maskil. This (see 50:14-15, 23). attack by an enemy.
may be a literary or musical term. The Ps 55 The psalmist is faced with 55:4-8 In the experience of deep
psalm refers to the account of 1 Sam adversaries whose leader is a former anguish, the psalmist confesses that his
23:19-20, when the Ziphites were bent friend (55:12-14), and he is over- adversity has become unbearable and
on violence. whelmed with anguish. He turns to the he seeks an escape.
951 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 5 6 : 1 1

55:11 10 Its walls are patrolled day and night 23 But you, O God, will send the wicked
Ps 5:9; 10:7
55:12-13 against invaders, down to the pit of destruction.
Ps 41:9 but the real danger is wickedness Murderers and liars will die young,
55:14 within the city. but I am trusting you to save me.
Ps 42:4 11 Everything is falling apart;
55:15
Num 16:30, 33 threats and cheating are rampant in PSALM 56
Ps 64:7
the streets. For the choir director: A psalm of David,
55:16 regarding the time the Philistines seized
Ps 57:2-3 12 It is not an enemy who taunts me—
him in Gath. To be sung to the tune “Dove
55:17
Ps 5:3; 88:13; 141:2 I could bear that. on Distant Oaks.”
Dan 6:10 It is not my foes who so arrogantly
Acts 3:1 1 O God, have mercy on me,
insult me—
55:18
Ps 103:4 I could have hidden from them. for people are hounding me.
55:19 13 Instead, it is you—my equal, My foes attack me all day long.
Ps 36:1; 93:2 2 I am constantly hounded by those who
my companion and close friend.
55:20
Num 30:2
14 What good fellowship we once enjoyed slander me,
Ps 7:3-4; 89:34 as we walked together to the house and many are boldly attacking me.
3 But when I am afraid,
55:21
Ps 12:2; 28:3
of God.
Prov 5:3-4 15 Let death stalk my enemies;
I will put my trust in you.
4 I praise God for what he has promised.
55:22
Ps 37:5; 112:6 let the grave swallow them alive, I trust in God, so why should I be
1 Pet 5:7 for evil makes its home within them. afraid?
55:23
Ps 5:6; 56:3-4; 73:18 16 But I will call on God, What can mere mortals do to me?
56:1
Ps 17:9; 35:1, 25
and the Lord will rescue me. 5 They are always twisting what I say;
17 Morning, noon, and night
56:3 they spend their days plotting to
Ps 11:1; 56:10-11 I cry out in my distress,
56:4 and the Lord hears my voice. harm me.
Ps 118:6 6 They come together to spy on me—
18 He ransoms me and keeps me safe
Heb 13:6
from the battle waged against me, watching my every step, eager to
56:5
Ps 41:7 though many still oppose me. kill me.
2 Pet 3:15-16 7 Don’t let them get away with their
19 God, who has ruled forever,
56:6
Ps 17:11; 59:3 will hear me and humble them. wickedness;
56:7 Interlude in your anger, O God, bring them
Ps 36:12; 55:23
For my enemies refuse to change their down.
56:8
Ps 39:12; 139:3 ways; 8 You keep track of all my sorrows.
Mal 3:16
they do not fear God. You have collected all my tears in your
56:9
Ps 41:11; 118:6 20 As for my companion, he betrayed his bottle.
Rom 8:31
friends; You have recorded each one in your
he broke his promises. book.
21 His words are as smooth as butter,
9 My enemies will retreat when I call to
but in his heart is war. you for help.
His words are as soothing as lotion, This I know: God is on my side!
but underneath are daggers! 10 I praise God for what he has promised;
22 Give your burdens to the Lord, yes, I praise the Lord for what he has
and he will take care of you. promised.
He will not permit the godly to slip 11 I trust in God, so why should I be afraid?
and fall. What can mere mortals do to me?
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
55:12-20 The psalmist’s enemy was to experience God’s full blessing (cp. 56:5-7 The psalmist specifies his charge
once a friend; memories of that close Prov 3:2, 16). against his attackers as he prays for
relationship bring him pain (see 31:11). Ps 56 This individual lament moves their evil to cease.
55:15 let the grave: Hebrew let Sheol from petition to confidence two times 56:8 The psalmist makes a play on
(see note on 6:5). See “Prayers for Ven- (56:1-4, 5-13). the Hebrew words translated sorrows
geance” at Ps 137, p. 1017. 56:TITLE A psalm: Hebrew miktam. (Hebrew nod) and bottle (Hebrew no’d).
This may be a literary or musical term. The word translated “sorrows” can also
55:19-21 God is good and faithful, but
David was seized by Philistines con- be translated “wanderings.”
the psalmist’s enemies and so-called
friend are deceitful and wicked. cerned about his loyalties and brought 56:11 mere mortals (Hebrew ’adam):
before King Achish (1 Sam 21:10-15). The psalm also uses two other words for
55:22-23 The psalmist commits all his man: ’enosh (“people,” 56:1) and basar
56:4 mere mortals: Or mere flesh, in
cares to the LORD. contrast to the immortal and infinitely (“mere mortals,” 56:4). All express the
55:23 To die young means that one fails more powerful God (see Isa 2:22). ideas of mortality and finitude.
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12 I will fulfill my vows to you, O God, 6 My enemies have set a trap for me. 56:12
Ps 50:14-15
and will offer a sacrifice of thanks for I am weary from distress. 56:13
your help. They have dug a deep pit in my path, Job 33:30
13 For you have rescued me from death; Ps 33:19; 86:13;
but they themselves have fallen into it. 116:8-9
you have kept my feet from slipping. Interlude 57:1
Ruth 2:12
So now I can walk in your presence, 7 My heart is confident in you, O God; Ps 36:7; 91:4
O God, Isa 26:20
my heart is confident. d
nepesh (5315)
in your life-giving light. Ps 62:1
No wonder I can sing your praises!
8 Wake up, my heart! 57:2
PSALM 57 Ps 138:8
For the choir director: A psalm of David, Wake up, O lyre and harp! 57:3
regarding the time he fled from Saul and I will wake the dawn with my song. Ps 18:16; 25:10; 56:2;
144:5, 7
went into the cave. To be sung to the tune 9 I will thank you, Lord, among all the
57:4
“Do Not Destroy!” people. Ps 58:6; 64:3
Prov 30:13-14
1 Have mercy on me, O God, have mercy! I will sing your praises among the 57:5
nations. Ps 108:5
I look to you for protection.
d
10 For your funfailing love is as high as the
e
rum (7311)
I will hide beneath the shadow of your Ps 89:16

heavens. 57:6
wings
Your faithfulness reaches to the clouds. Ps 10:9; 35:7; 140:5
until the danger passes by. Prov 26:27
2 I cry out to God Most High, 11 Be exalted, O God, above the highest 57:7-11
//Ps 108:1-5
to God who will fulfill his purpose heavens. 57:8
for me. May your glory shine over all the earth. Ps 16:9; 30:12; 150:3
3 He will send help from heaven to 57:10
PSALM 58 Ps 36:5
rescue me, f
khesed (2617)
For the choir director: A psalm of David, to
disgracing those who hound me. Ps 103:4

be sung to the tune “Do Not Destroy!” 58:1

Interlude Ps 82:2
My God will send forth his unfailing love 1 Justice—do you rulers know the meaning
58:2
and faithfulness. of the word? Ps 94:20

4 I am surrounded by fierce lions

Do you judge the people fairly? 58:3
Ps 53:3
2 No! You plot injustice in your hearts. Isa 48:8
who greedily devour human prey—
You spread violence throughout the 58:4
whose teeth pierce like spears and Deut 32:33
land. Ps 81:11; 140:3
arrows, 3 These wicked people are born sinners;
and whose tongues cut like swords.
even from birth they have lied and
5 Be eexalted, O God, above the highest gone their own way.
heavens! 4 They spit venom like deadly snakes;
May your glory shine over all the they are like cobras that refuse to
earth. listen,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
56:13 The light of God’s goodness and 57:3-4 These verses are a prayer for their power, and he calls on the Lord to
salvation will replace the darkness of rescue from powerful enemies. The rain down his curses upon the wicked.
death (see 18:25-29; 27:1). metaphor of fierce lions describes hu- The demonstration of divine justice will
Ps 57 The psalmist’s cry for mercy and man enemies; the psalmist feels unable reassure the godly that God is just.
protection quickly turns into an af- to escape them without God’s interven- 58:TITLE A psalm: Hebrew miktam. This
firmation of trust and confidence in the tion (see also 35:11-21; 124:6). may be a literary or musical term.
Lord (57:1-4). When the wicked fall into 57:5 This verse is repeated in 57:11 and 58:1-5 The administrators of justice
their own traps (57:6), the psalmist will 108:5. God’s glory—his manifest pres- were furthering their own interests
praise the Lord (57:7-10). ence that excludes all evil (8:1; 19:1-4; rather than those of the needy. The
57:TITLE A psalm: Hebrew miktam. This 24:7)—will fill the whole created order absence of justice gradually resulted in
may be a literary or musical term. (Isa 6:3). a violent society.
David . . . fled from Saul and went into 57:7-11 This section is repeated with a 58:1 rulers (or gods): This designation
the cave: See 1 Sam 22:1 or 24:1-8. few modifications in 108:1-5. was used for high officials and adminis-
57:1 shadow of your wings: As a bird trators of justice (82:1, 6). Elsewhere, it
57:7-8 The poet is confident that God might refer to angelic creatures (89:7)
protects its young, God protects the one will end the night of evil (cp. 56:13).
who trusts in him (see 17:8). or to the gods of the nations (82:1; Dan
57:10-11 God’s glory extends to the 11:36).
57:2 God Most High (Hebrew ’elohim-
whole universe, as will praise for his 58:3 All human beings are born sinners
‘elyon) is a generic title for God, who
unfailing love and faithfulness. (see 51:5); however, whereas the wicked
is more powerful than all real or
imagined supernatural beings (see 91:1; Ps 58 The administration of justice is a indulge their sinful nature, the godly
97:9; Gen 14:18-22). who will fulfill his mark of good government. God expects fight against it (Rom 7:19-23; Jas 4:1-10).
purpose: Or who will end my [trouble], nothing less from his people. The psalm- 58:4 Venom here means poisonous
or who deals kindly with me. ist condemns Israel’s leaders for abusing speech (see 140:3).
953 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 5 9 : 1 5

58:6 5 ignoring the tunes of the snake Wake up! See what is happening and
Job 4:10
Ps 3:7 charmers, help me!
58:7 no matter how skillfully they play. 5 O Lord God of Heaven’s Armies, the God
Josh 7:5
Ps 64:3; 112:10 6 Break off their fangs, O God!
of Israel,
58:8 wake up and punish those hostile
Job 3:16 Smash the jaws of these lions, O Lord!
7 May they disappear like water into
nations.
58:9
Job 27:21 Show no mercy to wicked traitors.
Ps 118:12 thirsty ground. Interlude
Prov 10:25 Make their weapons useless in their
58:10
hands. 6 They come out at night,
Ps 32:11; 64:10;
68:22-23; 91:8 8 May they be like snails that dissolve into snarling like vicious dogs
58:11 slime, as they prowl the streets.
Ps 9:8; 18:20 7 Listen to the filth that comes from their
Luke 6:23, 35 like a stillborn child who will never
59:1 see the sun. mouths;
Ps 20:1; 143:9 9 God will sweep them away, both young their words cut like swords.
59:2
Ps 14:4; 28:3; 94:16; and old, “After all, who can hear us?” they
139:19
faster than a pot heats over burning sneer.
59:3 8 But Lord, you laugh at them.
Ps 7:3-4; 56:6; 69:4 thorns.
59:4 You scoff at all the hostile nations.
10 The godly will rejoice when they see
Ps 35:19, 23 9 You are my strength; I wait for you to
59:5 injustice avenged. rescue me,
Ps 9:5; 84:8
Jer 18:23 They will wash their feet in the blood for you, O God, are my fortress.
59:7 of the wicked. 10 In his unfailing love, my God will stand
Job 22:13 11 Then at last everyone will say,
Ps 10:11; 73:11; with me.
94:4-7 “There truly is a reward for those who He will let me look down in triumph
59:8 live for God; on all my enemies.
Ps 2:4; 37:13
59:9
surely there is a God who judges justly
11 Don’t kill them, for my people soon
Ps 9:9 here on earth.”
59:10 forget such lessons;
Ps 54:7 PSALM 59 stagger them with your power, and
59:11 For the choir director: A psalm of David, bring them to their knees,
Deut 4:9
Ps 106:27; 144:6 regarding the time Saul sent soldiers to O Lord our shield.
59:12 watch David’s house in order to kill him. 12 Because of the sinful things they say,
Ps 10:7
Prov 12:13 To be sung to the tune “Do Not Destroy!” because of the evil that is on their lips,
Zeph 3:11
1 Rescue me from my enemies, O God. let them be captured by their pride,
59:13
Ps 83:18; 104:35 Protect me from those who have their curses, and their lies.
13 Destroy them in your anger!
59:14 come to destroy me.
Ps 59:6
2 Rescue me from these criminals; Wipe them out completely!
save me from these murderers. Then the whole world will know
3 They have set an ambush for me. that God reigns in Israel.
Fierce enemies are out there waiting, Interlude
Lord, 14 My enemies come out at night,
though I have not sinned or offended snarling like vicious dogs
them. as they prowl the streets.
4 I have done nothing wrong, 15 They scavenge for food
yet they prepare to attack me. but go to sleep unsatisfied.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
58:6 The psalmist calls on God to break Ps 59 The psalmist laments the power 59:6-8 The wicked threaten like vicious
the destructive power of the wicked. of enemies who conspire with other dogs, but the Lord responds with scorn.
nations.
58:7 Make their weapons useless in 59:11-13 The psalmist prays that the
their hands: Or Let them be trodden 59:TITLE A psalm: Hebrew miktam. This wicked will be forced to endure the
down and wither like grass. The mean- may be a literary or musical term. the same agonizing pain they have caused.
ing of the Hebrew is uncertain. time Saul sent soldiers to watch David’s
house: See 1 Sam 19:11-18. 59:13 in Israel: Literally in Jacob. See
58:8 When moving over dry ground, note on 44:4.
snails dry up. 59:1-2 Protect me (or place me on
high): When surrounded by evil, the 59:14-16 The wicked will go unsatisfied,
58:9-10 God’s judgment will come godly pray for God to set them apart for but the psalmist will praise the Lord’s
suddenly. The certainty of vindication himself and protect them. power and unfailing love.
brings joy to the godly. 59:15 but go to sleep unsatisfied: Or
59:4-5 The psalmist asks God to show
58:11 Vindication is the reward of the treacherous, deceptive, and wicked and growl if they don’t get enough. The
those who live for God. traitors no mercy (see 25:2). meaning of the Hebrew is uncertain.
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16 But as for me, I will sing about your 7 Gilead is mine, 59:16
Ps 21:13; 46:1; 101:1
power. and Manasseh, too. 59:17
Each morning I will sing with joy Ephraim, my helmet, will produce my Ps 59:9-10
about your unfailing love. warriors, 60:1
Ps 44:9; 79:5; 80:3
For you have been my refuge, and Judah, my scepter, will produce 60:2
a place of safety when I am in distress. my kings. 2 Chr 7:14
17 O my Strength, to you I sing praises, 8 But Moab, my washbasin, will become Ps 18:7
60:3
for you, O God, are my refuge, my servant, Ps 66:12
the God who shows me unfailing love. and I will wipe my feet on Edom 60:5-12
//Ps 108:6-13
and shout in triumph over Philistia.”
PSALM 60 60:6
For the choir director: A psalm of David 9 Who will bring me into the fortified Gen 33:17
Josh 17:7
useful for teaching, regarding the time city? Ps 89:35
David fought Aram-naharaim and Aram- Who will bring me victory over Edom? 60:7
Gen 49:10
zobah, and Joab returned and killed 10 Have you rejected us, O God? Deut 33:17
12,000 Edomites in the Valley of Salt. To be Will you no longer march with our Josh 13:31
60:8
sung to the tune “Lily of the Testimony.” armies? 2 Sam 8:1-2, 14
11 Oh, please help us against our enemies,
1 You have rejected us, O God, and broken 60:9
for all human help is useless. Ps 44:9
our defenses. 12 With God’s help we will do mighty 60:10
You have been angry with us; now Ps 60:1
things,
restore us to your favor. 60:11
2 You have shaken our land and split it for he will trample down our foes. Ps 146:3
60:12
open. PSALM 61 Num 24:15-19
Ps 44:5; 118:16
Seal the cracks, for the land trembles. For the choir director: A psalm of David, to 61:1
3 You have been very hard on us, be accompanied by stringed instruments. Ps 64:1; 86:6
making us drink wine that sent us 1 O God, listen to my cry!
61:2
Ps 18:2; 77:3
reeling.
Hear my prayer! tsur (6697)
g

4 But you have raised a banner for those Ps 62:7

2 From the ends of the earth,
who fear you— 61:3
I cry to you for help Ps 62:7
a rallying point in the face of attack. Prov 18:10
when my heart is overwhelmed.
Interlude 61:4
Lead me to the towering grock of safety, Ps 17:8; 23:6; 27:4;
5 Now rescue your beloved people. 91:4
3 for you are my safe refuge,
Answer and save us by your power. a fortress where my enemies cannot
6 God has promised this by his holiness: reach me.
“I will divide up Shechem with joy. 4 Let me live forever in your sanctuary,
I will measure out the valley of safe beneath the shelter of your
Succoth. wings! Interlude
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 60 The psalmist laments a national as a source of pride and confidence. psalmist longs for God’s presence. All
defeat and cries out to God for rescue. The fear of God that leads to wisdom three psalms concern themselves with
60:TITLE A psalm: Hebrew miktam. (111:10) is not weakness; it provides the the king’s security.
This may be a literary or musical term. perspective and strength required to do Ps 61 The lamenting psalmist petitions
useful for teaching: This psalm was what is right. God to protect him and lead him into
taught to young people as part of their 60:5-12 This section is repeated verba- his presence (61:4-5). He prays for God
education. regarding the time: See tim in 108:6-13. to extend and protect the king’s rule
2 Sam 8:13-14. Aram-naharaim and 60:5 The psalmist prays for rescue and makes vows to praise God.
Aram-zobah refer to the Arameans of based on the special relationship 61:2 the ends of the earth: This expres-
northwest Mesopotamia and Syria (see between God and his people. sion has the connotation of a cry that
note on Gen 24:10). The tune “Lily of
the Testimony” is unknown today. 60:6-8 The Lord responds with a mes- comes from a place far away from God.
sage of promise. He shares his land with The psalmist’s heart is overwhelmed
60:1-4 When God’s people experience with deep anguish.
his people as spoils of war.
his discipline, they affirm their loyalty
and await God’s answer. 60:6 by his holiness: Or in his sanctu- 61:4 The poet longs for God’s presence
ary. Shechem and Succoth represent and seeks entrance into God’s home on
60:3 wine (Hebrew yayin) that sent us earth for divine protection and care. To
reeling: Yayin, the generic Hebrew term Israel’s heartland.
be received into God’s sanctuary (liter-
meaning “wine,” is often associated 60:9 Destroying a defeated invader’s ally tent) is the greatest good (see 15:1;
with drunkenness (2 Sam 13:28; Isa capital (the fortified city) would help 23:6; 24:3-6). The Hebrew word trans-
5:11; 28:7-8; cp. Ps 104:15; Deut 14:26; to ensure that they would not attack lated sanctuary recalls the Tabernacle
Isa 55:1); it symbolized God’s judgment again. The capital of Edom was Bozrah, and the tent that David built for the Ark
of the wicked (75:8; Jer 51:7). located to the southeast of Israel. Only (1 Chr 15:1). See also note on John 1:14.
60:4 God raised a banner over his God could grant victory. The shelter of your wings symbolizes
people to serve as a rallying point and Pss 61–63 In these royal prayers, the God’s protection and care (see 9:9; 17:8).
955 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 6 2 : 1 1

61:5 5 For you have heard my vows, O God. They praise me to my face
Ps 56:12
Mal 2:5; 4:2 You have given me an inheritance but curse me in their hearts.
61:7 reserved for those who fear your Interlude
Ps 40:11; 41:12
61:8
name. 5 Let all that I am wait quietly before God,
Ps 30:4; 65:1; 71:22 6 Add many years to the life of the king!
62:1 May his years span the generations! for my hope is in him.
Ps 33:20 6 He alone is my rock and my salvation,
7 May he reign under God’s protection
h
nepesh (5315)
Ps 63:5
forever. my fortress where I will not be shaken.
62:2 7 My victory and honor come from God
Ps 37:39; 59:17; 89:26 May your unfailing love and
faithfulness watch over him. alone.
62:3
Isa 30:13 8 Then I will sing praises to your name He is my refuge, a irock where no
62:4 forever enemy can reach me.
Ps 4:2; 28:3 8 O my people, trust in him at all times.
62:7 as I fulfill my vows each day.
Ps 46:1 Pour out your heart to him,
i
tsur (6697) PSALM 62 for God is our refuge. Interlude
Ps 73:26
For Jeduthun, the choir director: A psalm
62:8 9 Common people are as worthless as a
Ps 42:4 of David.
Lam 2:19 puff of wind,
1 h I wait quietly before God,
62:9 and the powerful are not what they
Isa 40:15 for my victory comes from him. appear to be.
62:10 2 He alone is my rock and my salvation,
Ps 49:6 If you weigh them on the scales,
Isa 61:8 my fortress where I will never be together they are lighter than a breath
Mark 10:25
Luke 12:15 shaken. of air.
1 Tim 6:10
3 So many enemies against one man—
10 Don’t make your living by extortion
all of them trying to kill me. or put your hope in stealing.
To them I’m just a broken-down wall And if your wealth increases,
or a tottering fence.
4 They plan to topple me from my high
don’t make it the center of your life.
position. 11 God has spoken plainly,

They delight in telling lies about me. and I have heard it many times:
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Trust in the Lord (Ps 62)

Ps 5:11; 7:1; 9:9; The Lord’s loving character leads people to trust in him (13:5; 21:7; 32:10; 52:8; 143:8; 17:7;
11:1; 18:30-36; 36:7). His name and reputation also encourage people’s trust (9:10; 20:7; 33:21). The godly
22:4-5, 8-9; 25:1-3,
20; 26:1; 28:7; reject idolatry and any commitment that detracts from their absolute trust in the Lord (31:6,
31:1-6, 19; 34:8-10, 14; 44:6; 49:6, 13; 52:7).
22; 37:3-9, 34, 40;
40:1-4; 46:1; 55:23; For the godly, every adversity in life is an occasion for growth in trust (9:9; 25:2; 46:1;
56:3-4, 11; 57:1; 55:23; 57:1; 59:16; 62:8; 78:7). They are not afraid of life (56:3-4, 11; 112:7) but grow more
59:16; 62:8; 64:10;
78:7; 84:12; 86:2; confident (112:7; 119:42; 125:1). David confides that he trusted in the Lord when he was still a
112:7; 115:9-11; nursing child (22:9-10). Trust in the Lord is a form of wisdom that focuses on the Lord (141:8),
119:42; 125:1; the rejection of folly and evil, and the pursuit of the Lord’s way (31:19; 37:3, 5; 115:11).
130:5-6; 141:8
Prov 3:5; 22:19 The Lord rescues, cares for, and rewards his people who trust in him (7:1; 16:1; 25:20;
Isa 26:4; 40:31 26:1; 31:1-2, 4, 19; 34:22; 37:40; 86:2). They are blessed (2:12; 22:4-5, 8; 34:8; 40:4; 84:12) as
Jer 17:7
Heb 10:35 they long for God’s redemption (37:7, 34; 38:15; 40:1; 119:84, 166; 130:5-6). Faith in the Lord
gives reason to rejoice and praise the Lord (5:11; 18:30-36; 28:7; 40:3; 56:4; 64:10).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
61:5 you have heard my vows: The and powerful adversaries push hard 62:5-8 The psalmist encourages himself
psalmist’s vows might also be a part of against him, he remains undaunted. and others to place their hope in God.
ceremonial sacrifices (66:13-15; 76:11; He encourages himself and his people 62:9-12 Unlike God, humans are
116:14, 18). He praises and thanks God to trust in God and to see their human transient beings. Even when they thrive,
for his rescue. The inheritance refers adversaries from God’s perspective, their prosperity is fleeting.
to the promise of the land (see Ps 60), where they appear frail, fleeting, and
the sacredness of the Temple, the joy of deceptive (62:9). 62:9 not what they appear to be:
God’s presence (119:111), or any similar People often try to look stronger and
62:TITLE Jeduthun: See 1 Chr 25:1; also better than they are.
reward (16:6; 37:9, 11, 18, 22, 29, 34;
127:3). in Pss 39 and 77.
62:10 The crime of extortion means
Ps 62 This psalm expresses confidence 62:3-4 The enemies desire to topple the using intimidation and threats to make
in the king and offers prayer for king with lies and cunning. others give up what is theirs, while
him. The king rests in God despite his 62:4 My high position refers to the stealing is taking what belongs to
difficulties. Although his deceptive royal throne. others.
P S A L M 6 2 : 1 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 956

Power, O God, belongs to you; 10 They will die by the sword 62:12
Job 34:11
12 unfailing love, O Lord, is yours. and become the food of jackals. Matt 16:27
*Rom 2:6
Surely you repay all people 11 But the king will rejoice in God.
63:1
according to what they have done. All who trust in him will praise him, Ps 42:2; 84:2

PSALM 63 while liars will be silenced. 63:2

Ps 27:4
A psalm of David, regarding a time when PSALM 64 63:3
Ps 69:16
David was in the wilderness of Judah. For the choir director: A psalm of David.
63:4
1 O God, you are my God; 1 O God, listen to my complaint. Ps 28:2; 104:33
63:5
I earnestly search for you. Protect my life from my enemies’ Ps 36:8; 71:23
My soul thirsts for you; threats.
j
nepesh (5315)
Ps 86:4
my whole body longs for you 2 Hide me from the plots of this evil mob,
63:6
in this parched and weary land from this gang of wrongdoers. Ps 4:4; 16:7; 42:8
k
hagah (1897)
where there is no water. 3 They sharpen their tongues like swords Ps 77:12
2 I have seen you in your sanctuary
and aim their bitter words like arrows. 63:8
Ps 18:35
and gazed upon your power and glory. 4 They shoot from ambush at the innocent,
3 Your unfailing love is better than life 63:9
attacking suddenly and fearlessly. Ps 40:14; 55:15
itself; 5 They encourage each other to do evil 63:11
how I praise you! and plan how to set their traps in
Deut 6:13
Isa 45:23
4 I will praise you as long as I live,
secret. 64:2
lifting up my hands to you in prayer. “Who will ever notice?” they ask. Ps 56:6; 59:2
5 You satisfy jme more than the richest 6 As they plot their crimes, they say, 64:3
Ps 140:3
feast. “We have devised the perfect plan!” 64:4
I will praise you with songs of joy. Yes, the human heart and mind are Ps 10:8; 11:2
64:5
6 I lie awake thinking of you, cunning. Ps 140:5
k
meditating on you through the night. 7 But God himself will shoot them with 64:7
Ps 7:12-13; 9-3
7 Because you are my helper,
his arrows, 64:8
I sing for joy in the shadow of your suddenly striking them down. Prov 18:6-7
wings. 8 Their own tongues will ruin them,
8 I cling to you;
and all who see them will shake their
your strong right hand holds me heads in scorn.
securely. 9 Then everyone will be afraid;
9 But those plotting to destroy me will they will proclaim the mighty acts of
come to ruin. God
They will go down into the depths of and realize all the amazing things he
the earth. does.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
62:11-12 Strength and unfailing love 63:6-8 The psalmist reflects and Ps 64 This lament decries the destruc-
remain in balance only in God. He cares meditates on God’s presence through tive plots and arrogant attitude of the
for his people by ridding the world of the night. In the absence of light, God wicked (64:1-6). The psalmist turns to
evildoers (see 1:6). is the light. The quietness of the night God in prayer and takes heart in God’s
and the longing for dawn provide time justice because whatever the wicked
Ps 63 The king longs for God’s presence to focus on the true significance of life do will be undone by the righteous
so vividly that he eats, drinks, and sees with the Lord. judge. The godly will rejoice and grow
God’s goodness. Though worn out and in wisdom as they reflect on God’s
harassed by the wicked, the king sees 63:6 Meditating on God requires
focused awareness, concentration, mighty acts.
God, and this animates him with praise.
God becomes his life (63:3), while the thought, and reflection (see 1:2). 64:1-6 These verses form a prayer for
wicked perish (63:9). 63:9 The wicked were plotting to de- rescue from bold and powerful liars.
stroy the psalmist’s life through decep- 64:3 their tongues . . . bitter words:
63:1 Together, soul and whole body re-
tion and lies, but they would meet their Liars use their speech to kill. This
fer to a person’s entire being. parched end. The depths of the earth refers to description might also refer to practic-
and weary land: When David was living the place of the dead. ing magic.
in the desert, he also found himself in
a spiritual wasteland, separated from 63:10 Wild jackals are associated with 64:6 The enemies create a perfect plan
God’s people and the sanctuary. desolation and abandonment (Isa 13:20- to harm the innocent without getting
22; 34:10-15; Jer 9:11; 49:33; 51:37; caught. Human beings will sink to
63:2 The psalmist remembers that he Lam 5:18; Mal 1:3). The wicked will not unthinkable depths with evil words,
had found God to be present in his receive honor in death; their bodies will acts, or plans (83:3; see Jer 17:9).
sanctuary (see 18:6; 61:4; 62:5, 11-12). be left to scavenging animals (Eccl 6:3; 64:7-10 What God does is righteous.
63:3 better than life itself: The highest Jer 22:18-19; 36:29-30). God undoes what is wicked and pays
quality of life is found in relationship 63:11 Those who truly trust in God are the wicked back with what they
with God (see 4:7; 63:5; Prov 16:8). loyal to him. planned for others.
957 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 6 6 : 6

64:10 10 The godly will rejoice in the Lord The river of God has plenty of water;
Ps 11:1; 25:20; 32:11
65:1 and find shelter in him. it provides a bountiful harvest of grain,
Ps 86:9; 116:18 And those who do what is right for you have ordered it so.
65:2
Isa 66:23
will praise him. 10 You drench the plowed ground with rain,

65:3 PSALM 65 melting the clods and leveling the

Ps 40:12
For the choir director: A song. A psalm of ridges.
Heb 9:14
a
kapar (3722)
David. You soften the earth with showers
Ps 78:38
and bless its abundant crops.
65:4 1 What mighty praise, O God, 11 You crown the year with a bountiful
Ps 4:3; 33:12; 36:8
65:5 belongs to you in Zion. harvest;
Ps 45:4; 48:10 We will fulfill our vows to you, even the hard pathways overflow with
65:6
Ps 93:1; 95:4
2 for you answer our prayers. abundance.
65:7 All of us must come to you. 12 The grasslands of the wilderness
3 Though we are overwhelmed by our sins,
Ps 89:9
Isa 17:12-13
become a lush pasture,
Matt 8:26 you aforgive them all. and the hillsides blossom with joy.
65:8 4 What joy for those you choose to bring 13 The meadows are clothed with flocks of
Ps 139:9-10
near, sheep,
65:9
Ps 104:13-14, 24 those who live in your holy courts. and the valleys are carpeted with grain.
65:12 What festivities await us They all shout and sing for joy!
Job 38:26-27 inside your holy Temple.
65:13 PSALM 66
Ps 98:8; 144:13 5 You faithfully answer our prayers with
Isa 30:23; 55:12 For the choir director: A song. A psalm.
66:2 awesome deeds,
1 Shout joyful praises to God, all the earth!
b
zamar (2167)
Ps 71:22
O God our savior.
You are the hope of everyone on earth, 2 Sing about the glory of his name!
b
66:3
Ps 18:44; 47:2 even those who sail on distant seas. Tell the world how glorious he is.
6 You formed the mountains by your power 3 Say to God, “How awesome are your deeds!
66:4
Ps 22:27; 67:4
and armed yourself with mighty Your enemies cringe before your
66:5
Ps 46:8 strength. mighty power.
7 You quieted the raging oceans 4 Everything on earth will worship you;
66:6
Exod 14:21
Ps 105:43 with their pounding waves they will sing your praises,
and silenced the shouting of the shouting your name in glorious songs.”
nations. Interlude
8 Those who live at the ends of the earth
5 Come and see what our God has done,
stand in awe of your wonders. what awesome miracles he performs
From where the sun rises to where it sets, for people!
you inspire shouts of joy. 6 He made a dry path through the Red Sea,
9 You take care of the earth and water it, and his people went across on foot.
making it rich and fertile. There we rejoiced in him.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 65 This psalm recounts the reasons from God (see Rev 21:22). 65:13 Nature bursts out in praise of the
why all people should praise and revere 65:6-7 God brought order to the moun- Creator (see 79:13; 96:11-13; 148:3-5,
God for his almighty power and merci- tains, the raging oceans, and the pound- 7-12; Isa 55:12-13).
ful care for his universe. ing waves (see 95:4-5; 104:6-9). The Ps 66 This anonymous psalm includes
65:1-3 Praise is the appropriate psalmist compares the chaotic forces of two hymns (66:1-12, 13-20) that praise
response to God’s majestic deeds in nature with the rebellion of the nations God for his redemption.
redemption (65:3-5) and in nature (see Ps 2; 33:6-11; 46:6).
(65:5-13). 66:1-4 The psalmist exhorts nature to
65:8 All over the world (Job 38:13; join in a mighty chorus to praise God’s
65:1 God alone deserves praise and is see Ps 50:1-3 and note), people should glory, name, and power.
worthy to have vows made to him. stand in awe of the Lord.
66:2 The glory of his name represents
65:2 All of us means all humans. 65:9-13 The created order provides the perfection of God’s character.
65:3 you forgive: God graciously re- clear evidence of God’s power (65:6-8).
66:3 God conquers his enemies (see
moves the guilt of sin (see 32:5). He shows his love by maintaining na-
18:44; 59:11; 81:15).
ture. Everything praises the Lord as all
65:4 those you choose to bring near: 66:5-7 The story of the Exodus and
the parts fit together harmoniously.
This includes people from Israel and
65:9 The river of God and all rivers God’s victory over the sea evokes
from other nations. Only those whom
demonstrate God’s victorious power responses of astonishment (66:5) and
God sees as blameless live in his holy
and goodness through the order in na- worship (66:6). God works miracles . . .
courts (Pss 15, 24). At the Temple,
God’s earthly palace, all nations can ture and the regularity of the harvests for people in order to redeem them for
gather to experience God’s holy pres- (see 1:3; 36:8; 46:4; Ezek 47:6-12; Zech himself.
ence. No structure can separate humans 14:8; Rev 22:1). 66:6 Red Sea: Literally the sea.
P S A L M 6 6 : 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 958

7 For by his great power he rules forever. 20 Praise God, who did not ignore my 66:7
Ps 11:4; 140:8; 145:13
He watches every movement of the prayer 66:9
nations; or withdraw his unfailing love Ps 30:3
let no rebel rise in defiance. from me. 66:10
Ps 17:3
Interlude Zech 13:9
PSALM 67 1 Pet 1:6-7
8 Let the whole world bless our God For the choir director: A song. A psalm, to 66:11
Lam 1:13
and loudly sing his praises. be accompanied by stringed instruments.
9 Our lives are in his hands, 66:12
1 May God be merciful and bless us. Ps 18:19
and he keeps our feet from stumbling. Isa 43:2; 51:23
10 You have tested us, O God; May his face smile with favor on us. 66:13
Ps 22:25
you have purified us like silver. Interlude Eccl 5:4
11 You captured us in your net 2 May your ways be known throughout the 66:14
Ps 18:6
and laid the burden of slavery on our earth, 66:15
backs. your csaving power among people Num 6:14
12 Then you put a leader over us. Ps 51:19
everywhere. 66:16
We went through fire and flood, 3 May the nations praise you, O God. Ps 34:11; 71:15, 24
but you brought us to a place of great Yes, may all the nations praise you. 66:18
Job 36:21
abundance. 4 Let the whole world sing for joy, Ps 18:41
Isa 1:15
13 Now I come to your Temple with burnt because you govern the nations with Jas 4:3
offerings justice 66:19
Ps 116:1-2
to fulfill the vows I made to you— and guide the people of the whole
66:20
14 yes, the sacred vows that I made world. Interlude Ps 22:24
when I was in deep trouble. 5 May the nations praise you, O God. 67:1
15 That is why I am sacrificing burnt Num 6:25
Yes, may all the nations praise you. Ps 4:6; 80:3, 7, 19
offerings to you— 6 Then the earth will yield its harvests, 67:2
Acts 18:25
the best of my rams as a pleasing and God, our God, will richly bless us. Titus 2:11
aroma, 7 Yes, God will bless us,
c
yeshu‘ah (3444)
Ps 74:12
and a sacrifice of bulls and male goats. and people all over the world will fear 67:3
Interlude him. Ps 66:4
67:4
16 Come and listen, all you who fear God, Ps 96:10, 13
PSALM 68
and I will tell you what he did for me. For the choir director: A song. A psalm of
67:5
17 For I cried out to him for help, Ps 22:27
David. 67:6
praising him as I spoke. Lev 26:4
18 If I had not confessed the sin in my heart, 1 Rise up, O God, and scatter your Ezek 34:27
67:7
the Lord would not have listened. enemies. Ps 33:8
19 But God did listen! Let those who hate God run for their 68:1
He paid attention to my prayer. lives. Num 10:35

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
66:7 God’s power brings redemption. 66:15 Vows often included sacrifices of (see 138:4), whose turmoil and rebel-
The same word occurs in 65:6 for God’s thanksgiving, including burnt offerings liousness will cease when they join
power in creation (see also 80:2). (see 20:3; 40:6; 50:8; 51:19). Israel in praise of God. One God rules
66:8-10 The orderly lives of the re- 66:16-20 The private testimony in the over all, and the nations will give
deemed reflect the order of God’s world. conclusion of the psalm parallels the thanks for God’s just rule (see 67:4).
The Lord protects them from evil and public praise of its opening (66:1-4). 67:4 God brings the ultimate justice
purifies them. 66:18 Confession leads to restoration that human beings desire (96:10; 98:9).
66:9 God guides his people into wisdom (see 32:5). 67:6-7 Bountiful harvests are evidence
and away from folly (17:5; 37:31; 121:3). of God’s blessing (Gen 26:12; Isa 30:23).
Ps 67 In this anonymous prayer for
all over the world: See 2:8; 96:1-3.
66:10 You have tested us, O God: As the God’s blessing, the psalmist addresses
All will fear him, joining with Israel to
silversmith heats silver to remove the the knowledge and worship of God
acknowledge the God of Israel.
dross, God’s discipline removes sin from among the nations (cp. 64:9; 65:8). The
his people (see 12:6). prayer requests that God’s name be Ps 68 This prayer for God’s victorious
kept holy and that his kingdom come rule traces God’s march from Sinai to
66:11 God decrees and permits the
(cp. Matt 6:9-13). Zion (68:7, 16-18, 24). He rescued the
many trying circumstances his people nation of Israel from Egypt, guided it
experience. 67:1-2 This prayer is based on the through the wilderness, brought it into
66:12 Then you put a leader over us: priestly blessing found in Num 6:24-26. the Promised Land, and established his
Or You made people ride over our heads. God’s goodness to Israel affects his repu- kingdom. He is a caring and victorious
This expression possibly refers to a tation among the nations (see 96:1-3). God, whose nature is unchanging. There-
foreign ruler who kept the Israelites in 67:3 God’s international reputation fore, the godly hope and rejoice in the
submission. leads to his praise among the nations prospect of God’s universal dominion.
959 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 6 8 : 1 8

68:2 2 Blow them away like smoke. 11 The Lord gives the word,
Ps 37:20
Isa 9:18 Melt them like wax in a fire. and a great army brings the good
Hos 13:3
Mic 1:4 Let the wicked perish in the presence news.
68:4 of God. 12 Enemy kings and their armies flee,
Ps 40:3; 68:33 3 But let the godly rejoice. while the women of Israel divide the
68:5
Deut 10:18; 26:15 Let them be glad in God’s presence. plunder.
68:7 Let them be filled with joy. 13 Even those who lived among the
Exod 13:21 4 Sing praises to God and to his name! sheepfolds found treasures—
68:8
Exod 19:18 Sing loud praises to him who rides doves with wings of silver
Judg 5:4-5 the clouds. and feathers of gold.
68:9 14 The d Almighty scattered the enemy
Deut 11:11 His name is the Lord—
68:11 rejoice in his presence! kings
Exod 15:20
5 Father to the fatherless, defender of like a blowing snowstorm on Mount
68:13
Zalmon.
Gen 49:14 widows—
68:14 15 The mountains of Bashan are majestic,
Josh 10:10 this is God, whose dwelling is holy.
d
shadday (7706) 6 God places the lonely in families; with many peaks stretching high into
Ps 91:1

68:15
he sets the prisoners free and gives the sky.
Ps 36:6 them joy. 16 Why do you look with envy, O rugged
68:17 But he makes the rebellious live in a mountains,
Deut 33:2
Dan 7:10 sun-scorched land. at Mount Zion, where God has chosen
68:18 7 O God, when you led your people out to live,
*Eph 4:8
where the Lord himself will live
from Egypt,
forever?
when you marched through the dry
wasteland, Interlude 17 Surrounded by unnumbered thousands
8 the earth trembled, and the heavens of chariots,
poured down rain the Lord came from Mount Sinai into
before you, the God of Sinai, his sanctuary.
before God, the God of Israel. 18 When you ascended to the heights,
9 You sent abundant rain, O God, you led a crowd of captives.
to refresh the weary land. You received gifts from the people,
10 There your people finally settled, even from those who rebelled against
and with a bountiful harvest, O God, you.
you provided for your needy Now the Lord God will live among us
people. there.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
68:1-3 These verses form a prayer for 68:6 God released Israel from slavery Jerusalem and east of the Sea of Galilee
God to rise up and scatter his enemies, in Egypt (Exod 20:2; see Ps 69:33), and that was known for its woods and
as he did when Israel entered the he still sets the prisoners free. The sun- pastureland (see 22:12; Isa 2:13). The
Promised Land (cp. Num 10:35-36; Josh scorched desert represents alienation mountains might have included Mount
6–12). from God and separation from blessing. Hermon to the north of the plateau or
68:2 Both smoke and wax represent a 68:8-10 The earth trembled as in an Mount Zalmon, which might be Jebel
transitory existence (22:12-18; 37:20; earthquake (see Exod 19:18). the ed-Druze on the east.
102:3). heavens poured down rain: Wells in the 68:16 Why do you look with envy?
68:3 The lot of the godly contrasts with desert and rain showers in Canaan sup- Bashan is physically much more
that of the wicked (see 1:6). plied an abundance of water. impressive than the mountains around
68:4-6 The psalmist praises God’s pow- 68:11 a great army (or a host of Jerusalem, but it was not the home of
erful and compassionate reign. women ) brings: The Hebrew suggests the Lord. Only Mount Zion enjoyed the
women singers caroling the good news privilege of providing God’s dwelling
68:4 him who rides the clouds: This of victory (see 68:25; Exod 15:20). place.
is an ancient description of Baal, a
Canaanite deity. The psalmist applies 68:13 The seminomadic pastoral 68:17 Chariots, the ultimate weapon of
it to the LORD as the true “Rider of the people who lived among the sheepfolds the armed forces in the psalmist’s day,
Clouds” (see 68:33; 104:3). God wields were surprised to receive silver and gold are an image of the Lord’s power to
power over the clouds and the rain. carvings from the battle. grant victory (20:7; 44:3).
68:5 God, the father of all marginalized 68:14 The Almighty (Hebrew Shaddai) 68:18 When you ascended to the
and needy people, shows them compas- is an ancient designation for God (see heights: The Most High established his
sion and protects their rights (see 10:14, 91:1; Gen 17:1). The identification reign victoriously in Zion. a crowd of
18; 69:33; 82:3). Like his dwelling, the of Mount Zalmon is uncertain; it was captives . . . gifts: This is an image of
Lord is holy. The supreme example of possibly a mountain in Bashan (see a victorious ruler leading the victory
the holy God coming down to rescue 68:15). march after battle. Paul applied this
humanity is Jesus Christ. 68:15 Bashan is a plateau northeast of image to Jesus Christ (Eph 4:8-13).
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19 Praise the Lord; praise God our savior! to your Temple in Jerusalem. 68:19
Ps 55:22; 65:5
For each day he carries us in his arms. 30 Rebuke these enemy nations— Isa 46:4
Interlude these wild animals lurking in the 68:20
20 Our God is a God who saves! Ps 56:13
reeds, 68:21
The Sovereign Lord rescues us from this herd of bulls among the weaker Ps 110:6
Hab 3:13
death. calves.
68:22
21 But God will smash the heads of his Make them bring bars of silver in Amos 9:1-3
humble tribute. 68:23
enemies,
Scatter the nations that delight in war. 1 Kgs 21:19
crushing the skulls of those who love 31 Let Egypt come with gifts of precious
Ps 58:10
Jer 15:3
their guilty ways.
22 The Lord says, “I will bring my enemies metals; 68:24
Ps 63:2
let Ethiopia bow in submission to God.
down from Bashan; 32 Sing to God, you kingdoms of the earth.
68:25
Exod 15:20
I will bring them up from the depths Judg 11:34
Sing praises to the Lord.
of the sea. 1 Chr 13:8
23 You, my people, will wash your feet in Interlude 68:26
33 Sing to the one who rides across the Deut 33:28
their blood, Ps 22:22-23; 26:12
ancient heavens,
and even your dogs will get their 68:28
his mighty voice thundering from the Ps 29:11; 44:4
share!”
sky. 68:29
Ps 72:10
24 Your procession has come into view, 34 Tell everyone about God’s power.
68:30
O God— His majesty shines down on Israel; Ps 89:10
the procession of my God and King as his strength is mighty in the heavens. 68:31
Isa 19:19-21; 45:14
he goes into the sanctuary. 35 God is awesome in his sanctuary.
68:32
25 Singers are in front, musicians behind; The God of Israel gives power and Ps 102:21-22
between them are young women strength to his people. 68:33
Ps 18:10; 29:4
playing tambourines.
26 Praise God, all you people of Israel; Praise be to God! 68:35
Deut 10:17
praise the Lord, the source of Israel’s PSALM 69 Ps 29:11; 47:2
69:2
life. For the choir director: A psalm of David, to Jon 2:3
27 Look, the little tribe of Benjamin leads be sung to the tune “Lilies.” 69:3
the way. 1 Save me, O God,
Ps 6:6; 119:82, 123
Isa 38:14
Then comes a great throng of rulers
for the floodwaters are up to my neck.
from Judah 2 Deeper and deeper I sink into the mire;
and all the rulers of Zebulun and
I can’t find a foothold.
Naphtali.
I am in deep water,
28 Summon your might, O God. and the floods overwhelm me.
Display your power, O God, as you 3 I am exhausted from crying for help;
have in the past. my throat is parched.
29 The kings of the earth are bringing My eyes are swollen with weeping,
tribute waiting for my God to help me.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
68:19-20 The Divine Warrior cares for 68:29 The conquered kings will bring describing God’s mighty acts in creation
his people like a shepherd; the people gifts to the Lord. and in redemption, capped by God’s
praise him. 68:30 Hostile and rebellious people march to Zion (Pss 65–68). Psalms
68:19 Like a caring father or a shep- delight in warfare and insurrection (see 69–71 portray the king’s anguish, and
herd, God carries his people in his arms 2:1-3). Ps 72 responds with a prayer for God to
(see 55:22; 68:5-6). bless the king.
68:31 of precious metals: Or of rich
68:21 God will smash the heads of his cloth. Ethiopia: Hebrew Cush. Ps 69 In this individual lament, the
enemies: Cp. Gen 3:15. poet expresses his vulnerability, humili-
68:32-35 The psalmist calls for the ation, and overwhelming pain, asking
68:22 God will deal with all enemies, people to praise God, who is victorious God to vindicate him for the sake of the
whether from high places (represented over his enemies. righteous.
by Bashan) or low (the depths of the 68:32 The term kingdoms of the
sea). 69:TITLE to the tune “Lilies”: Psalm
earth includes all nations and power 45 also notes this tune, but Ps 45 cel-
68:24-27 A great company joins to- structures. ebrates the glory of kingship, whereas
gether in the pilgrimage to Zion. 68:34 When the Lord demonstrates his Ps 69 is the cry of a tired king who feels
68:28-31 The people pray for God’s power, majesty, and strength against abandoned by the Lord.
success and for victory over the enemy the nations, he strengthens his people 69:1-2 The psalmist sees himself as
nations (68:1-3). (see 68:28; 96:4-6). almost drowning but still surviving
Pss 69–72 These last four psalms of chaotic forces and alienation from God
Book Two contrast with the psalms (see 42:7; 69:14, 15; Isa 8:8).
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69:4 4 Those who hate me without cause 15 Don’t let the floods overwhelm me,
Ps 35:11; 59:3
*John 15:25 outnumber the hairs on my head. or the deep waters swallow me,
69:5 Many enemies try to destroy me with or the pit of death devour me.
Ps 44:21
e
’iwweleth (0200) lies, 16 Answer my prayers, O Lord,
Prov 12:23
demanding that I give back what I
69:6 for your unfailing love is wonderful.
didn’t steal.
2 Sam 12:14 Take care of me,
69:8
Ps 31:11; 38:11
5 O God, you know how efoolish I am; for your mercy is so plentiful.
69:9 my sins cannot be hidden from you. 17 Don’t hide from your servant;
*John 2:17 6 Don’t let those who trust in you be answer me quickly, for I am in deep
*Rom 15:3
69:12 ashamed because of me, trouble!
Job 30:9 O Sovereign Lord of Heaven’s Armies. 18 Come and redeem me;
69:13
Ps 32:6
Don’t let me cause them to be free me from my enemies.
Isa 49:8 humiliated, 19 You know of my shame, scorn, and
2 Cor 6:2
O God of Israel.
69:14
7 For I endure insults for your sake;
disgrace.
Ps 144:7
You see all that my enemies are doing.
69:15 humiliation is written all over my face. 20 Their insults have broken my heart,
Num 16:33 8 Even my own brothers pretend they
Ps 124:4-5 and I am in despair.
69:16 don’t know me;
If only one person would show some
Ps 25:16; 51:1; 63:3 they treat me like a stranger.
69:18 pity;
Ps 49:15; 119:134 9 Passion for your house has if only one would turn and comfort me.
69:19
Ps 22:6-7 consumed me, 21 But instead, they give me poison for
Isa 53:3 and the insults of those who insult food;
69:21
*Matt 27:48
you have fallen on me. they offer me sour wine for my thirst.
*John 19:29 10 When I weep and fast,
22 Let the bountiful table set before them
69:23 they scoff at me.
*Rom 11:9-10
11 When I dress in burlap to show sorrow,
become a snare
69:25 and their prosperity become a trap.
Matt 23:38 they make fun of me. 23 Let their eyes go blind so they cannot
Luke 13:35 12 I am the favorite topic of town gossip,
*Acts 1:20 see,
69:26 and all the drunks sing about me.
2 Chr 28:9 and make their bodies shake
Isa 53:4 13 But I keep praying to you, Lord, continually.
hoping this time you will show me 24 Pour out your fury on them;
favor. consume them with your burning
In your unfailing love, O God, anger.
answer my prayer with your sure 25 Let their homes become desolate
salvation. and their tents be deserted.
14 Rescue me from the mud; 26 To the one you have punished, they add
don’t let me sink any deeper! insult to injury;
Save me from those who hate me, they add to the pain of those you have
and pull me from these deep waters. hurt.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
69:4 John applied this lament to Jesus himself normal comforts to seek God in the unbelieving Jews of his day (Rom
(John 15:25). prayer, the wicked ridicule him. 11:9-10).
69:5-6 The psalmist confesses his sins 69:13-18 The psalmist’s only recourse 69:22 Let the bountiful table set
and prays that God’s response to him is to pray for rescue and relief from his before them become a snare /and their
will encourage others in similar condi- enemies. prosperity become a trap: Greek version
tions to place their hope in the Lord. 69:19-21 Alone and misunderstood, the reads Let their bountiful table set before
69:7-12 Mistreated and abandoned psalmist confesses that he cannot bear them become a snare, / a trap that
by family, friends, and community, his doubts. His heart has been broken makes them think all is well. / Let their
the psalmist turns to the Lord for by his problems. blessings cause them to stumble, / and
comfort, relief (69:13-18), and redress 69:21 poison: Or gall, a bitter sub- let them get what they deserve. Cp. Rom
(69:22-28). stance. sour wine for my thirst: This 11:9, where Paul quotes from the Greek
description applies to Jesus’ suffering translation of this verse.
69:9 Though the psalmist concerns
himself with God and all that is holy, in- (Matt 27:34, 48; Luke 23:36; John 69:23 and make their bodies shake
sults have been his earthly reward. This 19:28-29). continually: Greek version reads and
verse was later applied to Jesus’ anger 69:22-28 See “Prayers for Vengeance” let their backs be bent forever. Cp. Rom
at the Temple’s money changers (John at Ps 137, p. 1017. 11:10, where Paul quotes from the
2:17) and to his undeserved suffering 69:22-23 The psalmist wants God Greek translation.
(Rom 15:3). to transfer his suffering (69:3) to his 69:25 Peter quoted this verse after the
69:10-12 When the psalmist denies enemies. Paul applied these words to death of Judas Iscariot (Acts 1:20).
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27 Pile their sins up high, May those who take delight in my 69:28
Exod 32:32-33
and don’t let them go free. trouble Luke 10:20
28 Erase their names from the Book of Life; Rev 3:5; 13:8; 20:15
be turned back in disgrace.
69:30
don’t let them be counted among the 3 Let them be horrified by their shame, Ps 28:7; 50:14-15
righteous. for they said, “Aha! We’ve got him 69:31
Ps 50:13-14
29 I am suffering and in pain. now!”
69:32
4 But may all who search for you Ps 22:26; 34:2
Rescue me, O God, by your saving
power. be filled with joy and gladness in you. 69:34
Ps 148:1-13
May those who love your salvation
30 Then I will praise God’s name with 69:35
repeatedly shout, “God is great!” Ps 147:2
singing, 5 But as for me, I am poor and needy; Isa 44:26
and I will honor him with please hurry to my aid, O God. 69:36
Ps 25:13
thanksgiving. You are my helper and my savior; 70:1-5
31 For this will please the Lord more than //Ps 40:13-17
O Lord, do not delay.
sacrificing cattle, 70:2
Ps 35:4, 26
more than presenting a bull with its PSALM 71
1 O Lord, I have come to you for 71:1
horns and hooves. Ps 25:2-3; 31:1-3
32 The humble will see their God at work protection; 71:2
and be glad. don’t let me be disgraced. Ps 17:6; 31:1
2 Save me and rescue me, 71:3
Let all who seek God’s help be Deut 33:27
encouraged. for you do what is right. Ps 18:2

33 For the Lord hears the cries of the Turn your ear to listen to me, 71:5
Ps 22:9-11
needy; and set me free. Jer 17:7, 17
3 Be my rock of safety 71:6
he does not despise his imprisoned Ps 22:9-10; 34:1
people. where I can always hide. Isa 46:3
Give the order to save me, 71:7
34 Praise him, O heaven and earth, Ps 61:3
for you are my rock and my fortress.
the seas and all that move in them. 4 My God, rescue me from the power of
35 For God will save Jerusalem
the wicked,
and rebuild the towns of Judah. from the clutches of cruel oppressors.
His people will live there 5 O Lord, you alone are my hope.
and settle in their own land. I’ve trusted you, O Lord, from
36 The descendants of those who obey him
childhood.
will inherit the land, 6 Yes, you have been with me from birth;
and those who love him will live there from my mother’s womb you have
in safety. cared for me.
PSALM 70 No wonder I am always praising you!
For the choir director: A psalm of David, 7 My life is an example to many,
asking God to remember him. because you have been my strength
1 Please, God, rescue me! and protection.
Come quickly, Lord, and help me. 8 That is why I can never stop praising
2 May those who try to kill me you;
be humiliated and put to shame. I declare your glory all day long.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
69:28 Erase their names from the Book 69:35 Jerusalem: Hebrew Zion. See of someone abandoned by God. The
of Life: Cp. 1:5-6; 9:5; Rev 3:5; 20:15; “Mount Zion, the City of God” at Ps 48, psalmist experienced God’s power and
21:22-27. p. 947. protection in his youth (71:5-8) and now
69:29-33 The psalmist prays that his 69:36 God’s people will inherit the land prays for rescue from the adversaries
pain will turn to praise. because the wicked will perish (see who stalk him in his old age (71:9-13).
37:8-9). Even in the midst of his peril, he contin-
69:31 Making a vow often included ues to tell of God’s past faithfulness and
a sacrifice (20:3; 51:19; cp. 50:13-14; Ps 70 This psalm, nearly identical to
40:13-17, contains an urgency (70:1, 5) looks forward with hope to a time when
51:16). he can testify to the next generation
that fits with the surrounding psalms
69:32-33 despise: See 22:24; cp. Matt (cp. 69:17; 71:12). that God is faithful and righteous.
25:36; Heb 13:3. 70:TITLE asking God to remember him: 71:1-4 The poet has learned to ac-
69:34-36 The psalmist prays for Zion, The meaning of this phrase is unknown knowledge God as the reliable rock who
offering a new petition from a new (also found in 38:TITLE). will do what is right toward him and his
circumstance. He applies the prayer oppressors. See also 31:1-3.
Ps 71 This untitled lament by an
(69:1-33) to the desperate condition of aging believer is more of a confession 71:5-6 The psalmist has trusted God
Judah (see 51:18-19). of confidence and hope than the cry throughout his life (see 22:9).
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71:9 9 And now, in my old age, don’t set me 17 O God, you have taught me from my
Ps 92:14
71:10 aside. earliest childhood,
Matt 27:1 Don’t abandon me when my strength and I constantly tell others about the
71:11
Ps 3:2; 7:2
is failing. wonderful things you do.
10 For my enemies are whispering 18 Now that I am old and gray,
71:12
Ps 22:9-11 against me. do not abandon me, O God.
71:13 They are plotting together to kill me. Let me proclaim your power to this new
Ps 35:4, 26
71:15
11 They say, “God has abandoned him. generation,
Ps 35:28; 40:5 Let’s go and get him, your mighty miracles to all who come
71:16 for no one will help him now.” after me.
Ps 106:2
71:18 12 O God, don’t stay away. 19 Your righteousness, O God, reaches to
Ps 22:31; 78:4, 6
My God, please hurry to help me. the highest heavens.
71:19
Deut 3:24 13 Bring disgrace and destruction on my You have done such wonderful things.
Ps 35:10; 57:10
Luke 1:49 accusers. Who can compare with you, O God?
20 You have allowed me to suffer much
71:20 Humiliate and shame those who want
Ps 23:4; 60:3-4;
to harm me. hardship,
119:25
Hos 6:2 14 But I will keep on hoping for your help; but you will restore me to life again
71:22 I will praise you more and more. and lift me up from the depths of the
Ps 33:2; 89:18; 147:7
f
zamar (2167) 15 I will tell everyone about your earth.
Ps 92:1 21 You will restore me to even greater honor
righteousness.
All day long I will proclaim your and comfort me once again.
saving power, 22 Then I will praise you with music on the
though I am not skilled with words. harp,
16 I will praise your mighty deeds, because you are faithful to your
O Sovereign Lord. promises, O my God.
I will tell everyone that you alone are I will fsing praises to you with a lyre,
just. O Holy One of Israel.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Music in Ancient Israel (Ps 71:22-23)

Gen 4:21 The earliest nomadic peoples made music. The first musician mentioned in the Bible is
Exod 28:34-35 “Jubal . . . the first of all who play the harp and flute” (Gen 4:21). Music and sound were sig-
2 Sam 6:5
2 Chr 7:6 nificant from the beginning of Israel’s worship in the Tabernacle. In Exodus 28:34-35, Aaron’s
robe is described as having bells attached to the lower hem that sounded as he entered the
Holy Place. In the OT, the first liturgical music mentioned is in the narrative of the transfer of
the Ark—David and the Israelites sang, played instruments, and danced to the glory of the
Lord (2 Sam 6:5).
This music bore little resemblance to the stately ceremony of Solomon’s Temple that is
described later (2 Chr 7:1-6). Singers and musicians for the Temple worship were chosen from
the tribe of Levi (1 Chr 25:1, 7). They rotated their participation in the weekday, Sabbath, and
high holy day services.
David is recognized as inventing the musical instruments used in the Temple (2 Chr 7:6).
In the postexilic era, the Levitical singers that are mentioned were the descendants of Asaph,
the singing-master appointed by David (Ezr 2:41; Neh 7:44; 11:22-23). From passages such as
these, we understand that liturgical music and organization originated in David’s time.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
71:9-18 The aging believer turns to the gether (2:2; 21:11; 31:13; 35:4; 63:9-10). to transform his misery and weakness
Lord for hope. As questions from his ad- 71:14 The psalmist contrasts his own into abundant life.
versaries get under his skin and his own 71:20 lift me up from the depths: The
goodness with his enemies’ evil; he
strength fails, he asks God to answer psalmist hopes for the renewal of
his prayers. He does not seek answers centers his life in the Lord, even during
hard times (see 9:17-18; 27:13-14). an abundant earthly life. This later
to prayer for himself but so that he can became grounds for belief in the resur-
tell the story to the next generation. 71:15 though I am not skilled with rection of the dead.
71:9 The poet prays for continued words: Or though I cannot count it. The
71:21 Being assured of God’s comfort
fellowship with God (see 9:10; 51:11). Hebrew can be translated either way.
also assures the poet of God’s presence,
In his weakness, he needs the Lord’s 71:19-21 God’s righteous character care, and goodness (23:4, 6; 86:17).
strength even more (see 143:7). provides encouragement and strength God’s comfort enhances the psalmist’s
71:10 In their plotting, the psalmist’s in the midst of suffering. The wounded sense of being alive (see 119:50).
enemies take counsel and scheme to- psalmist confesses faith in God’s ability
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23 I will shout for joy and sing your 7 May all the godly flourish during his reign. 71:23
Ps 5:11; 103:4
praises, May there be abundant prosperity 71:24
for you have ransomed me. until the moon is no more. Ps 35:28; 71:13
24 I will tell about your righteous deeds 8 May he reign from sea to sea, 72:1
1 Kgs 3:9
all day long, and from the Euphrates River to the 72:2
for everyone who tried to hurt me ends of the earth. Ps 82:3
Isa 9:7; 11:2-5
has been shamed and humiliated. 9 Desert nomads will bow before him;
72:3
PSALM 72 his enemies will fall before him in Isa 9:5-6
Mic 4:3-4
A psalm of Solomon. the dust. Zech 9:10
10 The western kings of Tarshish and other 72:4
1 Give your love of justice to the king, Isa 11:4
distant lands 72:5
O God, will bring him tribute. Ps 89:36-37
and righteousness to the king’s son. The eastern kings of Sheba and Seba 72:6
2 Help him judge your people in the right Deut 32:2
will bring him gifts. Ps 65:10
way; 11 All kings will bow before him, Hos 6:3
72:7
let the poor always be treated fairly. and all nations will serve him. Ps 92:12
3 May the mountains yield prosperity for
72:8
12 He will rescue the poor when they cry to
all, Exod 23:31
Zech 9:10
and may the hills be fruitful. him;
72:9
4 Help him to defend the poor, he will help the oppressed, who have Isa 49:23
Mic 7:17
to rescue the children of the needy, no one to defend them.
13 He feels pity for the weak and the needy, 72:10
and to crush their oppressors. Ps 45:12; 68:29
Isa 42:4, 10; 60:6
5 May they fear you as long as the sun and he will rescue them.
14 He will redeem them from oppression 72:11
shines, Ps 86:9; 138:4
as long as the moon remains in the and violence, Isa 49:23
72:12
sky. for their lives are precious to him. Job 29:12
Yes, forever! 15 Long live the king! 72:14
Ps 116:15
6 May the king’s rule be refreshing like May the gold of Sheba be given to him. 72:15
Isa 60:6
spring rain on freshly cut grass, May the people always gpray for him g
palal (6419)
like the showers that water the earth. and bless him all day long. Isa 45:20

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
71:22-24 As he awaits God’s rescue, the 72:5 May they fear you: In Hebrew, The eastern kings of Sheba came from
psalmist prepares himself to declare this clause seems to be a response to an area in southern Arabia, home of
with instruments and voice that God is the enforcement of justice. The Greek the queen of Sheba (1 Kgs 10). Seba
faithful and righteous. version reads May they endure, which was probably located somewhere south
Ps 72 This royal psalm closes Book makes this a prayer for longevity (21:4; of Egypt, perhaps on the western shore
Two, with 72:18-20 functioning as an 72:15, 17). of the Red Sea across from Sheba. The
epilogue to all of Book Two. The psalm- 72:6-7 The administration of justice is gifts offered to the king represented a
ist reflects on the prospects of David’s refreshing like spring rain, enabling the tribute and a token of submission.
royal line and on Zion (see Pss 46, 48). godly to flourish (see Isa 45:8) like flow- 72:11 All kings and all nations must
He prays that Israel’s kings will be good ers. until the moon is no more: This submit to the messianic king. The hope
and prosperous, extending the Lord’s phrase means forever (see 89:36-37). expressed in Ps 2:10-11 will be realized
blessing on his people throughout the (see 96:1-3; 1 Cor 15:25) when other
72:8-11 The anointed king will rule
whole earth. The surpassing righteous- leaders and peoples bow before and
over the whole world. Even hostile
ness and dominion sought in this prayer serve this king.
foreshadow the coming of Jesus, the nations will submit to him. In the
Son of David. ancient Near East, bearing gifts to the 72:12-14 The anointed king will rescue
king acknowledged his success and his the needy. He is not only the judge but
72:1-7 The blessings of justice create a reputation (see 1 Kgs 10). also a father to the poor (10:14, 17;
balance in nature, resulting in harmony, 68:5).
prosperity, and fertility. 72:8-9 from sea to sea: This phrase
represents the whole world. Solomon’s 72:12 To rescue the poor means to
72:1 love of justice . . . righteousness: kingdom extended from the Euphrates bring an end to the rule of their op-
Kings in the ancient Near East were River (literally the river) in the east pressors.
expected to represent justice; the stan- to the Philistine territory in the west
dard for Israel’s kings was much higher (1 Kgs 4:21; see Ps 80:8-11; 89:19-25), 72:13 Like a father, the king feels pity
because the Lord was their model. where the Mediterranean Sea appeared for those in need (see Mal 3:17).
72:3 The administration of justice to be at the ends of the earth (see 2:8). 72:15-17 The just kingdom will be long-
transforms the earth into fruitfulness, Everyone will bow before this king, lasting and universal. The summary
abundance, harmony, and goodness including the desert nomads (72:9), his combines the themes of abundance of
(see Isa 32:16-17). enemies, and all the kings of the world crops, longevity, tribute of the nations,
72:4 A just ruler will defend the poor (see Mic 7:17). and the prayer of the nations.
against injustice, rescue them from 72:10 The western kings of Tarsh- 72:15 The people will bless him, fulfill-
violence, and bring their oppressors to ish came from a major colony in the ing God’s promise to Abraham (Gen
account for their wrongdoing. western basin of the Mediterranean. 12:3; see Ps 133:3).
965 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 7 3 : 1 3

72:16 16 May there be abundant grain throughout 3 For I envied the proud
Job 5:25
72:17 the land, when I saw them prosper despite their
Gen 12:3; 22:18 flourishing even on the hilltops. wickedness.
Ps 89:36
72:18
May the fruit trees flourish like the trees 4 They seem to live such painless lives;
Exod 15:11 of Lebanon, their bodies are so healthy and strong.
Ps 41:13; 77:14
and may the people thrive like grass 5 They don’t have troubles like other
72:19
Num 14:20-21 in a field. people;
Neh 9:5 17 May the king’s name endure forever;
they’re not plagued with problems
73:1
Ps 24:3-4; 51:10 may it continue as long as the sun like everyone else.
Matt 5:8 shines. 6 They wear pride like a jeweled necklace
73:2
Ps 94:18
May all nations be blessed through him and clothe themselves with cruelty.
73:3
and bring him praise. 7 These fat cats have everything
Ps 37:1, 7
Jer 12:1 18 Praise the Lord God, the God of Israel, their hearts could ever wish for!
8 They scoff and speak only evil;
73:5 who alone does such wonderful
Job 21:9-10
things. in their pride they seek to crush
73:6
Ps 109:18 19 Praise his glorious name forever! others.
9 They boast against the very heavens,
73:7 Let the whole earth be filled with his
Job 15:27-28
glory. and their words strut throughout the
Ps 17:10
73:8 Amen and amen! earth.
Ps 1:1; 17:10 10 And so the people are dismayed and
Jude 1:16 20 (This ends the prayers of David son of
confused,
73:11
Job 22:13
Jesse.) drinking in all their words.
73:12 11 “What does God know?” they ask.
Ps 49:6 3. BOOK THREE (PSS 73–89) “Does the Most High even know what’s
73:13
Job 21:15; 34:9 PSALM 73 happening?”
Ps 26:6 12 Look at these wicked people—
A psalm of Asaph.
1 Truly God is good to Israel,
enjoying a life of ease while their
riches multiply.
to those whose hearts are pure.
2 But as for me, I almost lost my footing. 13 Did I keep my heart pure for nothing?

My feet were slipping, and I was Did I keep myself innocent for no
almost gone. reason?
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
72:16 the trees of Lebanon: Lebanon over the whole world, and he deter- 73:2-3 The poet sees the prosperity
was renowned for its lumber (see note mines the time for judgment (Ps 75). of the wicked as unfair (see 72:7) and
on 2 Chr 2:8). Ps 73 This wisdom psalm (see “Wisdom resents it. The psalmist’s feet were slip-
72:18-19 This doxology concludes Book Psalms” at Ps 37, p. 937) examines the ping from the way of wisdom and godli-
Two of the Psalter. injustice of the prosperity of the wicked. ness (see 17:5; 37:31), but God kept him
The psalmist affirms that God is good from falling off the trail entirely (38:16;
72:20 This parenthetical note ends 66:9; 94:18; 121:3). when I saw them
to the godly but his own experience dif-
Book Two, which consists mostly of prosper: Cp. 72:3, 7.
fers (73:2-12). Nearly overcome by his
prayers of David. Books Three to Five
doubts (73:13-16), the psalmist meets 73:4-12 The psalmist presents a carica-
were probably compiled after Book the Lord in the sanctuary and gains a
Two; they include additional psalms of ture of the bliss of the wicked (cp. Ps 1).
perspective that stretches beyond his
David (Pss 86, 101, 103, 108–110, 122, life and renews his confidence in God 73:6 The proud adorn themselves with
124, 131, 133, 138–145). (73:17-26). His disturbing doubts stir pride and cruelty rather than wisdom
Book Three (Pss 73–89) Book Three a greater passion for truth. He knows (Prov 1:9).
begins with the problem of inequity in that he can trust God and that God will 73:9 The proud boast, claiming that
the world: The wicked enjoy prosperity rescue him (73:27-28). they own everything and are not sub-
while the righteous suffer. Psalm 73 73:TITLE Asaph was a Levitical singer ject to anyone (see 2:1-3).
also prepares readers to contemplate appointed by David (1 Chr 6:39); his
the collapse of David’s dynasty, which 73:13-17 Recognizing the ramifications
descendants were singers and instru-
forms the context for the end of Book mentalists (1 Chr 15:16-17). Many of the of his discouragement and doubt, the
Three (Ps 89). Book Three consists of psalms of Asaph (Pss 50, 73–83) were psalmist turns to the Lord and receives
two collections: (1) psalms by Asaph probably written by Asaph’s descen- special insight.
that focus on the restoration of God’s dants at a later time in Israel’s history 73:13-14 These rhetorical questions ex-
people and the judgment of his en- (e.g., Ps 74). pect a discouraging “yes” for an answer.
emies (Pss 73–83); and (2) psalms by the The psalmist wonders if godliness has
73:1 People whose hearts are pure are
“Sons of Korah” (Pss 84–89). renewed by God’s Spirit (51:10), commit become a meaningless ritual (see Mal
Pss 73–75 The apparent prosperity of themselves to lives of godliness, keep 3:14-15). My heart refers to his whole
the wicked (Ps 73) and God’s apparent away from anything that is sinful, and being. The psalmist’s pain comes from
rejection of his people (Ps 74) raise ques- enjoy God’s presence (see 24:3-4 and discipline and rebuke (39:11; Prov 1:23,
tions about his justice. God is sovereign notes). 25; 12:1).
P S A L M 7 3 : 1 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 966

14 I get nothing but trouble all day long; 28 But as for me, how good it is to be near 73:14
Ps 38:5-6; 118:18
every morning brings me pain. God! 73:16
15 If I had really spoken this way to others, I have made the iSovereign Lord my Eccl 7:15; 8:16-17
shelter, 73:17
I would have been a traitor to your Ps 27:4
and I will tell everyone about the
people. 73:19
16 So I tried to understand why the wicked
wonderful things you do. Num 16:21
Isa 47:11
prosper. PSALM 74 73:22
Eccl 3:18
But what a difficult task it is! A psalm of Asaph.
73:24
17 Then I went into your sanctuary, O God, Ps 32:8; 48:14
1 O God, why have you rejected us so long?
and I finally understood the destiny of Why is your anger so intense against
73:26
Ps 16:5; 38:10
the wicked. the sheep of your own pasture?
h
tsur (6697)
Ps 78:35
18 Truly, you put them on a slippery path
2 Remember that we are the people you
73:27
and send them sliding over the cliff to chose long ago, Ps 37:20
destruction. the tribe you redeemed as your own 73:28
19 In an instant they are destroyed, Ps 40:5; 71:7
special possession! Heb 10:22
completely swept away by terrors. And remember Jerusalem, your home
i
’adonay Yahweh
(0136, 3068)
20 When you arise, O Lord,
here on earth. Isa 61:1

you will laugh at their silly ideas 3 Walk through the awful ruins of the 74:1
Deut 29:20
as a person laughs at dreams in the city; Ps 44:9; 89:46
morning. see how the enemy has destroyed 74:2
Deut 32:6, 9
21 Then I realized that my heart was your sanctuary. Ps 68:16
bitter, 4 There your enemies shouted their
74:3
Ps 79:1
and I was all torn up inside. victorious battle cries; Isa 61:4
22 I was so foolish and ignorant— 74:5
there they set up their battle Jer 46:22
I must have seemed like a senseless standards. 74:7
animal to you. 5 They swung their axes 2 Kgs 25:9
23 Yet I still belong to you;
j
mishkan (4908)
like woodcutters in a forest. Ps 78:60

you hold my right hand. 6 With axes and picks, 74:8

24 You guide me with your counsel, Ps 83:4
they smashed the carved paneling. 74:9
leading me to a glorious destiny. 7 They burned your sanctuary to the Lev 24:16
25 Whom have I in heaven but you? Ps 78:43
ground. k
nabi’ (5030)
I desire you more than anything on They defiled the jplace that bears your Isa 8:3

earth. name.
26 My health may fail, and my spirit may 8 Then they thought, “Let’s destroy
grow weak, everything!”
but God remains the hstrength of my So they burned down all the places
heart; where God was worshiped.
he is mine forever. 9 We no longer see your miraculous signs.
27 Those who desert him will perish, All the kprophets are gone,
for you destroy those who abandon and no one can tell us when it will
you. end.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
73:15-16 If the psalmist had verbalized the prosperity of the wicked had given his special covenant relationship with
his suspicions about the futility of godly him a bitter spirit. his people.
living, he would have discouraged God’s 73:24 The Lord leads the godly through 74:1 God rejected his people because
people and given God’s enemies an op- their troubles and changes their misery their sin aroused his anger (106:34-46).
portunity to blaspheme (cp. John 13:20). into splendor. Like a tender shepherd, God cares for
Instead, the psalmist internalizes the his people, the sheep of his pasture (Ps
problem and reflects on it. 73:25-26 Nothing in heaven or on earth
23; 100:3).
is better than being near God.
73:17-20 At this time, God’s sanctuary 74:2 The Lord chose and redeemed Israel
was the Temple in Jerusalem. There, in Ps 74 The psalmist laments the destruc-
from Egypt in the Exodus (cp. Exod 15:13).
God’s presence, the psalmist receives tion of the Temple in Jerusalem (586 BC)
your own special possession: This is
special insight (cp. 18:6). God deals with vivid imagery, questions, fresh
another expression for “your people”
with the wicked over the long term. He memories, and a direct appeal for the (28:9; 78:62; 94:14; 106:40). Jerusalem:
waits patiently and gives them time to Lord to act (74:19-23). Hebrew Mount Zion. See “Mount Zion,
repent (Ezek 33:11; 2 Pet 3:9); those 74:TITLE psalm: Hebrew maskil. This the City of God” at Ps 48, p. 947.
who do not repent will get what they may be a literary or musical term. 74:3-8 Like a guide, the psalmist points
deserve. 74:1-2 In the aftermath of Jerusalem’s out to the Lord what took place during
73:21-22 The psalmist’s feelings about fall, it seemed that God had forgotten the destruction of Jerusalem in 586 BC.
967 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 7 5 : 1 0

74:10 10 How long, O God, will you allow our 23 Don’t overlook what your enemies have
Ps 44:16
74:11 enemies to insult you? said
Ps 59:13 Will you let them dishonor your name or their growing uproar.
74:12
Ps 44:4
forever? PSALM 75
a
yeshu‘ah (3444) 11 Why do you hold back your strong right
Isa 30:15 For the choir director: A psalm of Asaph.
hand? A song to be sung to the tune “Do Not
74:13
Exod 14:21 Unleash your powerful fist and Destroy!”
74:15 destroy them.
Exod 14:21-22; 17:5-6 1 We thank you, O God!
74:16 12 You, O God, are my king from ages past,
Gen 1:14-18 We give thanks because you are near.
Ps 136:7-8 bringing asalvation to the earth. People everywhere tell of your
13 You split the sea by your strength
74:17 wonderful deeds.
Gen 8:22
Acts 17:26
and smashed the heads of the sea
2 God says, “At the time I have planned,
74:18
monsters.
Deut 32:6 14 You crushed the heads of Leviathan I will bring justice against the wicked.
Ps 39:8; 74:10 3 When the earth quakes and its people
74:20
and let the desert animals eat him.
Gen 17:7 15 You caused the springs and streams to live in turmoil,
Ps 106:45
gush forth, I am the one who keeps its
74:21
Ps 35:10 and you dried up rivers that never foundations firm. Interlude
Isa 41:17 run dry. 4 “I warned the proud, ‘Stop your
74:22 16 Both day and night belong to you;
Ps 43:1 boasting!’
74:23 you made the starlight and the sun. I told the wicked, ‘Don’t raise your fists!
Ps 65:7 17 You set the boundaries of the earth, 5 Don’t raise your fists in defiance at the
75:1
Ps 44:1; 71:17
and you made both summer and heavens
75:3 winter. or speak with such arrogance.’ ”
1 Sam 2:8 6 For no one on earth—from east or west,
Ps 46:6 18 See how these enemies insult you,
75:5 Lord. or even from the wilderness—
Ps 94:4
A foolish nation has dishonored your should raise a defiant fist.
75:7 7 It is God alone who bjudges;
1 Sam 2:7 name.
b
shapat (8199) 19 Don’t let these wild beasts destroy your he decides who will rise and who will
Ps 82:1

turtledoves. fall.
75:9 8 For the Lord holds a cup in his hand
Ps 40:10 Don’t forget your suffering people
75:10
forever. that is full of foaming wine mixed
Ps 89:17; 148:14
with spices.
20 Remember your covenant promises,
He pours out the wine in judgment,
for the land is full of darkness and and all the wicked must drink it,
violence! draining it to the dregs.
21 Don’t let the downtrodden be
9 But as for me, I will always proclaim
humiliated again.
what God has done;
Instead, let the poor and needy praise
I will sing praises to the God of Jacob.
your name. 10 For God says, “I will break the strength
22 Arise, O God, and defend your cause. of the wicked,
Remember how these fools insult you but I will increase the power of the
all day long. godly.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
74:12 my king from ages past: The 74:16 starlight: Or moon; Hebrew reads heavens—the dwelling place of God.
psalmist acknowledges God’s power light. Through their boasting they insist that
and his historical bond with Israel (5:2; 74:19-23 The poet urges God to act. they are wiser than God.
44:4; 84:3). 75:6 No creature has the right to rebel
Ps 75 This hymn of thanksgiving
74:14 The identification of Leviathan includes two direct messages from God against its Creator. should raise a defi-
is disputed, ranging from an earthly ant fist: Literally should lift.
that provide assurance of his justice
creature to a mythical sea monster in 75:7-8 The Lord alone is the Judge, with
(75:2-3, 10). The Lord rebukes arrogant
ancient literature (see 104:26; Job 3:8; the power to exalt and humble (see
people who defy him, promising to
41:1, 12, 22, 31; Isa 27:1). Here, its 1 Sam 2:7; Luke 1:52).
forcibly humble them (75:4-8). Together,
multiple heads point to the mythical
monster. the community and the psalmist
respond with thanksgiving for God’s
74:15 springs and streams to gush character (75:1, 9).
forth: God provided water in the desert
for his people (see 68:8-9; Exod 17:6); 75:2-8 The Lord will bring justice in his
he dried up the Red Sea (Exod 14:21) own time.
and the Jordan River (Josh 3:17). 75:4-5 The wicked arrogantly defy the
P S A L M 7 6 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 968

PSALM 76 11 Make vows to the Lord your God, and 76:2

Ps 48:2-3; 132:13;
For the choir director: A psalm of Asaph. keep them. 135:21
A song to be accompanied by stringed Let everyone bring tribute to the 76:3
Ps 46:9
instruments. Awesome One. 76:5
12 For he breaks the pride of princes, Isa 10:12
1 God is honored in Judah;
his name is great in Israel. and the kings of the earth fear him. 76:6
Exod 15:1, 21
2 Jerusalem is where he lives;
PSALM 77 76:7
Ps 89:7
Mount Zion is his home. For Jeduthun, the choir director: A psalm Nah 1:6
3 There he has broken the fiery arrows of Rev 6:17
of Asaph.
the enemy, 1 I cry out to God; yes, I shout.
76:8
1 Chr 16:30
the shields and swords and weapons 76:9
of war. Interlude Oh, that God would listen to me! Ps 9:7-9; 72:4
2 When I was in deep trouble, 76:10
4 You are glorious and more majestic Exod 9:16
I searched for the Lord. Rom 9:17
than the everlasting mountains. All night long I prayed, with hands lifted 77:2
5 Our boldest enemies have been
toward heaven, Job 11:13
Ps 50:15; 88:9
plundered. but my soul was not comforted. Isa 26:9, 16
They lie before us in the sleep of 3 I think of God, and I moan, 77:3
death. overwhelmed with longing for his
Ps 43:5; 61:2; 142:2-3
77:5
No warrior could lift a hand help. Interlude Ps 143:5
against us. 77:6
6 At the blast of your breath, O God of 4 You don’t let me sleep. Ps 42:8

Jacob, I am too distressed even to pray! 77:8

Ps 89:49
5 I think of the good old days,
their horses and chariots lay still. 77:9
long since ended, Ps 25:6
7 No wonder you are greatly feared!
6 when my nights were filled with joyful
Who can stand before you when your songs.
anger explodes? I search my soul and ponder the
8 From heaven you sentenced your
difference now.
enemies; 7 Has the Lord rejected me forever?
the earth trembled and stood silent Will he never again be kind to me?
before you. 8 Is his unfailing love gone forever?
9 You stand up to judge those who do evil,
Have his promises permanently
O God,
failed?
and to rescue the oppressed of the 9 Has God forgotten to be gracious?
earth. Interlude
10 Human defiance only enhances your
Has he slammed the door on his
compassion? Interlude
glory,
for you use it as a weapon. 10 And I said, “This is my fate;

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 76 This psalm appears to celebrate anything in the created order (8:1; opportunity for prayer and meditation
a victory. The victory might have been 29:4; 111:3). than the everlasting (77:6, 11; see 6:6; 16:7; 17:3; 30:5;
recent, such as over the Assyrians (see mountains: As in Greek version; Hebrew 63:6; 119:55, 62, 148).
note on 76:TITLE; see also Isa 37); or the reads than mountains filled with beasts 77:3 I think of God: God’s people inevi-
psalm might be recalling God’s great of prey. tably face difficult times, but recalling
acts of rescue in the past. 76:7-9 The needy await their victorious his mighty acts at the beginning of their
76:TITLE to be accompanied by stringed God, while the wicked stand in fear of relationship assures them of God’s com-
instruments: Greek version reads for the him. mitment. Feeling overwhelmed, the
Assyrian. psalmist is unable to deal with the crisis
76:7 The word translated feared (He-
76:1-3 God’s victory over Zion’s brew nora’ ) is a wordplay on the word (142:3; 143:4).
enemies foreshadows his worldwide translated “glorious” in 76:4 (Hebrew 77:4-6 As the psalmist meditates at
victory over all his enemies. na’or ). night, he feels so disturbed that he
76:2 Jerusalem: Hebrew Salem, another 76:10 for you use it as a weapon: The cannot sleep or speak. He has pleasant
name for Jerusalem (see Gen 14:18). meaning of the Hebrew is uncertain. memories of the past, but he cannot
76:3 God brings an end to the attacks look beyond the present moment into
Ps 77 The psalmist laments that God
of his enemies (see 46:9). has turned away from him, even the future.
76:4-6 The psalmist praises God for though he feels innocent. He reflects 77:7-9 The psalmist questions his status
his achievement and for his glorious on his situation (77:3, 6, 12) and finds before God.
majesty. hope (see 25:5) in remembering God’s 77:7 Feeling rejected (see 43:2), the
76:4 The victorious king’s splendor, past deeds (77:11). psalmist asks if the situation is perma-
glory, and majesty are greater than 77:1-3 The night provides a special nent.
969 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 7 8 : 1 2

77:11
Exod 15:11
the Most High has turned his hand 2 for I will speak to you in a eparable.
Ps 86:8 against me.” I will teach you hidden lessons from our
77:12 11 But then I recall all you have done, past—
c
hagah (1897)
Ps 143:5 O Lord; 3 stories we have heard and known,
77:13 I remember your wonderful deeds of stories our ancestors handed down
Exod 15:11
Ps 86:8 long ago. to us.
12 They are constantly in my cthoughts. 4 We will not hide these truths from our
77:15
Exod 6:6
Deut 9:29
I cannot stop thinking about your children;
d
ga’al (1350) mighty works. we will tell the next generation
Ps 103:4
13 O God, your ways are holy. about the glorious deeds of the Lord,
77:16
Exod 14:21 Is there any god as mighty as you? about his power and his mighty
77:17 14 You are the God of great wonders! wonders.
Ps 68:33 5 For he issued his laws to Jacob;
77:18 You demonstrate your awesome
Judg 5:4 power among the nations. he gave his instructions to Israel.
77:19 15 By your strong arm, you dredeemed your He commanded our ancestors
Hab 3:15
people, to teach them to their children,
77:20 6 so the next generation might know
Exod 6:26; 13:21 the descendants of Jacob and Joseph.
Ps 78:52
Isa 63:11-13 Interlude them—
78:2 even the children not yet born—
16 When the Red Sea saw you, O God,
*Matt 13:34-35 and they in turn will teach their own
e
mashal (4912)
Prov 1:1
its waters looked and trembled! children.
78:3 The sea quaked to its very depths. 7 So each generation should set its hope
Ps 44:1 17 The clouds poured down rain;
anew on God,
78:4
Deut 11:19
the thunder rumbled in the sky. not forgetting his glorious miracles
Ps 22:30 Your arrows of lightning flashed. and obeying his commands.
78:5 18 Your thunder roared from the
8 Then they will not be like their
Deut 6:4-9
whirlwind; ancestors—
78:6
Deut 11:19 the lightning lit up the world! stubborn, rebellious, and unfaithful,
Ps 102:18 The earth trembled and shook. refusing to give their hearts to God.
78:7 19 Your road led through the sea,
Deut 4:2, 9
9 The warriors of Ephraim, though armed
Josh 22:5 your pathway through the mighty
78:8 waters— with bows,
Exod 32:9
Ezek 20:18 a pathway no one knew was there! turned their backs and fled on the
78:10 20 You led your people along that road like day of battle.
2 Kgs 18:12 10 They did not keep God’s covenant
a flock of sheep,
78:11
Ps 106:13 with Moses and Aaron as their and refused to live by his instructions.
shepherds. 11 They forgot what he had done—
78:12
Num 13:22 the great wonders he had shown
Isa 19:11 PSALM 78 them,
A psalm of Asaph. 12 the miracles he did for their ancestors
1 O my people, listen to my instructions. on the plain of Zoan in the land of
Open your ears to what I am saying, Egypt.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
77:10-12 The memories of God’s 78:TITLE psalm: Hebrew maskil. This (see 9:18; 27:14) and avoid being stub-
mighty works in the past fill the may be a literary or musical term. born, rebellious, and unfaithful (see
psalmist’s mind. 78:1-8 The prologue is an invitation to Deut 9:6-7; 10:16; 30:6; 31:27).
77:10 The psalmist fears that God’s learn wisdom. 78:9-11 Ephraim, the second son of
hand of protection (44:3; 77:15; Exod 78:2 The psalmist recites Israel’s story Joseph, received a special blessing from
6:6) and favor (16:7-8; 110:1) is now (78:5-72) in a parable in order to teach Jacob (Gen 48:15-20; 49:22-26; Deut
against him for no apparent reason. wisdom and insight. Jesus quoted 33:13-17). The land that his descen-
77:13-15 This central section of the this verse to explain why he taught in dants received included fertile valleys
poem reflects on God as the holy and parables (Matt 13:35). and strategic roads (Judg 8:2). However,
powerful redeemer. 78:3-4 This story of what God has done the people of Ephraim did not live in
should be told from generation to gen- obedience to God’s gracious covenant.
77:16 the Red Sea: Literally the waters.
The Canaanites attributed divine power eration (see Deut 6:20-25; Prov 4:1-4). 78:12-16 The focus shifts from Ephraim
to the sea, but God is the one who 78:5-6 The telling of the story should (78:9-11) to Israel as a whole as the
made the sea and uses it for his own motivate God’s people to obey what he psalmist reflects on God’s power in
purposes. commanded (Deut 6:4-9). Egypt (see 81:4-7) and in the wilderness.
Ps 78 This wisdom psalm exhorts the 78:7-8 God holds each generation 78:12 The miracles are the ten plagues
people to learn wisdom and faithfully responsible for its own response, which against Egypt that God performed dur-
pass it on. should be to maintain faith and hope ing Israel’s captivity (Exod 7–12).
P S A L M 7 8 : 1 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 970

13 For he divided the sea and led them 29 The people ate their fill. 78:13
Exod 14:21; 15:8
through, He gave them what they craved. 78:14
making the water stand up like walls! 30 But before they satisfied their craving, Exod 13:21
14 In the daytime he led them by a cloud, while the meat was yet in their 78:15
Exod 17:5-6
and all night by a pillar of fire. mouths, *1 Cor 10:4
15 He split open the rocks in the wilderness 31 the anger of God rose against them, 78:16
Num 20:8, 10-11
to give them water, as from a gushing and he killed their strongest men. 78:17
spring. He struck down the finest of Israel’s Heb 3:16
16 He made streams pour from the rock, young men. 78:18
Num 11:4-5
making the waters flow down like a 32 But in spite of this, the people kept *1 Cor 10:9-10
river! 78:19
sinning. Exod 16:3
17 Yet they kept on sinning against him, Num 21:5
Despite his wonders, they refused to
78:20
rebelling against the Most High in the trust him. Num 20:11
desert. 33 So he ended their lives in failure, 78:21
18 They stubbornly tested God in their Num 11:1
their years in terror.
hearts, 34 When God began killing them, 78:22-23
Heb 3:19
demanding the foods they craved. they finally sought him. 78:23
19 They even spoke against God himself, Mal 3:10
They repented and took God
saying, seriously.
78:24
Exod 16:4
“God can’t give us food in the 35 Then they remembered that God was *John 6:30-31
f
man (4478)
wilderness. their grock, Exod 16:15
20 Yes, he can strike a rock so water gushes
that God hMost High was their 78:26
Num 11:31
out, redeemer. 78:27
but he can’t give his people bread and 36 But all they gave him was lip service; Exod 16:13
meat.” they lied to him with their tongues.
Ps 105:40
21 When the Lord heard them, he was 37 Their hearts were not loyal to him.
78:29
Num 11:19-20
furious. They did not keep his covenant. 78:31
The fire of his wrath burned against 38 Yet he was merciful and iforgave their Num 11:33-34
Jacob. sins
78:32
Num 14:11
Yes, his anger rose against Israel, and did not destroy them all. 78:33
22 for they did not believe God Num 14:29, 34-35
Many times he held back his anger
or trust him to care for them. and did not unleash his fury!
78:34
Hos 5:15
23 But he commanded the skies to open;
39 For he remembered that they were 78:35
he opened the doors of heaven. merely mortal,
Deut 9:26; 32:4
24 He rained down fmanna for them to eat;
g
tsur (6697)
gone like a breath of wind that never Ps 89:26

he gave them bread from heaven. ‘elyon (5945)

h

25 They ate the food of angels!

returns. Ps 82:6

78:36
40 Oh, how often they rebelled against him
God gave them all they could hold. Exod 32:7-8
Ezek 33:31
26 He released the east wind in the heavens in the wilderness 78:38
and guided the south wind by his and grieved his heart in that dry Exod 34:5-6
Num 14:18-20
mighty power. wasteland. i
kapar (3722)
27 He rained down meat as thick as dust— 41 Again and again they tested God’s Ps 79:9

birds as plentiful as the sand on the patience 78:39

Job 7:16-17
seashore! and provoked the Holy One of Israel. Jas 4:14
28 He caused the birds to fall within their 42 They did not remember his power 78:41
2 Kgs 19:22
camp and how he rescued them from their 78:42
and all around their tents. enemies. Judg 8:34

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
78:13 God divided the sea when Israel 78:26-31 God powerfully satisfied the unbelief (78:7-8), was due to God’s
crossed through the Red Sea (see Exod people’s desires, but they did not re- compassion.
14–15). spond with gratitude or faith. Therefore, 78:34 They repented: This demonstra-
78:14 God used a cloud and a pillar of God exercised his justice. tion of zeal was not sincere.
fire to guide and protect Israel in the 78:32-39 Israel’s rebellion resulted 78:35-39 The Israelites remembered the
wilderness (Exod 13:21-22). in God’s judgment, but even their right doctrine (9:9; 91:1), but they did
78:17-31 Israel rebelled in the wilder- short-lived and insincere repentance not allow God to change their hearts
ness despite God’s abundant provision. motivated God to exercise forbearance. (Lev 26:41). God Most High: Hebrew
78:23-25 Abundance comes through the 78:33 An entire generation died in the ’el-‘elyon.
doors of heaven (Gen 8:2; 2 Kgs 7:2; Mal wilderness (Num 14:22-23, 28-35). 78:40-55 The Israelites rebelled even
3:10). Israel ate manna for forty years in 78:34-39 Israel’s continued existence, though the Lord had rescued them
the wilderness (Exod 16:31-36; John 6:31). in spite of the people’s rebellion and from powerful plagues.
971 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 7 8 : 6 0

78:43 43 They did not remember his miraculous guiding them safely through the
Exod 7:3
78:44 signs in Egypt, wilderness.
Exod 7:20
Ps 105:29
his wonders on the plain of Zoan. 53 He kept them safe so they were not
44 For he turned their rivers into blood, afraid;
78:45
Exod 8:6, 24 so no one could drink from the but the sea covered their enemies.
Ps 105:30-31
78:46
streams. 54 He brought them to the border of his
45 He sent vast swarms of flies to consume
Exod 10:14 holy land,
j
’arbeh (0697)
Prov 30:27 them to this land of hills he had won for
78:47 and hordes of frogs to ruin them. them.
Exod 9:23-25 46 He gave their crops to caterpillars; 55 He drove out the nations before them;
Ps 105:32
78:48 their harvest was consumed by he gave them their inheritance by lot.
Exod 9:19 j
locusts. He settled the tribes of Israel into
78:49 47 He destroyed their grapevines with hail
Exod 15:7 their homes.
k
mal’ak (4397)
Ps 91:11
and shattered their sycamore-figs
56 But they kept testing and rebelling
78:51
with sleet.
Exod 12:29-30 48 He abandoned their cattle to the hail, against God Most High.
Ps 105:36
their livestock to bolts of lightning. They did not obey his laws.
78:52 57 They turned back and were as faithless
Ps 77:20 49 He loosed on them his fierce anger—
78:53 all his fury, rage, and hostility. as their parents.
Exod 14:19-20, 27-28
He dispatched against them They were as undependable as a
78:54
Exod 15:17 a band of destroying kangels. crooked bow.
78:55 50 He turned his anger against them; 58 They angered God by building shrines to
Josh 23:4-5
Ps 44:1-2; 105:10-11 he did not spare the Egyptians’ lives other gods;
78:58 but ravaged them with the plague. they made him jealous with their
Lev 26:1
Deut 32:16, 21
51 He killed the oldest son in each Egyptian idols.
family, 59 When God heard them, he was very
78:59
Lev 26:30
Deut 32:19 the flower of youth throughout the angry,
78:60 land of Egypt. and he completely rejected Israel.
1 Sam 4:11 52 But he led his own people like a flock of 60 Then he abandoned his adwelling at
a
mishkan (4908)
Exod 25:9 sheep, Shiloh,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

God’s Anger (Ps 78:18-64)

Ps 2:5-9, 12; 6:1; The psalmists understood Israel’s exodus from Egypt as an object lesson about God’s anger
7:6, 11-13; 21:9; (78:18-64). God expressed his anger against the Egyptians while sparing his people (78:49-50).
27:9; 30:5; 38:1-10;
74:1; 79:5-6; 80:4; But Israel became the object of his wrath during the wilderness journey, when the people
85:2-7; 86:15; provoked the Lord to anger through their rebelliousness (78:31; 106:29, 32; see Rom 2:5).
90:9-11; 95:8-11;
102:10-11; 103:8-9; God took an oath that that rebellious generation would not enter his place of rest (95:8-11),
106:21-43; 110:5-7; and they died in the wilderness. But he restrained his wrath (78:38) and did not destroy Israel
145:8
Isa 64:9-12 as it deserved.
Lam 5:19-22 The Lord is just and righteous in his judgment (7:11); he is patient and slow to anger
Rom 2:5-11 (86:15; 103:8; 145:8). The wicked have stirred up God’s wrath and deserve his judgment (see
Eph 5:6
Rev 6:15-17; 11:18; 2:5, 12; 21:9; 56:7; 59:13; 69:24; 79:6; see also Rom 1:18). The purpose of his wrath is to
19:11-16 remove evildoers and extend his kingdom. Evil must come to an end, and the wicked must
perish for the godly to inherit the earth (Ps 37).
God’s people experience his wrath when they sin. The experience, though painful, is brief
in comparison to their joy in God’s mercy and goodness (30:5). He will not be angry forever
(103:9). God’s wrath brings death (106:23), but his forgiveness and mercy restore his people
(see 85:2-7).
God is love, and he loves people with justice and holiness. In love for us, he poured out
his anger on Jesus Christ (Rom 3:25; 5:9). Jesus received the full brunt of God’s wrath so that
he could atone for our sins and reconcile us to God. He saves his people (1 Jn 2:2) and rules
from heaven at God’s right hand (Heb 2:17). Jesus is now the agent of God’s wrath against the
wicked (2:5-9; 110:5-7; Eph 5:6; Rev 6:15-17; 11:18; 19:11-16).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
78:51 throughout the land of Egypt: the Promised Land. The people built 78:60 God abandoned his dwelling at
Literally in the tents of Ham. shrines to false gods and worshiped Shiloh because of the people’s idol wor-
idols (78:58) during the period of the ship (1 Sam 4:11; Jer 7:12).
78:56-64 Israel’s rebellion desecrated judges (e.g., Judg 2:11; 3:7; 17–18).
P S A L M 7 8 : 6 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 972

the Tabernacle where he had lived PSALM 79 78:61

1 Sam 4:17
among the people. A psalm of Asaph. 78:62
61 He allowed the Ark of his might to be 1 O God, pagan nations have conquered Judg 20:21
1 Sam 4:10
captured; your land, 78:63
he surrendered his glory into enemy your special possession. Num 11:1
Jer 7:34; 16:9
hands. They have defiled your holy Temple 78:64
62 He gave his people over to be butchered and made Jerusalem a heap of ruins. 1 Sam 22:18
2 They have left the bodies of your servants 78:65
by the sword, Isa 42:13
because he was so angry with his own as food for the birds of heaven. 78:66
The flesh of your godly ones 1 Sam 5:6
people—his special possession.
63 Their young men were killed by fire;
has become food for the wild animals. 78:68
3 Blood has flowed like water all around Ps 87:1-2
b
bakhar (0977)
their young women died before Jerusalem; Ps 135:4

singing their wedding songs. no one is left to bury the dead. 78:69
64 Their priests were slaughtered, 1 Kgs 6:1-38
4 We are mocked by our neighbors,
78:70
and their widows could not mourn an object of scorn and derision to 1 Sam 16:10-12
their deaths. those around us. 78:71
2 Sam 5:2; 7:8
65 Then the Lord rose up as though waking 5 O Lord, how long will you be angry with 1 Chr 11:2
78:72
from sleep, us? Forever? 1 Kgs 9:4
like a warrior aroused from a How long will your jealousy burn like c
ra‘ah (7462)
Isa 40:11
fire?
drunken stupor. 6 Pour out your wrath on the nations that 79:1
66 He routed his enemies Ps 74:2-7
refuse to acknowledge you— Jer 26:18
Lam 1:10
and sent them to eternal shame. on kingdoms that do not call upon
67 But he rejected Joseph’s descendants; 79:2
your name. Deut 28:26
Jer 7:33; 16:4
he did not choose the tribe of 7 For they have devoured your people Israel,
79:3
Ephraim. making the land a desolate Jer 14:16
68 He bchose instead the tribe of Judah, wilderness. 79:4
8 Do not hold us guilty for the sins of our Ps 44:13
and Mount Zion, which he loved. 79:5
69 There he built his sanctuary as high as ancestors! Ps 74:1, 9-10
the heavens, Let your compassion quickly meet our Zeph 3:8
needs, 79:6
as solid and enduring as the earth. for we are on the brink of despair.
Jer 10:25
2 Thes 1:8
70 He chose his servant David,
9 Help us, O God of our salvation! 79:7
calling him from the sheep pens. Ps 53:4
71 He took David from tending the ewes Help us for the glory of your name. 79:8
Save us and dforgive our sins Ps 106:6; 142:6
and lambs Isa 26:5; 64:9
for the honor of your name.
and made him the shepherd of Jacob’s 10 Why should pagan nations be allowed to
79:9
2 Chr 14:11
descendants— scoff, Jer 14:7
d
kapar (3722)
God’s own people, Israel. asking, “Where is their God?” Prov 16:6

72 He ccared for them with a true heart

Show us your vengeance against the 79:10
Ps 115:2
and led them with skillful hands. nations,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
78:67 The tribe of Ephraim was not of the Temple and the disgraced bodies verbatim in Jer 10:25.
completely rejected, but God favored that littered the landscape. The psalm- 79:6 The repentant among God’s
Judah (78:68). ist then prays for forgiveness and rescue people ask him not to vent his anger on
78:68-69 In the choice of Mount Zion (79:8-9), as well as for God to pay back
them but on their wicked and unrepen-
instead of Shiloh as God’s sanctuary on the nation’s enemies (79:12-13). Other
tant enemies.
earth, God moved from the north to the psalms lamenting the Exile include Pss
south (see Ps 69). 42–44, 102, 107, 126, 137. 79:7 devoured your people Israel:
79:1-4 The poet laments the desecra- Literally devoured Jacob. See note on
78:70-72 The God who had turned 44:4.
against his own people (78:62) chose tion of the Temple and the success of
David, a shepherd (Gen 46:34; 1 Sam the enemy. 79:8 The people’s accumulation of
16:10-11), to become their shepherd 79:1 your special possession: This past sins contributed to the Exile (2 Kgs
(78:52; cp. 23:1). phrase might refer to the land, the 17:7-23; 24:3-4); however, the people
Temple (see 61:5), or the people (see perished because of their own sins (Jer
Ps 79 This lament describes the oc-
79:2; 78:71). 31:30; Ezek 18:20).
casion of Jerusalem’s fall in 586 BC.
The early history of Israel’s rebellions 79:5-8 The intensity of God’s judgment 79:9-11 The people ask God to rescue
described in Ps 78 provoked God’s surprises the people; they cry out in de- them. Although Israel’s sins caused the
wrath, resulting in the desolation of spair for compassion, forgiveness, and tragedy, the pagan nations must also be
Zion described here as the defilement relief. Verses 6-7 are repeated almost held responsible for the bloodshed.
973 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 8 0 : 1 7

79:12
Gen 4:15
for they have spilled the blood of your 7 Turn us again to yourself, O God of
Ps 74:10, 18, 22 servants. Heaven’s Armies.
79:13 11 Listen to the moaning of the prisoners. Make your face shine down upon us.
Ps 74:1; 95:7; 100:3
Isa 43:21 Demonstrate your great power by Only then will we be saved.
80:1 saving those condemned to die. 8 You brought us from Egypt like a
Exod 25:22
Ps 23:1; 77:20 12 O Lord, pay back our neighbors seven grapevine;
80:2
times you drove away the pagan nations and
Ps 35:23
for the scorn they have hurled at you. transplanted us into your land.
80:3 9 You cleared the ground for us,
Num 6:24-26 13 Then we your people, the sheep of your
Ps 31:16; 60:1
Lam 5:21 pasture, and we took root and filled the land.
10 Our shade covered the mountains;
80:4 will thank you forever and ever,
Ps 79:5; 84:8
praising your greatness from our branches covered the mighty
80:5
Ps 42:3; 102:9 generation to generation. cedars.
11 We spread our branches west to the
80:6
Ps 44:13; 79:4 PSALM 80 Mediterranean Sea;
80:8 For the choir director: A psalm of Asaph, to our shoots spread east to the
2 Chr 20:7
Ps 44:2 be sung to the tune “Lilies of the Covenant.” Euphrates River.
Isa 5:2, 7
Jer 2:21; 11:17 1 Please listen, O Shepherd of Israel, 12 But now, why have you broken down our
Ezek 17:6, 23
Amos 9:15 you who lead Joseph’s descendants walls
80:9 like a flock. so that all who pass by may steal our
Exod 23:28
Isa 5:2 O God, enthroned above the cherubim, fruit?
13 The wild boar from the forest
Hos 14:5 display your radiant glory
80:11 2 to Ephraim, Benjamin, and Manasseh. devours it,
Ps 72:8
80:12 Show us your mighty power. and the wild animals feed on it.
Ps 89:40 Come to rescue us! 14 Come back, we beg you, O God of
Isa 5:5
80:13 3 Turn us again to yourself, O God. Heaven’s Armies.
Jer 5:6
Make your face shine down upon us. Look down from heaven and see our
80:16
2 Chr 36:19 Only then will we be saved. plight.
Ps 39:11
Jer 52:13
4 O Lord God of Heaven’s Armies, Take care of this grapevine
80:17 how long will you be angry with our 15 that you yourself have planted,
Ps 89:21
e
ben ‘adam (1121,
prayers? this son you have raised for yourself.
0120) 5 You have fed us with sorrow 16 For we are chopped up and burned by
Ps 90:3
and made us drink tears by the our enemies.
bucketful. May they perish at the sight of your
6 You have made us the scorn of frown.
neighboring nations. 17 Strengthen the man you love,

Our enemies treat us as a joke. the eson of your choice.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
79:12 The Exile resulted in national 80:1-2 God is the Shepherd of Israel: 80:10-11 Solomon’s kingdom had
suffering and in individual searching See also 23:1; 28:9; 78:52-53. radiant extended west to the Mediterranean Sea
for the Lord. pay back: See 1:6; 94:2; glory . . . power: These expressions and east to the Euphrates River (literally
Jer 32:18. The expression seven times (145:11) refer to God’s manifest presence. west to the sea, . . . east to the river; see
signifies something complete. Israel’s 80:3 This verse is repeated (with an 72:8-9; 89:25; 1 Kgs 4:21).
neighbors included Edom, Moab, and increasing crescendo) in 80:7, 19. 80:12 broken down our walls: God no
Ammon (see 137:7; 2 Kgs 24:2; Obad longer defended Israel (Isa 5:5).
1:1-21). 80:4-7 The people cry out for rescue
from the shame of their recent defeat. 80:13 The surrounding nations were
Ps 80 This psalm of lament might origi- ceremonially unclean, like a wild boar
The enemy’s victory is less devastating,
nate with the remnant of the northern or vicious wild animals.
however, than the knowledge that they
kingdom after its fall in 722 BC. The
themselves are objects of God’s wrath. 80:15 Israel was the son that God had
people call on God as their Shepherd
and as the God of Heaven’s Armies in 80:6 the scorn: As in Syriac version; brought out of Egypt (see Hos 11:1) and
the hope that he will return to them Hebrew reads the strife. planted in the Holy Land.
and restore them. They remember the 80:8-11 Israel has a glorious past, be- 80:16-19 The community prays for God
Exodus and their special relationship ginning with its redemption from Egypt. to change their desperate situation and
with the Lord and conclude with an restore them. They are still the Lord’s
expression of renewed commitment to 80:8-9 Israel had been a prosperous chosen people.
him (80:18). grapevine (Gen 1:28; Gal 5:22-23) that
God transplanted into the land of 80:17 The son of your choice was prob-
80:TITLE The tune “Lilies of the Cov- Canaan at the time of the conquest. ably the northern kingdom of Israel,
enant” is unknown today. However, the people forgot the source although it might allude to the king of
80:1-3 The psalmist urgently calls upon of their prosperity and chose to do evil David’s dynasty (110:1).
the Lord to act. (Isa 5:1-7; Hos 10:1).
P S A L M 8 0 : 1 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 974

18 Then we will never abandon you again. 9 You must never have a foreign god; 80:18
Ps 71:20
Revive us so we can call on your name you must not bow down before a false Isa 50:5
once more. god. 80:19
f
tsaba’ (6635)
10 For it was I, the Lord your God, Ps 103:21
19 Turn us again to yourself, O Lord God of
who rescued you from the land of 81:1
Heaven’s Armies.
f
Ps 46:1; 59:16; 66:1;
Egypt. 95:1-2
Make your face shine down upon us. Open your mouth wide, and I will fill 81:2
Only then will we be saved. it with good things. Ps 108:2; 144:9; 149:3
81:3
PSALM 81 11 “But no, my people wouldn’t listen. Lev 23:24
For the choir director: A psalm of Asaph, to Israel did not want me around.
Num 10:10
g
khag (2282)
be accompanied by a stringed instrument. 12 So I let them follow their own stubborn
Isa 30:29

81:5
1 Sing praises to God, our strength. desires, Exod 11:4
Sing to the God of Jacob. living according to their own ideas. 81:6
13 Oh, that my people would listen to me! Isa 9:4; 10:27
2 Sing! Beat the tambourine.
81:7
Play the sweet lyre and the harp. Oh, that Israel would follow me, Exod 2:23; 17:5-7;
19:19
3 Blow the ram’s horn at new moon, walking in my paths! Ps 50:15; 95:8
14 How quickly I would then subdue their
and again at full moon to call a 81:8
g
festival! enemies! Ps 50:7
81:9
4 For this is required by the decrees of How soon my hands would be upon Exod 20:3
Israel; their foes! Isa 43:12
15 Those who hate the Lord would cringe 81:10
it is a regulation of the God of Jacob. Exod 20:2
5 He made it a law for Israel before him; Ps 78:25; 103:5

when he attacked Egypt to set us they would be doomed forever. 81:11

Exod 32:1
16 But I would feed you with the finest
free. 81:12
wheat. Acts 7:42
I heard an unknown voice say, I would satisfy you with wild honey Rom 1:24, 26
6 “Now I will take the load from your 81:13
from the rock.” Deut 5:29
shoulders; Isa 48:18
I will free your hands from their PSALM 82 Jer 7:23

heavy tasks. A psalm of Asaph. 81:14

Ps 47:3
7 You cried to me in trouble, and I saved Amos 1:8
1 God presides over heaven’s court;
81:16
you; he hpronounces judgment on the Deut 32:13-14
I answered out of the thundercloud heavenly beings: 82:1
Ps 58:11
and tested your faith when there was 2 “How long will you hand down unjust Isa 3:13
no water at Meribah. Interlude shapat (8199)
h
decisions Prov 31:9

8 “Listen to me, O my people, while I give by favoring the wicked? Interlude 82:2
Deut 1:17
you stern warnings. 3 “Give justice to the poor and the orphan; Ps 58:1-2
Prov 18:5
O Israel, if you would only listen uphold the rights of the oppressed 82:3
to me! and the destitute. Deut 24:17
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 81 This warning message invites and announced special holy days (47:5; 81:11-16 The Lord helps Israel to
Israel to worship only the Lord and to 98:6). new moon: The first day of the understand that their failure was not
enjoy the fullness of his blessing. lunar month marked a festival. because of his weakness.
81:TITLE to be accompanied by a 81:4-5 The festival, a time to celebrate 81:13-14 God wants to give his children
stringed instrument: Hebrew according and listen to the Lord, took place at his goodness, but only if they listen (Isa
to the gittith. God’s appointed time. 1:18-19; 28:12; 48:18-19; see Deut 6:3).
81:1-3 As a prelude to the message 81:5 for Israel: Literally for Joseph. The God promises to subdue the enemies
of warning, the psalmist invites Israel tribes of Ephraim and Manasseh (the (Deut 9:3) of those who walk the paths
to contemplate their God in song and sons of Joseph) are used here to refer to of obedience and loyalty. He will also
dance. the entire nation of Israel. richly feed his people (Isa 1:19).
81:2 An Israelite tambourine was a hand 81:6-7 The Lord heard Israel’s cry in Ps 82 God condemns those who mis-
drum—a round frame covered with a Egypt and rescued them from oppres- treat the helpless.
skin, used as a percussion instrument sive slavery. 82:1 God presides and stands ready
during festivities, often to accompany 81:8-10 God pleads with his people to to render judgment (see Isa 3:13).
dancing (68:25; 149:3; 150:4). The remember the covenant and the Ten heaven’s court: See Job 1:6. heavenly
sweet lyre and the harp, both stringed Commandments. beings: See notes on 29:1-2; 58:1.
instruments, are the instruments most 81:10 God emphasizes that he and no 82:2 Since justice marks God’s reign
frequently mentioned in the psalms one else rescued Israel. The nation (89:4), he opposes favoring the wicked.
(e.g., 33:2; 57:8; 71:22; 150:3). should open its mouth wide to take in So the psalmist is perplexed and cries
81:3 The ram’s horn mustered armies God’s word (cp. Deut 8:3; Ezek 3:1). out to God for justice (82:3-4, 8).
975 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 8 3 : 1 8

82:4 4 Rescue the poor and helpless; 6 these Edomites and Ishmaelites;
Job 29:12
82:6 deliver them from the grasp of evil Moabites and Hagrites;
*John 10:34 people. 7 Gebalites, Ammonites, and Amalekites;
i
‘elyon (5945)
Ps 91:1 5 But these oppressors know nothing; and people from Philistia and Tyre.
82:7 they are so ignorant! 8 Assyria has joined them, too,
Ps 49:12; 83:11
They wander about in darkness, and is allied with the descendants of
82:8
Ps 2:8; 12:5 while the whole world is shaken to Lot. Interlude
Rev 11:15 the core. 9 Do to them as you did to the Midianites
83:1 6 I say, ‘You are gods;
Ps 28:1; 109:1 and as you did to Sisera and Jabin at
83:2 you are all children of the iMost High.
Ps 2:1; 81:15 7 But you will die like mere mortals
the Kishon River.
Isa 17:12 10 They were destroyed at Endor,
and fall like every other ruler.’ ”
83:3
Ps 31:20
and their decaying corpses fertilized
83:4
8 Rise up, O God, and judge the earth, the soil.
Esth 3:5-6 for all the nations belong to you. 11 Let their mighty nobles die as Oreb and
83:5 Zeeb did.
Ps 2:2 PSALM 83
Let all their princes die like Zebah and
83:6 A song. A psalm of Asaph.
Gen 25:12-16 Zalmunna,
2 Chr 20:1, 10 1 O God, do not be silent! 12 for they said, “Let us seize for our own use
Ps 137:7
83:7 Do not be deaf. these pasturelands of God!”
1 Sam 4:1; 15:2
2 Chr 20:10
Do not be quiet, O God. 13 O my God, scatter them like tumbleweed,
Ezek 27:2-3, 9 2 Don’t you hear the uproar of your like chaff before the wind!
83:9
Judg 4:22-23
enemies? 14 As a fire burns a forest

83:11
Don’t you see that your arrogant and as a flame sets mountains ablaze,
Judg 7:25; 8:21 enemies are rising up? 15 chase them with your fierce storm;
83:12 3 They devise crafty schemes against your terrify them with your tempest.
2 Chr 20:11
83:14
people; 16 Utterly disgrace them
Deut 32:22 they conspire against your precious until they submit to your name,
Isa 9:18
ones. O Lord.
83:15 4 “Come,” they say, “let us wipe out Israel 17 Let them be ashamed and terrified
Job 9:17
Ps 58:9 as a nation. forever.
83:16
Ps 109:29 We will destroy the very memory of Let them die in disgrace.
83:18 its existence.” 18 Then they will learn that you alone are
Ps 59:13 5 Yes, this was their unanimous decision. called the Lord,
Isa 45:21
They signed a treaty as allies against that you alone are the Most High,
you— supreme over all the earth.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
82:5 The unjust oppressors cannot psalm arose out of a specific historical Tyre was a port city on the Mediterra-
bring or restore order. They wander instance of opposition by these nations, nean, northwest of Israel.
about in darkness, unmoved by circum- or if it is a poetic collage of nations 83:8 Assyria was northeast of Israel and
stances even when the whole world representing Israel’s enemies. north of the Persian Gulf. The descen-
order falls apart around them (cp. 11:3). dants of Lot were the Moabites and the
83:1-4 The enemy has successfully
82:6-7 The gods (see notes on 29:1-2; intimidated God’s people, so the poet Ammonites (83:6-7).
58:1), like mere mortals, cannot escape prays that the Lord will hear and act. 83:9-18 The psalmist prays that God
the judgment common to human rulers. will miraculously destroy the new
Jesus quoted from this passage in John 83:5-8 signed a treaty: The allies agreed
to fight against God and his people. The coalition as he did three other enemies;
10:34. doing so would bring him glory.
nations that are named in the alliance
82:8 The nations belong to God; he were situated around Israel and Judah. 83:9-11 The Midianites, ruled by Zebah
will take over the realms formerly and Zalmunna and led by Oreb and
ruled by local deities and give them 83:6-7 The Edomites, descendants of
Esau, were located to the southeast Zeeb, were Israel’s enemy in the days of
to his people, just as he did with the Gideon (Judg 7:1–8:5). Barak’s coalition
Promised Land. of Judah (see Gen 25:30; 32:3; 36:1-8).
Ishmaelites were desert-dwelling de- defeated Sisera and Jabin (Judg 4).
Ps 83 This community lament asks God scendants of Hagar. Moabites and Am- 83:12 The coalition’s motivation for
for rescue and victory. The terse poetry monites descended from Lot; both were wiping out Israel was to acquire the
suggests difficult times. A powerful located to the east of Israel and Judah. land (see Jer 3:19).
coalition desires to destroy Israel
The Hagrites were possibly located 83:13 tumbleweed . . . chaff: This dry
(83:1-4) and allies itself against God
north of the Ammonites (1 Chr 5:10). plant material easily blows away (see
(83:5-8). Recalling the fate of others
who came against Israel (83:9-12), the 83:7 The Gebalites probably came from Isa 17:13).
psalmist prays that the same will hap- Gebal/Byblos on the coast of Lebanon. 83:14-15 fire . . . fierce storm . . .
pen to these enemies (83:13-16) so that The Amalekites were located south of tempest: These are images of God’s
God will receive honor among them Israel in the Negev. Philistia was south- manifestation in judgment (see note on
(83:17-18). It is unclear whether this west of Judah, by the Mediterranean Sea. 18:7-15; Isa 29:6).
P S A L M 8 4 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 976

PSALM 84 8 O Lord God of Heaven’s Armies, hear my 84:1

Ps 27:4
For the choir director: A psalm of the prayer. 84:2
descendants of Korah, to be accompanied Listen, O God of Jacob. Interlude Ps 42:1-2; 63:1
by a stringed instrument. 9 O God, look with favor upon the king,
84:3
Ps 43:4
1 How lovely is your dwelling place, our kshield! 84:4
Ps 65:4
O Lord of Heaven’s Armies. Show favor to the one you have 84:5
2 I long, yes, I faint with longing anointed. Ps 81:1
j
’ashrey (0835)
to enter the courts of the Lord. 10 A single day in your courts
Ps 84:12

With my whole being, body and soul, 84:6

is better than a thousand anywhere Ps 107:35
I will shout joyfully to the living God.
3 Even the sparrow finds a home, else! 84:7
Isa 40:31
I would rather be a gatekeeper in the
and the swallow builds her nest and 84:9
house of my God Ps 115:9-11
raises her young k
magen (4043)
than live the good life in the homes of Ps 84:11
at a place near your altar,
the wicked. 84:10
O Lord of Heaven’s Armies, my King 11 For the Lord God is our sun and our Ps 27:4
and my God! 84:11
4 What joy for those who can live in your
a
shield. Ps 2:12
magen (4043)
He gives us grace and glory.
a

house, Ps 89:18

The Lord will withhold no good thing 84:12

always singing your praises.
from those who do what is right. Ps 28:7
Interlude 12 O Lord of Heaven’s Armies,
b
’ashrey (0835)
Ps 94:12

5 What jjoy for those whose strength what bjoy for those who trust in you. 85:1
Jer 30:18
comes from the Lord,
PSALM 85 85:2
who have set their minds on a Ps 32:1
For the choir director: A psalm of the Jer 31:33-34
pilgrimage to Jerusalem. c
nasa’ (5375)
6 When they walk through the Valley of descendants of Korah. Ps 99:8

1 Lord, you poured out blessings on your 85:3

Weeping, Ps 78:38
it will become a place of refreshing land!
springs. You restored the fortunes of Israel.
The autumn rains will clothe it with 2 You cforgave the guilt of your people—

blessings. yes, you covered all their sins.

7 They will continue to grow stronger, Interlude
and each of them will appear before 3 You held back your fury.

God in Jerusalem. You kept back your blazing anger.

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 84 The psalmist expresses his deep (see 78:15-16; 105:41). The psalmist God’s presence as much better than
spiritual longing for God’s presence. He imagines the pains of travel turning to being anywhere else.
faints with longing as he reflects on the the joy of arrival. 84:11 Some people worshiped the sun
Temple and on pilgrims making the 84:5 Travelers needed strength to as a god, but the true God provides all
journey to Jerusalem (84:1-7). He prays meet the challenges of pilgrimage by that anyone needs.
for himself and for the community foot along unpaved paths, in all kinds
(84:8-9). The conclusion of the psalm Ps 85 The psalmist leads the postexilic
of weather and with the possibility of community in lament and prayer for full
(84:10-12) clarifies that the Temple assaults.
represents God—the psalmist truly redemption. He ponders God’s past res-
longs for God’s presence. He knows that 84:6 The Valley of Weeping (or Valley cue of Israel from exile (85:1-3), longs for
God’s goodness is greater than life and of Poplars; Hebrew reads valley of greater evidence of God’s goodness, and
that only God can give his people favor Baca) probably refers to the anguish leads the community in prayer for full
and honor (84:10-11). that lonely pilgrims endured (see restoration (85:4-7). God responds with a
23:4), rather than to an actual location. message of peace (85:8-9), and the psalm
84:TITLE to be accompanied by a refreshing springs . . . autumn rains: concludes with a lyrical outburst at the
stringed instrument: Hebrew according Even when pilgrims feel totally ex- grandeur of God’s salvation (85:10-13).
to the gittith. hausted, the prospect of drawing near 85:1-5 Though the psalmist gratefully
84:1-4 The psalmist is far from the to the Lord renews their spirits (cp. Isa acknowledges God’s goodness, he also
Temple. He turns toward it in hopeful 35:6-10; 41:18-20; 43:17-20; 49:10). asks God whether his wrath will last
reflection. 84:7 Jerusalem: Hebrew Zion. See forever.
84:3 The poet envies the birds that have “Mount Zion, the City of God” at Ps 48, 85:1 God restored the fortunes of Israel
nesting places in and around the Temple. p. 947. by bringing the nation back from exile
84:4 The priests and Temple personnel 84:9 Both kings and priests were (see 14:7; 126:1). of Israel: Literally of
lived in the Temple. anointed to dedicate them for service Jacob. See note on 44:4.
84:5-7 The pilgrimage to Jerusalem (see 132:17; Exod 28:41; 1 Sam 9:16; 85:2 When God forgave the guilt of
reenacted the Exodus, when God 16:1-13; cp. Isa 61:1; Acts 10:38). their sins, he gave the people the pos-
marvelously provided for his people 84:10 The psalmist viewed being in sibility of fellowship with him (see 32:5).
977 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 8 6 : 1 4

85:4 4 Now restore us again, O dGod of our 2 Protect me, for I am devoted to you.
Ps 80:3, 7
d
’elohim (0430) salvation. Save me, for I serve you and trust you.
Ps 85:8
Put aside your anger against us once You are my God.
85:5
Ps 74:1; 79:5; 80:4 more. 3 Be merciful to me, O Lord,
85:8 5 Will you be angry with us always? for I am calling on you constantly.
e
’el (0410) 4 Give fme happiness, O Lord,
Isa 42:5 Will you prolong your wrath to all
85:9 generations? for I give myself to you.
John 1:14 6 Won’t you revive us again, 5 O Lord, you are so good, so ready to
85:10
Prov 3:3 so your people can rejoice in you? forgive,
Isa 32:17 7 Show us your unfailing love, O Lord, so full of unfailing love for all who ask
85:12
Ps 84:11 and grant us your salvation. for your help.
Jas 1:17 6 Listen closely to my prayer, O Lord;
8 I listen carefully to what eGod the Lord
86:2 hear my urgent cry.
Ps 4:3; 25:20 is saying, 7 I will call to you whenever I’m in trouble,
86:4
f
nepesh (5315)
for he speaks peace to his faithful and you will answer me.
Ps 103:1 people.
8 No pagan god is like you, O Lord.
86:5 But let them not return to their
Ps 103:8; 130:4
foolish ways. None can do what you do!
86:6 9 All the nations you made
Ps 55:1 9 Surely his salvation is near to those who
86:7 fear him, will come and bow before you, Lord;
Ps 50:14-15
so our land will be filled with his they will praise your holy name.
86:8 10 For you are great and perform
Exod 15:11 glory.
Deut 3:24 wonderful deeds.
10 Unfailing love and truth have met
86:9
Isa 66:23
You alone are God.
Rev 15:3-4 together.
11 Teach me your ways, O Lord,
86:10 Righteousness and peace have kissed!
Deut 32:39 11 Truth springs up from the earth, that I may live according to your
Isa 44:6, 8
Mark 12:29 and righteousness smiles down from
g
truth!
1 Cor 8:4
heaven. Grant me purity of heart,
86:11
Ps 25:5 12 Yes, the Lord pours down his blessings. so that I may hhonor you.
Jer 32:39 12 With all my iheart I will jpraise you,
g
’emeth (0571) Our land will yield its bountiful
Ps 119:142
harvest. O Lord my God.
h
yare’ (3372)
Ps 112:1 13 Righteousness goes as a herald before I will give glory to your name forever,
13 for your love for me is very great.
86:12 him,
Ps 111:1
preparing the way for his steps. You have rescued me from the depths
i
lebab (3824)
Ps 141:4 of death.
j
yadah (3034)
Ps 100:4
PSALM 86 14 O God, insolent people rise up
A prayer of David.
86:13 against me;
Ps 30:3
1 Bend down, O Lord, and hear my prayer; a violent gang is trying to kill me.
86:14
Ps 54:3 answer me, for I need your help. You mean nothing to them.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
85:6-7 This prayer for renewal is based and praises his character in a lament especially God’s willingness to forgive
on God’s unfailing love for his people. prompted by the presence of evil sin (see 32:5; 85:2; 145:7-10).
85:8-9 When God the LORD speaks, his (86:14, 17). All people will worship the 86:8-10 All the nations must submit
faithful people listen. He promises gracious and almighty God (86:8-10).
themselves to the Lord and worship
them peace, meaning wholeness and To this end, the poet commits himself
him (45:17; 117:1; 148:7-11).
well-being (see 37:11). They fear the to a lifestyle of ethical integrity (86:11)
Lord and know that he and his salva- and praising the Lord (86:12-13). The 86:11 The poet responds to the Lord by
tion are near to them. The Lord does last stanza contrasts the qualities of seeking faithful instruction in the truth.
not tolerate foolish ways, such as those evil people with those of the Lord An individual with purity of heart has
that resulted in the Exile. (86:14-17). integrity and wholeness (see 73:1).
85:10-13 In the glorious world of 86:TITLE This is the only psalm con- 86:12-13 In anticipation of God’s res-
renewal and salvation, all the qualities nected with David in Book Three. cue, the psalmist praises him and trusts
of God’s care—love, truth, righteousness, 86:1-4 God’s devoted servant prays for in his goodness.
and peace—come together and trans- mercy. The psalmist sees himself as a 86:13 of death: Hebrew of Sheol. See
form the created order into something member of the covenant community note on 6:5.
new (see Isa 32:15-20). and as a citizen of the world.
86:14-17 The arrogant exist both inside
85:13 Righteousness is like a messenger 86:5-7 The psalmist appeals to God to and outside the community. The psalm-
preparing the world for God’s coming remain true to his character, which is ist asks for a vision of God’s character;
in response to the prayers of his people the basis for hope. God is so great that just a glimpse of
(85:4-7; 89:14). 86:5 The psalmist recounts the catalog his goodness will shut the mouths of
Ps 86 The psalmist invokes God’s help of divine perfections (Exod 34:6-7), the wicked.
P S A L M 8 6 : 1 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 978

15 But you, O Lord, 7 The people will play flutes and sing, 86:15
k
’arek ’appayim (0750,
are a God of compassion and mercy, “The source of my life springs from 0639)
Ps 103:8
k
slow to get angry Jerusalem!”
86:16
and filled with unfailing love and Ps 68:35
PSALM 88
faithfulness. 86:17
16 Look down and have mercy on me. For the choir director: A psalm of the Ps 112:10; 118:13;
descendants of Korah. A song to be sung 119:122
Give your strength to your servant; 87:1
to the tune “The Suffering of Affliction.”
save me, the son of your servant. Ps 78:68-69
17 Send me a sign of your favor. A psalm of Heman the Ezrahite. Isa 28:16
87:2
Then those who hate me will be put 1 O Lord, God of my salvation, Ps 78:67-68
to shame, I cry out to you by day. 87:3
Ps 46:4; 48:8
for you, O Lord, help and comfort me. I come to you at night. Isa 60:1
2 Now hear my prayer; 87:4
PSALM 87 Ps 45:12; 68:31
listen to my cry. Isa 19:23-25
A song. A psalm of the descendants of 3 For my life is full of troubles,
a
rahab (7293)
Korah. Ps 89:10
and death draws near. 87:5
1 On the holy mountain 4 I am as good as dead, Ps 48:8
stands the city founded by the Lord. like a strong man with no strength 87:6
Isa 4:2-4
2 He loves the city of Jerusalem left. 87:7
more than any other city in Israel. 5 They have left me among the dead, Ps 36:9
3 O city of God, and I lie like a corpse in a grave. 88:1
Ps 22:2
what glorious things are said of you! I am forgotten, Luke 18:7
Interlude cut off from your care. 88:2
Ps 18:6; 86:1
6 You have thrown me into the lowest pit,
4 I will count aEgypt and Babylon among 88:3
into the darkest depths. Ps 107:18; 116:3
those who know me— 7 Your anger weighs me down; 88:4
also Philistia and Tyre, and even Ps 28:1
with wave after wave you have
distant Ethiopia. 88:5
engulfed me. Interlude Ps 31:12
They have all become citizens of Isa 53:8
Jerusalem! 8 You have driven my friends away 88:6
5 Regarding Jerusalem it will be said, Ps 32:4; 69:15; 143:3
by making me repulsive to them. Lam 3:55
“Everyone enjoys the rights of I am in a trap with no way of escape. 88:7
citizenship there.” 9 My eyes are blinded by my tears. Ps 42:7
88:8
And the Most High will personally Each day I beg for your help, O Lord; Job 19:19; 30:10
bless this city. I lift my hands to you for mercy. Ps 31:11
6 When the Lord registers the nations, he 10 Are your wonderful deeds of any use to 88:9
Job 11:13
will say, the dead? Ps 6:7; 22:2
“They have all become citizens of Do the dead rise up and praise you? 88:10
Ps 6:5
Jerusalem.” Interlude Interlude
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
86:15 God has mercy on his people sea monster that represents chaos in from Solomon’s time (1 Kgs 4:31), a
(51:1); he is gracious (25:6), slow to get ancient literature. The name is used descendant of Judah (1 Chr 2:6), or a
angry (103:8; 145:8), and filled with here as a poetic name for Egypt (Isa member of the Levitical family charged
unfailing love and faithfulness (Hebrew 30:7). In other passages Rahab refers with singing at the Temple (1 Chr 15:17;
khesed and ’emeth; 143:1). This verse to the sea monsters themselves (89:10; 2 Chr 5:12).
repeats a theme first expressed in Exod see Job 9:13). God keeps a record of 88:1-5 The psalmist calls on the LORD
34:7; Num 14:18 (cp. 103:8; 145:8; Neh all who confess him as their Lord (Dan for salvation.
9:17; Joel 2:13; Jon 4:2). 7:10; Rev 13:8). Ethiopia: Hebrew
Cush. 88:3 death:Hebrew Sheol, the place of
Ps 87 This psalm envisions Jerusalem the dead.
as the city of God where all the nations 87:5-6 Jerusalem (Hebrew Zion) be-
are citizens. comes the international city where all 88:6-7 In his first charge, the psalmist
God’s children are citizens. blames the Lord for his demise. God’s
87:1 Jerusalem was Israel’s capital overpowering anger did not make sense.
and the location of the Temple, God’s 87:7 will play flutes: Or will dance. The phrase the darkest depths implies
earthly palace (see Ps 84). Ps 88 In this lament, the psalmist sees the place of the dead (143:3; see Lam
87:2 This verse reads literally He loves himself as cast out from God’s presence. 3:6) or the depths of the sea (68:22;
the gates of Zion more than all the At first, he calls on the Lord. When he 69:1-2).
dwellings of Jacob. See note on 44:4. finds no relief from his suffering, he 88:8-12 In his second charge, the
87:4 As great as Zion is, it will be even presents three charges against God psalmist claims that God has isolated
greater when it becomes an interna- (88:6-7, 8-12, 13-17). him and caused his loneliness (cp.
tional city where believers from all 88:TITLE psalm: Hebrew maskil. This 31:11; 38:11). Loneliness was a curse in
the nations have citizenship. Egypt: may be a literary or musical term. a culture where relationships were more
Hebrew Rahab, the name of a mythical Heman the Ezrahite might be a sage important than personal achievement.
979 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 8 9 : 7

88:12
Job 10:20-21
11 Can those in the grave declare your PSALM 89
88:13 unfailing love? A psalm of Ethan the Ezrahite.
Ps 5:3; 119:147 Can they proclaim your faithfulness 1 I will sing of the Lord’s unfailing love
88:14
Job 13:24 in the place of destruction? forever!
Ps 13:1 12 Can the darkness speak of your
Young and old will hear of your
88:15
Job 6:4
wonderful deeds? faithfulness.
88:17 Can anyone in the land of 2 Your unfailing love will last forever.
Ps 22:12, 16 forgetfulness talk about your Your faithfulness is as enduring as the
88:18
Job 19:13
righteousness? heavens.
Ps 31:11; 38:11 13 O Lord, I cry out to you.
3 The Lord said, “I have made a covenant
89:1
Ps 40:10; 59:16
I will keep on pleading day by day.
14 O Lord, why do you reject me? with David, my chosen servant.
89:2
Ps 36:5 Why do you turn your face from me? I have sworn this oath to him:
89:3 4 ‘I will establish your bdescendants as
Ps 132:11 15 I have been sick and close to death since
Isa 9:7 kings forever;
Luke 1:31-33 my youth. they will sit on your throne from now
89:4 I stand helpless and desperate before until eternity.’ ” Interlude
2 Sam 7:16
Isa 9:7 your terrors. 5 All heaven will praise your great
Luke 1:33 16 Your fierce anger has
b
zera‘ (2233) wonders, Lord;
Isa 53:10
overwhelmed me. c
myriads of angels will praise you for
89:5
c
qahal (6951)
Your terrors have paralyzed me. your faithfulness.
Ps 149:1 17 They swirl around me like floodwaters 6 For who in all of heaven can compare
89:6
Ps 29:1; 96:4
all day long. with the Lord?
d
ben ‘el (1121, 0410) They have engulfed me completely. What dmightiest angel is anything like
Hos 1:10
18 You have taken away my companions the Lord?
89:7
Ps 47:2; 96:4 and loved ones. 7 The highest angelic powers stand in awe
Darkness is my closest friend. of God.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The Exile in the Psalms (Ps 89)

Ps 107:1-22; 126:1-6 Israel’s kings repeatedly rebelled against God, and the people of Israel sinned and broke their
Lev 26:27-45 covenant with him. God therefore declared that he would bring the curses of the covenant
Deut 28:36-37, 63-
68; 30:1-5 upon them and their nation (see Deut 28:15-68; cp., e.g., Isa 59:10; Jer 4:13; Amos 5:11; Mic
2 Kgs 17:5-23; 6:14-15). In his wrath, God sent the Assyrian and Babylonian armies to execute this sentence,
24:1–25:21
Ezra 5:12 and all but a few of the Israelites were taken into exile (see 2 Kgs 24:1–25:21).
Isa 5:13; 27:13; The Exile shaped many of the psalms; we see its impact working behind the scenes in
52:1-12; 59:10
Jer 2:37; 3:18; 4:13 their images and themes. The grief, anguish, and confusion of the Exile are distilled into
Ezek 6:9; 20:41; several questions that the psalmist addresses: How long will God’s wrath last (89:46)? Does
37:1-14 God understand human frailty (89:47-48)? Is God true to his nature (89:49)? Is God just in not
Amos 5:11
Mic 6:14-15 avenging his people (89:50-51)? Has God abandoned David’s royal line (89:38-39)?
These questions were on the minds of God’s people during and after the Exile. Some of
their doubts raise questions concerning God’s ability to rule. Rather than dismissing these
questions, wise readers listen, reflect, and study the answers that Scripture gives. The defini-
tive answer came in the Lord Jesus Christ (see Isa 52:1–54:17; Luke 1:46-55, 67-79; 4:18-19;
Rom 6:6, 16-22; Heb 12:22-24). However, those who experienced the Exile could only dimly
foresee his coming. They asked these hard questions and lived without clear answers.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
88:11 in the place of destruction? throne of David (89:1-37), the psalmist 89:3 The Lord has sworn by his own
Hebrew in Abaddon? protests the Lord’s apparent rejection of holiness (89:35; see 110:4).
88:13-17 In his third charge, the psalm- his covenant with David (89:38-51; see
2 Sam 7:8-16). 89:5-8 God is the absolute standard of
ist accuses the Lord of rejecting him. faithfulness, commitment, and order.
The force and apparent cruelty of the 89:TITLE psalm: Hebrew maskil. This The angelic beings and the heavens
psalmist’s suffering overwhelm him. may be a literary or musical term.
testify to his constancy.
88:18 The psalmist restates his second Ethan the Ezrahite was a wise man
and first charges. (see 88:TITLE and note; 1 Kgs 4:31). 89:5 Praise for God’s greatness (see 8:1)
89:1 God’s unfailing love gives reason comes from the inhabitants of heaven
Ps 89 Book Three (Pss 73–89) begins who witness his faithfulness.
and ends with weighty questions. to celebrate forever.
Though Ps 89 begins with a praise-filled 89:3-4 The psalmist restates God’s cov- 89:6 mightiest angel: Literally son of
account of how the Lord exalted the enant with David (see also 89:19-37). God (see note on 29:1-2).
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He is far more awesome than all who You said, “I have raised up a warrior. 89:8
Ps 35:10; 71:19
surround his throne. I have selected him from the common 89:9
8 O Lord God of Heaven’s Armies! people to be king. Ps 65:7; 107:29
Where is there anyone as mighty as 20 I have found my servant David. 89:10
Ps 18:14
you, O Lord? I have hanointed him with my holy oil. e
rahab (7293)
Isa 30:7
You are entirely faithful. 21 I will steady him with my hand;
89:11
9 You rule the oceans. with my powerful arm I will make Gen 1:1
him strong. 1 Chr 29:11
You subdue their storm-tossed waves. 22 Ps 24:1
10 You crushed the great esea monster. His enemies will not defeat him, 89:12
nor will the wicked overpower him. Josh 12:1; 19:22
You scattered your enemies with your 23
I will beat down his adversaries before 89:13
mighty arm. Ps 118:16
11 The heavens are yours, and the earth is him 89:14
and destroy those who hate him. Ps 97:2
yours; 24 My faithfulness and unfailing love will 89:15
everything in the world is yours—you Num 10:10
be with him,
created it all. 89:16
12 You created north and south. and by my authority he will grow in f
rum (7311)
Ps 99:2
power.
Mount Tabor and Mount Hermon 25 I will extend his rule over the sea, 89:17
praise your name. Ps 44:3; 75:10; 148:14
13 Powerful is your arm! his dominion over the rivers. 89:18
26 And he will call out to me, ‘You are my Ps 47:9
Strong is your hand! g
magen (4043)
Father, Prov 2:7
Your right hand is lifted high in
my God, and the iRock of my 89:19
glorious strength. 2 Sam 17:10
14 Righteousness and justice are the salvation.’ 1 Kgs 11:34
27 I will make him my firstborn son, 89:20
foundation of your throne. 1 Sam 16:13
the mightiest king on earth.
Unfailing love and truth walk before 28 I will love him and be kind to him forever;
*Acts 13:22
h
mashakh (4886)
you as attendants. Isa 61:1

15 Happy are those who hear the joyful call my covenant with him will never end. 89:22
29 I will preserve an heir for him; 2 Sam 7:10-11
to worship,
his throne will be as endless as the 89:23
for they will walk in the light of your 2 Sam 7:9
days of heaven.
presence, Lord. 30 But if his descendants forsake my
89:26
16 They rejoice all day long in your 2 Sam 7:14
1 Chr 22:10
instructions
wonderful reputation. i
tsur (6697)
and fail to obey my regulations, Ps 92:15
They fexult in your righteousness. 31 if they do not obey my decrees 89:27
17 You are their glorious strength. Ps 2:7; 72:11
and fail to keep my commands, Rev 19:16
It pleases you to make us strong. 32 then I will punish their sin with the rod, 89:29
18 Yes, our g protection comes from the Lord, Isa 9:7
and their disobedience with beating. Jer 33:17
and he, the Holy One of Israel, has 33 But I will never stop loving him 89:30
given us our king.
nor fail to keep my promise to him. 2 Sam 7:14
19 Long ago you spoke in a vision to your 34 No, I will not break my covenant; 89:33
2 Sam 7:15
faithful people. I will not take back a single word I said.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
89:9-13 In this hymn, the psalmist ruler. The happy people who live under support him forever. Verse 26 recalls
celebrates God’s comprehensive and his rule enjoy his protection. a verse from David’s song of praise
powerful sovereignty over nature. 89:15-16 Those who are wise worship (2 Sam 22:47).
89:9-10 the great sea monster: The God, walk in his light, rejoice in their 89:27 David would be the most
Hebrew term Rahab refers to a mythical relationship with him, and exult in his eminent of earthly kings. The Hebrew
sea monster that represents chaos in character. word translated mightiest is the same as
ancient literature (see 87:4 and note). 89:17-18 The Lord protects his people the designation for God as “Most High”
The Lord rules over all parts of the with the same power by which he (‘elyon).
created order, including evil. You scat- established the created order. 89:29 The Lord writes his faithfulness
tered your enemies: The Lord will crush 89:19-37 The Lord chose David as his in heaven, on the canvas of his universe
(Luke 1:51) evil powers that oppose him son and as king of Israel (see 2:4-6; (see 89:2). He records his commitment
(2:1-3). with your mighty arm: This 2 Sam 7:8-16) to provide protection for to the dynasty of David in the same way.
phrase represents God’s strength (89:13). his people.
89:30-37 The Lord disciplines but does
89:12 Mount Tabor was in northern 89:20 I have anointed him: This is the not reject his erring children. He fore-
Israel. Mount Hermon formed the ex- verb from which anointed one (Hebrew sees violation of trust and subsequent
treme northern border of the nation. messiah) is derived. punishment, but he commits himself
89:14-18 God rules wisely over creation. 89:26-29 The Lord adopted David as his to uphold the covenant. His fidelity to
The qualities of righteousness, justice, son, appointed him as his commander David corresponds to his faithfulness to
and faithfulness fit the profile of a wise over the nations, and promised to the created order.
981 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 9 0 : 6

89:34 35 I have sworn an oath to David, 48 No one can live forever; all will die.
Num 23:19
Jer 33:20-21 and in my holiness I cannot lie: No one can escape the power of the
89:36 36 His dynasty will go on forever; j
grave. Interlude
Ps 72:5
89:38
his kingdom will endure as the sun. 49 Lord, where is your unfailing love?
1 Chr 28:9 37 It will be as eternal as the moon,
You promised it to David with a
89:39 my faithful witness in the sky!” faithful pledge.
Ps 78:59
Interlude
50 Consider, Lord, how your servants are
89:40
Lam 2:2, 5 38 But now you have rejected him and cast disgraced!
89:42
Ps 13:2; 80:6 him off. I carry in my heart the insults of so
89:43 You are angry with your anointed king. many people.
Ps 44:10 39 You have renounced your covenant with 51 Your enemies have mocked me, O Lord;
89:44
Ezek 28:7 him; they mock your anointed king
89:45 you have thrown his crown in the wherever he goes.
Ps 44:15-16 dust. 52 Praise the Lord forever!
89:46 40 You have broken down the walls
Ps 13:1; 79:5 Amen and amen!
89:47 protecting him
Ps 39:5-6 and ruined every fort defending him. 4. BOOK FOUR (PSS 90–106)
89:48 41 Everyone who comes along has robbed
j
she’ol (7585)
Ps 116:3 him, PSALM 90
89:49 and he has become a joke to his A prayer of Moses, the man of God.
2 Sam 7:15
89:51
neighbors. 1 Lord, through all the generations
42 You have strengthened his enemies
Ps 74:9-10, 18, 22 you have been our home!
89:52 and made them all rejoice. 2 Before the mountains were born,
Ps 41:13; 106:48 43 You have made his sword useless
90:1 before you gave birth to the earth and
Deut 33:27 and refused to help him in battle. the world,
Rev 21:3 44 You have ended his splendor
90:2
from kbeginning to kend, you are God.
Ps 102:24-25, 27 and overturned his throne. 3 You turn people back to dust, saying,
k
‘olam (5769) 45 You have made him old before his time
Ps 92:8
and publicly disgraced him. “Return to dust, you amortals!”
90:3 4 For you, a thousand years are as a
Job 34:14-15 Interlude
a
ben ’adam (1121, passing day,
0120) 46 O Lord, how long will this go on?
Isa 56:2 as brief as a few night hours.
90:4 Will you hide yourself forever? 5 You sweep people away like dreams that
Ps 39:5
2 Pet 3:8
How long will your anger burn like disappear.
90:5
fire? They are like grass that springs up in
Isa 40:6 47 Remember how short my life is, the morning.
90:6 how empty and futile this human 6 In the morning it blooms and flourishes,
Ps 92:7
existence! but by evening it is dry and withered.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
89:35 holiness: The Lord is wholly 89:52 This doxology concludes all means seeking restoration with the
distinct from the created order (22:3); of Book Three (Pss 73–89); it is not Lord on the basis of his compassion
his character is totally pure. He does as intended to be read as part of Ps 89. It and love (90:13-14). He alone makes his
he pleases (115:3), and he chooses to stands in stark contrast to the anguish servants glad and blesses their future
be faithful (89:1; 115:1); therefore, he and questioning of Ps 89. Cp. 41:13; generations (90:16-17).
cannot lie. 106:48. 90:TITLE Moses led God’s people from
89:38 You are angry: The harshness of Book Four (Pss 90–106) Book Four can slavery in Egypt to Mount Sinai, where
God’s wrath perplexes the psalmist. be understood as a poetic response he received the law and established
to the problem of the Exile and the God’s covenant with Israel. the man of
89:40 broken down the walls: The apparent suspension of David’s royal God: Moses enjoyed a special relation-
Lord’s people are completely vulnerable. line (see Ps 89). The response is that the ship with God (Deut 33:1).
89:42 Although the Lord promised to Lord rules over the created order; his 90:1-2 The Lord becomes the home of
strengthen David, he secretly strength- kingdom overcomes all chaos, anarchy, the godly; he has provided shelter for
ened David’s enemies. and confusion. countless generations. The word trans-
lated home is not used frequently in
89:46-47 The psalmist wonders if he Ps 90 Although the Lord’s people have
the Psalter. It describes a place of safety
will live to see the end of the Lord’s made their home in him for genera-
where the Lord meets his needy people
anger. Our lifetimes are short, like a day tions, their sin widens the gap between and cares for them (68:5; 71:3).
in the Lord’s sight (90:4, 10). them and their infinite Lord. The Lord’s
wrath against a person’s sin might last 90:2 The Lord is the eternal God. The
89:48 of the grave: Hebrew of Sheol. a lifetime and yet be only a taste of his Lord gave birth to the earth by creating
See note on 6:5. displeasure with sin. This lamentable it.
89:50 The phrase your servants refers situation calls the community to seek 90:3-6 Unlike God, humans are mortal
to the community loyal to the Lord. the Lord’s light. Taking the first step and transitory.
P S A L M 9 0 : 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 982

7 We wither beneath your anger; will find rest in the shadow of the 90:9
Ps 78:33
we are overwhelmed by your fury. c
Almighty. 90:10
8 You spread out our sins before you— 2 This I declare about the Lord: Ps 78:39
Eccl 12:2-7
our secret sins—and you see them all. He alone is my refuge, my place of safety; 90:11
9 We live our lives beneath your wrath, he is my God, and I trust him. Ps 76:7
ending our years with a groan. 3 For he will rescue you from every trap 90:12
Ps 39:4
10 Seventy years are given to us! and protect you from deadly disease. 90:13
4 He will cover you with his feathers. Deut 32:36
Some even live to eighty.
But even the best years are filled with He will shelter you with his wings. 90:14
Ps 36:8; 103:5
pain and trouble; His faithful promises are your armor Jer 31:14
soon they disappear, and we fly away. and protection. 90:15
5 Do not be afraid of the terrors of the Ps 31:10; 86:4
11 Who can comprehend the power of your
90:16
anger? night, Ps 44:1
Your wrath is as awesome as the fear nor the arrow that flies in the day. 90:17
6 Do not dread the disease that stalks in Ps 27:4
you deserve. Isa 26:12
12 Teach us to realize the brevity of life, darkness, 91:1
so that we may grow in wisdom. nor the disaster that strikes at midday. Isa 25:4; 32:2
b
‘elyon (5945)
7 Though a thousand fall at your side, Ps 97:9
13 O Lord, come back to us! c
shadday (7706)
though ten thousand are dying Joel 1:15
How long will you delay? around you, 91:2
Take pity on your servants! these evils will not touch you. Ps 18:2; 142:5
14 Satisfy us each morning with your Jer 16:19
8 Just open your eyes,
91:3
unfailing love, and see how the wicked are punished. 2 Chr 20:9
so we may sing for joy to the end of Ps 124:7
9 If you make the Lord your refuge,
our lives. 91:4
Ps 35:2; 57:1; 63:7
15 Give us gladness in proportion to our if you make the Most High your shelter, 91:5
10 no evil will conquer you;
former misery! Job 5:19-23
Ps 23:4
Replace the evil years with good. no plague will come near your home.
11 For he will order his dangels 91:6
16 Let us, your servants, see you work Job 5:22
again; to protect you wherever you go. 91:8
12 They will hold you up with their hands Ps 37:34
let our children see your glory.
91:10
17 And may the Lord our God show us his so you won’t even hurt your foot on a Prov 12:21
approval stone. 91:11
13 You will trample upon lions and cobras; Ps 34:7
and make our efforts successful. *Matt 4:6
Yes, make our efforts successful! you will crush fierce lions and *Luke 4:9-11
d
mal’ak (4397)
serpents under your feet! Ps 103:20
PSALM 91
1 Those who live in the shelter of the 14 The Lord says, “I will rescue those who 91:13
Judg 14:6
b
Most High love me. Luke 10:19

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
90:7-10 Sinners cannot escape God’s generations in contrast to the genera- 91:4 The armor might refer to a body
wrath because the Lord sees their tions past (90:1). shield, while protection refers to a small
sins. Their fleeting lives are filled with 90:17 Humans waste their efforts unless shield worn on the arm. wings: See
afflictions. the Lord makes them successful (44:3). note on 17:8.
90:9-10 A groan of sorrow (Ezek 2:10) Ps 91 This wisdom psalm expresses 91:5-8 The godly should not be afraid,
sums up a life spent in facing the conse- confidence in the Almighty God, who because the Lord watches over them.
quences of sin. Humans cause trouble provides a shelter for those who take These promises do not guarantee an
(see 10:6) and receive pain in return. refuge in him. They receive redemption, escape from trouble, but they create an
90:11-12 In the search for wisdom, life, and glory from the Lord, who loves expectation of the Lord’s goodness.
no one can comprehend the Lord (see and cares for those who seek him. 91:6 The reference to disease repre-
Isa 40:13). The appropriate human 91:1-2 The Lord is an ancient shelter sents any kind of affliction.
response to the Lord is godly fear (see (see 90:1), open to those who seek
60:4). The Lord alone can teach humans 91:9-13 The poet again invites the
refuge in him. godly to seek refuge in the Lord and
to follow the path of wisdom (25:4-6).
91:1 The Most High is an ancient title enjoy the benefits of divine protection.
90:13-17 The psalmist prays for the that expresses the Lord’s exalted status
Lord’s favor and restoration. 91:11 he will order his angels: Satan
(Gen 14:19) as the ruler and protector cited these words when he tempted
90:13 The phrase your servants refers to of the godly. Jesus (Matt 4:6; Luke 4:10-11), but
the community of those loyal to the Lord. 91:3-4 The psalmist invites the godly God makes this promise for those who
90:15 The psalmist calls upon the Lord to trust in the Lord and find protection obey him (91:14), not for those who
to give the people gladness to replace in him. arrogantly test him (Matt 4:4, 7).
their mourning (see 92:4-5). 91:3 God protects the godly from deadly 91:14-16 The godly can trust the Lord’s
90:16 The children represent future disease and even a destructive word. protection and provision.
983 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 9 3 : 1

91:15
1 Sam 2:30
I will protect those who trust in my 8 But you, O Lord, will be exalted fforever.
Ps 50:15 name. 9 Your enemies, Lord, will surely perish;
John 12:26 15 When they call on me, I will answer; all evildoers will be scattered.
92:1
e
zamar (2167) I will be with them in trouble. 10 But you have made me as strong as a
Ps 138:1
I will rescue and honor them. wild ox.
92:3
1 Sam 10:5
16 I will reward them with a long life You have anointed me with the finest
1 Chr 13:8
Neh 12:27
and give them my salvation.” oil.
11 My eyes have seen the downfall of my
92:5 PSALM 92
Ps 40:5; 139:17 enemies;
Rom 11:33 A psalm. A song to be sung on the Sabbath
my ears have heard the defeat of my
92:6 Day.
Ps 73:22 wicked opponents.
92:7 1 It is good to give thanks to the Lord, 12 But the godly will flourish like palm
Ps 37:38
92:9
to esing praises to the Most High. trees
Ps 37:20; 68:1 2 It is good to proclaim your unfailing love and grow strong like the cedars of
92:8 in the morning, Lebanon.
f
‘olam (5769)
Ps 100:5 your faithfulness in the evening, 13 For they are transplanted to the Lord’s

92:10 3 accompanied by the ten-stringed harp own house.

Ps 23:5; 75:10
and the melody of the lyre. They flourish in the courts of our God.
92:11 14 Even in old age they will still produce
Ps 54:7 4 You thrill me, Lord, with all you have
92:14 fruit;
Isa 37:31 done for me!
they will remain vital and green.
John 15:2 I sing for joy because of what you 15 They will declare, “The Lord is just!
92:15 have done.
Rom 9:14
g
tsur (6697) 5 O Lord, what great works you do! He is my grock!
Ps 144:1 There is no evil in him!”
93:1
And how deep are your thoughts.
Ps 65:6; 96:10; 97:1; 6 Only a simpleton would not know, PSALM 93
99:1; 104:1
Isa 51:9 and only a fool would not understand 1 The Lord is king! He is robed in majesty.
this: Indeed, the Lord is robed in majesty
7 Though the wicked sprout like weeds and armed with strength.
and evildoers flourish, The world stands firm
they will be destroyed forever. and cannot be shaken.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
91:14 Those who love the Lord will thanksgiving for God’s unfailing love the Lord’s mighty acts. He shares in the
obey him (Deut 30:20; 1 Jn 5:3) and and faithfulness. glory of the wise of heart.
seek his protection (91:1; 145:18). 92:4-7 Fools perish because they do not 92:12 Carvings of palm trees (1 Kgs 6:29,
91:15 The Lord promises to answer understand the Lord’s marvelous works 32, 35; 7:36) adorned the Temple, and
the prayers of his people. The Psalter and eternal plans. builders made rich use of cedars (1 Kgs
often speaks of people honoring the 92:4-5 The Lord acts and the psalmist 5:6). The trees represent the godly, who
Lord (50:15); here, God promises to responds in praise (92:4). God’s acts are planted in the very courts of the
honor the godly who risk everything for spring from his thoughts (92:5). Temple.
his sake (62:7; 71:21; 84:11).
92:5-6 The Lord’s thoughts do not make 92:13 The Temple area consisted of the
91:16 A long life on earth represents sense to the simpleton or the fool, the LORD’s own house and the courts that
just a small part of the Lord’s goodness immoral person who desires no wisdom surrounded it.
and eternal friendship (23:6). (Prov 1:22; 10:23). 92:15 There is no evil in him! The Lord
Ps 92 Thanksgiving and praise open 92:7 Even when the ungodly seem to is consistently just; he rightly judges
this psalm. The Lord—the Most grow luxuriantly (73:3-5), they have no everyone (see Zeph 3:5).
High—is faithful and just in discerning future (92:9; see 1:6; 90:5-6; Isa 40:6-8).
between the godly and the wicked. The Pss 93-100 These psalms challenge the
godly will enjoy a glorious, vigorous 92:8-10 The glory of the Lord provides doubts created by the Exile (see Ps 89)
future, while the wicked will perish. the reason for the poet’s renewed and answer the questions asked in Ps
The wise see and understand the Lord’s strength and glory, and for the immi- 90:11, 13. The Lord has established a
works as they reveal his justice (92:6-7, nent defeat of the enemy. kingdom (Ps 93) that is characterized by
11, 15). The wicked, like grass, are 92:8 The transcendent Lord stays above the punishment of the wicked (Ps 94),
quickly destroyed (92:7-10). the world of human experience. From reverent obedience among his people (Ps
this exalted place, he rules and judges 95), justice for the poor (Ps 96), celebra-
92:TITLE on the Sabbath Day: Jewish
(7:7), celebrates his victories (68:18; tion in Zion (Ps 97), salvation for Israel (Ps
tradition assigned one psalm to each
see Ps 47), comes to rescue the needy 98), holiness (Ps 99), and praise (Ps 100).
day of the week: Sunday (Ps 24), Mon-
day (Ps 48), Tuesday (Ps 82), Wednesday (102:19), brings an end to the wicked Ps 93 The everlasting Lord gloriously
(Ps 94), Thursday (Ps 81), Friday (Ps (92:7-8), and receives praise (148:1). establishes his kingship (cp. Pss 47,
93), and the Sabbath (Ps 92). This is 92:10 as strong as a wild ox: The Lord 99–100).
the only psalm that indicates this use allows the psalmist to share his exalta- 93:1 robed in majesty: The Lord stands
in its title. tion (92:8), thus ensuring victory. victorious both before and after battle
92:1-3 The psalmist offers praise and 92:11-15 The psalmist understands (see 45:3).
P S A L M 9 3 : 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 984

2 Your hthrone, O Lord, has stood from 8 Think again, you fools! 93:2
Lam 5:19
time immemorial. When will you finally catch on? h
kisse’ (3678)
Ps 103:19
You yourself are from the everlasting 9 Is he deaf—the one who made your ears?
93:3
past. Is he blind—the one who formed your Ps 98:7-8
3 The floods have risen up, O Lord. eyes? 93:4
Ps 65:7
The floods have roared like thunder; 10 He punishes the nations—won’t he also
93:5
the floods have lifted their pounding punish you? Ps 19:7
waves. He knows everything—doesn’t he also 1 Cor 3:17
4 But mightier than the violent raging of 94:1
know what you are doing? Deut 32:35
the seas, 11 The Lord knows people’s thoughts; Isa 35:4
Nah 1:2
mightier than the breakers on the he knows they are worthless! Rom 12:19
shore— 12 iJoyful are those you discipline, Lord,
94:4
Ps 31:18; 52:1
the Lord above is mightier than
these! those you teach with your 94:6
Isa 10:2
5 Your royal laws cannot be changed. instructions. 94:9
13 You give them relief from troubled times Exod 4:11
Your reign, O Lord, is holy forever and Prov 20:12
ever. until a pit is dug to capture the wicked.
94:10
14 The Lord will not reject his people; Ps 44:2
PSALM 94 he will not abandon his special 94:11
1 O Lord, the God of vengeance, *1 Cor 3:20
possession.
O God of vengeance, let your glorious 15 Judgment will again be founded on
94:12
Deut 8:5
justice shine forth! justice, Heb 12:5-6
2 Arise, O judge of the earth.
i
’ashrey (0835)
and those with virtuous hearts will Ps 106:3

Give the proud what they deserve. pursue it. 94:14

3 How long, O Lord? 1 Sam 12:22
Rom 11:2
16 Who will protect me from the wicked?
How long will the wicked be allowed 94:15
to gloat? Who will stand up for me against Isa 42:3
Mic 7:9
4 How long will they speak with evildoers?
94:16
17 Unless the Lord had helped me,
arrogance? Num 10:35
Isa 33:10
How long will these evil people boast? I would soon have settled in the
94:17
5 They crush your people, Lord, silence of the grave. Ps 124:1-2
hurting those you claim as your own. 18 I cried out, “I am slipping!” 94:19
Isa 57:18; 66:13
6 They kill widows and foreigners but your unfailing love, O Lord,
and murder orphans. supported me.
7 “The Lord isn’t looking,” they say, 19 When doubts filled my mind,

“and besides, the God of Israel doesn’t your comfort gave me renewed hope
care.” and cheer.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
93:3-4 God’s victory over natural chaos 94:2 Just as the Lord’s enemies rise up giving them what they deserve (1:6;
gives the psalmist confidence that against him and his people (3:7; 93:3), Rom 6:23).
the Lord will also defeat his present he must arise and make retribution 94:11 While the Lord’s thoughts are
enemies (cp. Jer 46:8; 47:2). against the enemy (see 79:12; Isa 65:6). deep, people’s thoughts are worthless
93:5 Through his stable rule and royal 94:6 widows . . . foreigners . . . orphans: (cp. 92:5; 1 Cor 3:20).
laws, the Lord orders the world. Your The Lord’s law protects needy people 94:12-15 True to his nature, the Lord
reign (literally your house): The house (Deut 24:17; 27:19), but they remain rewards those who live by his wise
from which God reigns might be the vulnerable in society.
Lord’s heavenly palace or the earthly instruction (see note on 1:2) and makes
94:7 The wicked think that they can them happy according to his promises.
Temple.
get away with their vile acts and speech,
Ps 94 This plea for the Lord’s justice in- 94:13 God’s relief includes his comfort
foolishly assuming that God isn’t look-
cludes both communal and individual and rescue.
ing or doesn’t care. of Israel: Literally
expressions of lament (94:1-7, 16-23). of Jacob. See note on 44:4. 94:14 Even when it seems that he has,
The psalmist gives voice to the pain and the LORD will not reject his people.
94:8-11 The psalmist rebukes human
suffering caused by the wicked, but he 94:16-23 The psalmist’s prayer resumes
folly.
also depicts the comfort and stability (see 94:1-7) with a desperate cry for
of the Lord’s protection. He calls on the 94:9 It is preposterous that those with
ears and eyes would imagine their the Lord’s justice; it concludes with the
Lord to avenge the needy against the
Creator to be deaf and blind. hopeful expectation that evil will end.
arrogant and foolish, he rebukes such
people for their folly (94:8-11), and 94:10 punishes: This word also carries 94:16 Only God has the power to stand
he pronounces a blessing on the wise the idea of “warns” (2:10), “disciplines” up to the wicked (see 2:2).
(94:12-15). (6:1; 94:12), or “instructs” (16:7). The 94:18-19 The psalmist’s experience of
94:1-7 After the community falls victim Lord disciplines his people to purify slipping contrasts with God’s promise
to the wicked (94:5-7), they pray that the their character (Prov 3:11-12; Heb to stand with him (94:12-13; see 15:5;
Lord will render justice (see 7:11; 9:12). 12:6-11). He punishes his enemies by 93:1).
985 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 9 5 : 1 1

94:20 20 Can unjust leaders claim that God is on 5 The sea belongs to him, for he made it.
Ps 58:2
94:21 their side— His hands formed the dry land, too.
Exod 23:7 leaders whose decrees permit 6 Come, let us worship and bow down.
Matt 27:4
j
dam (1818) injustice?
Ezek 33:4 21 They gang up against the righteous Let us kneel before the Lord our maker,
94:22
and condemn the innocent to jdeath.
7 for he is our God.
Ps 59:9; 71:7
22 But the Lord is my fortress; We are the people he watches over,
94:23
Ps 7:16; 140:9, 11 my God is the mighty rock where I the flock under his care.
95:2
Mic 6:6-8 hide. If only you would listen to his voice today!
23 God will turn the sins of evil people back 8 The Lord says, “Don’t harden your
95:4
Ps 135:5-6 on them. hearts as Israel did at Meribah,
95:5
Gen 1:9-10 He will destroy them for their sins. as they did at Massah in the
95:7-11 The Lord our God will destroy them. wilderness.
*Heb 3:7-11, 15; 4:7 9 For there your ancestors tested and tried
95:8 PSALM 95
Exod 17:7 1 Come, let us sing to the Lord! my patience,
Num 20:13
Deut 6:16 Let us shout joyfully to the Rock of even though they saw everything I did.
10 For forty years I was angry with them,
95:9 our salvation.
Num 14:22 2 Let us come to him with thanksgiving. and I said,
95:10
Acts 7:36; 13:18 Let us sing psalms of praise to him. ‘They are a people whose hearts turn
Heb 3:10, 17 3 For the Lord is a great God, away from me.
95:11
Deut 1:35 a great King above all gods. They refuse to do what I tell them.’
*Heb 4:3, 5 4 He holds in his hands the depths of the 11 So in my anger I took an oath:

earth ‘They will never enter my place of

and the mightiest mountains. rest.’ ”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The Creator-King (Pss 93–100)

Pss 8, 19, 28–29, 33, The Psalter portrays Israel’s view of God as the Creator, the great King over the world of na-
89, 104 ture and nations. God created and established the world, and he rules over it (95:4-5; 96:10;
Gen 1:1–2:4
Eccl 12:1-7, 13-14 see 24:2; 78:69). The whole of creation is his handiwork. The Creator governs and cares for all
Isa 40:25-28; 43:15; that he made.
44:24; 51:13
Jer 10:16 Several psalms celebrate the manifestation of God’s glory in creation (Pss 8, 19, 29, 33, 89,
Acts 4:23-31 and 104). Psalm 8 centers on God’s endowing human beings with splendor and vesting them as
Col 3:10
his rulers in creation. Psalm 19 encourages reflection on creation in order to cultivate wisdom.
Psalm 29 reveals God’s power in the world and the stability of his creation. Psalm 33 exalts
God’s governance, order, and wisdom in creation and fosters the importance of wisdom. Psalm
89 lays the foundation of God’s covenant with David on his commitment to creation (89:9-18).
Psalms 93–100 anticipate the worldwide dominion of God. When he comes into the
world, he brings harmony and peace. The earth already belongs to him, and the Creator has
demonstrated his power in history. Psalm 104 is a creation hymn that reworks the six days of
creation into a marvelous lyric in praise of God’s wisdom.
The psalms call upon all nations to acknowledge and praise God and to show their accep-
tance of his sovereign rule over all nations (see 9:11; 47:1-2, 7-9; 66:8; 67; 117:1).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 95 This call to worship urges the people as a shepherd cares for his did not try to grasp their significance
people to respond to the Lord, the flock (Isa 40:11). The LORD our maker, (see 92:5-6).
Shepherd, and to follow him faithfully. the Creator of heaven and earth, also 95:11 The generation of Israel that
The previous generation, who refused made a people for himself (Isa 45:9-12; wandered in the wilderness for forty
to obey, did not receive the blessings of 51:12-16). years failed to enter the place of rest
the Promised Land. that Israel enjoyed after the conquest of
95:8-11 If people want to enter into
95:3-5 The Lord is the great King over the Lord’s rest, they need to respond the land (1 Kgs 8:56; see Deut 12:9). The
the whole universe. immediately (see Heb 3:7–4:11). Lord promised them the land and gave
95:3 above all gods: The psalmist it to them (Isa 28:12), but they did not
95:8 To harden your hearts means to
refutes idolatry and paganism (96:4-6; obey him (Isa 28:1). The warning reminds
be stubborn and resist the Lord’s grace every generation of the need to obey
135:15-18; see also Isa 46:5-7). (see Num 20:2-13; see also Matt 13:3- in faith. The rest that God provides
95:4-5 The whole created order owes 23; John 12:37-43; Eph 4:17-32; Heb includes peace, provision, and protection
its existence to the sovereign Lord 3:6-19; 4:6-11). (132:14-18). The author of Hebrews chal-
alone—not to various gods. 95:9 Israel’s ancestors . . . saw the lenged a new generation to enter the rest
95:6-7 The great King cares for his wonders of the Lord, but they foolishly provided by Jesus Christ (Heb 3:7–4:13).
P S A L M 9 6 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 986

PSALM 96 11 Let the heavens be glad, and the earth 96:1-13

//1 Chr 16:23-33
Ps 96:1-13 // 1 Chr 16:23-33 rejoice! 96:2
1 Sing a new song to the Lord!
Let the sea and everything in it shout Ps 71:15
Let the whole earth sing to the Lord! his praise! 96:3
2 Sing to the Lord; praise his name. Ps 145:12
12 Let the fields and their crops burst out
96:5
Each day proclaim the good news that with joy! 1 Chr 16:26
he saves. Let the trees of the forest rustle with Isa 42:5
3 Publish his glorious deeds among the 96:6
praise Ps 104:1
nations. 13 before the Lord, for he is coming! 96:8
Tell everyone about the amazing He is coming to judge the earth. Ps 115:1
96:9
things he does. He will judge the world with justice, 1 Chr 16:29
4 Great is the Lord! He is most worthy of
and the nations with his truth. 2 Chr 20:21
praise! 96:10
He is to be feared above all gods. PSALM 97 Ps 58:11; 67:4; 93:1
1 The Lord is king! 96:11
5 The gods of other nations are mere idols, Ps 97:1; 98:7
but the Lord made the heavens! Let the earth rejoice! Isa 49:13

6 Honor and majesty surround him; Let the farthest coastlands be glad. 96:12
Isa 35:1; 44:23;
2 Dark clouds surround him. 55:12-13
strength and beauty fill his sanctuary. k
Righteousness and justice are the 97:1
7 O nations of the world, recognize the foundation of his throne. Ps 96:10-11
97:2
Lord; 3 Fire spreads ahead of him
Exod 19:9
recognize that the Lord is glorious and burns up all his foes. Deut 4:11
1 Kgs 8:12
and strong. 4 His lightning flashes out across the Ps 18:11; 89:14
8 Give to the Lord the glory he deserves!
k
tsedeq (6664)
world. Ps 119:75

Bring your offering and come into his The earth sees and trembles. 97:3
courts. 5 The mountains melt like wax before the Heb 12:29
9 Worship the Lord in all his holy splendor. 97:5
Lord, Josh 3:11
Let all the earth tremble before him. before the Lord of all the aearth. Amos 9:5
10 Tell all the nations, “The Lord reigns!”
a
’erets (0776)
6 The heavens proclaim his Isa 65:17

The world stands firm and cannot be righteousness; 97:6

Ps 50:6
shaken. every nation sees his glory.
He will judge all peoples fairly. 7 Those who worship idols are disgraced—

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 96 This psalm establishes the Lord’s even greater task than creating the it cannot be shaken (cp. 11:3).
universal kingship (see Ps 93) and earth. The idols, made by human hands 96:11-13 The psalmist exhorts the
prepares for the coming of the Lord to (115:4), created nothing. created order to respond with joy to the
bring justice and righteousness into the 96:6 Honor and majesty: The Lord is news of the Lord’s coming. Cp. a similar
world. The psalmist invites everyone to glorious (96:6; 104:1; 148:13), and so theme in 98:7-9.
worship the Lord (96:1-3), the glorious
are his works in nature (8:1) and in 96:12 All of nature will experience
Creator of all the earth (96:4-6), because
redemption (111:3; 145:5). renewal in God’s presence (65:13; 72:6,
worship is due to him alone (96:7-9).
The universe joins in praise as the 96:7 nations of the world (literally 16; Isa 44:23; 55:12; Rom 8:21-22).
righteous Judge establishes a new order families of the nations): Families and Ps 97 God is greatly exalted over the
(96:10-13). This psalm (along with clans represent subdivisions of the gods and over all the earth. Awe-
105:1-15; 106:1, 47-48) is included in nations (see Gen 12:3). The nations
inspiring phenomena accompany his
David’s song of praise recorded in must respond to the Lord’s glory (8:1;
coming. Even the created order is
1 Chr 16. 19:1-4; 24:7).
visibly affected and the wicked perish,
96:1 Three psalms open with the 96:8 The courts of God’s sanctuary but the people of Zion love his coming
exhortation to sing a new song (Pss 96, were usually off-limits to non-Jewish and rejoice.
98, 149); the song celebrates the Lord’s people. In this psalm the nations of the
universal kingship (see 33:3). 97:1 The farthest coastlands represent
world—the non-Jews—are invited in
the most remote parts of the world.
96:4-6 The gods of the nations are as (65:4; 84:2, 10; 100:4; 116:19; 135:2;
nothing before the glorious and majes- Isa 1:12). 97:2-4 Dark clouds . . . Fire . . . light-
tic Creator of the earth. ning: This language shows that the Lord
96:9 Worshipers should tremble in awe
(96:4; see 18:7-15; 97:4) at the splendor is coming in judgment (see note on
96:4 Great is the LORD! . . . most worthy 18:7-15).
of praise: With this refrain, the poet ex- of the Lord’s majesty and holiness (Heb
alts the Lord over all the gods (95:3) and 12:25). 97:5-7 The created order stirs at the
nations (99:2). He inspires awe more 96:10 The Lord’s coming means the coming of its King. He alone deserves
than anyone or anything else (76:7, 12; end of injustice. He rules fairly (9:8; worship.
89:7; 99:3; 111:9). He is beyond human 96:13; 98:9) and inaugurates an era of 97:6 As the Lord enters the world, the
possession or comprehension. The story harmony and order not experienced testimony of his righteousness resounds
of what he does to redeem his people since Eden. The Lord’s reign over the from above (50:6). Every nation will
causes them to praise him. world is founded on “the strong pillars view the open display of the Lord’s
96:5 The LORD made the heavens, an of righteousness and justice” (89:14), so glory (see 8:1; 19:1-4a; 24:7; Isa 40:5).
987 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 9 9 : 6

97:7
Jer 10:14
all who brag about their worthless 5 Sing your praise to the Lord with the
*Heb 1:6 gods— harp,
97:8 for every god must bow to him. with the harp and melodious song,
Zeph 3:14 6 with trumpets and the sound of the
8 Jerusalem has heard and rejoiced,
97:9
Exod 18:11 and all the towns of Judah are glad ram’s horn.
Ps 83:18; 95:3
b
‘elyon (5945) because of your justice, O Lord! Make a joyful symphony before the
Isa 14:14 9 For you, O Lord, are bsupreme over all Lord, the King!
97:10
Dan 3:28 the earth; 7 Let the sea and everything in it shout his
Rom 12:9 you are exalted far above all gods. praise!
97:11
Job 22:28 10 You who love the Lord, hate evil! Let the earth and all living things join in.
c
simkhah (8057) 8 Let the rivers clap their hands in glee!
Prov 10:28 He protects the lives of his godly
97:12 people Let the hills sing out their songs of joy
Ps 32:11 9 before the Lord.
and rescues them from the power of
98:1
Exod 15:6 the wicked. For the Lord is coming to judge the
Isa 52:10 11 Light shines on the godly, earth.
98:3
and cjoy on those whose hearts are He will judge the world with justice,
Luke 1:54, 72
98:4 right. and the nations with fairness.
Ps 100:1 12 May all who are godly rejoice in the Lord
98:6
PSALM 99
Num 10:10 and praise his holy name! 1 The Lord is king!
2 Chr 15:14
PSALM 98 Let the nations tremble!
98:7
Ps 24:1; 96:11 A psalm. He sits on his throne between the
98:9 cherubim.
1 Sing a new song to the Lord,
Ps 96:10, 13 Let the whole earth quake!
99:1
Exod 25:22
for he has done wonderful deeds. 2 The Lord sits in majesty in Jerusalem,
1 Sam 4:4 His right hand has won a mighty victory; d
exalted above all the nations.
99:2 his holy arm has shown his saving 3 Let them praise your great and awesome
d
rum (7311)
Ps 99:5 power! name.
2 The Lord has announced his victory
99:3 Your name is holy!
Deut 28:58
Josh 24:19 and has revealed his righteousness to 4 Mighty King, lover of justice,
1 Sam 2:2 every nation! you have established fairness.
99:4 3 He has remembered his promise to love You have acted with justice
Ps 17:2
99:5 and be faithful to Israel. and righteousness throughout Israel.
e
rum (7311)
Ps 118:28
The ends of the earth have seen the 5 eExalt the Lord our God!

99:6
victory of our God. Bow low before his feet, for he is holy!
Exod 15:25 4 Shout to the Lord, all the earth; 6 Moses and Aaron were among his priests;
1 Sam 7:9
break out in praise and sing for joy! Samuel also called on his name.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
97:7 At the Lord’s coming, when every which will culminate in a worldwide on earth (113:4; Isa 2:2; 6:1). From this
god must bow to him, those who wor- kingdom of justice (98:2, 9). Conse- summit, the Great King (47:2) can see,
ship other gods will face their own folly quently, all the earth must worship and rule over, and receive praise from all
(see 95:3-5). rejoice together because the Lord is nations and peoples.
97:8-12 Jerusalem (Hebrew Zion) re- coming (98:4-6). 99:1 It is fitting to tremble and quake
joices at the news of the Lord’s coming, 98:2-3 The Lord makes known his in response to the Lord’s holiness (see
for he brings justice and rescues the righteousness and faithfulness (see also 96:9). The throne between the cheru-
upright of heart. Isa 52:10). bim refers to the cover of the Ark of the
97:11 The godly people of integrity 98:4-6 The psalmist invites the whole Covenant (Exod 25:17-22).
(see Prov 2:7, 21; 3:32; 11:6, 11; 14:2), earth to worship the King (see 96:1). 99:2 Jerusalem: Hebrew Zion. See “Mount
whose hearts are right, maintain a 98:6 The Temple musicians used Zion, the City of God” at Ps 48, p. 947.
relationship with the Lord and with trumpets to call people together for 99:4 The qualities of the Lord’s rule
others (94:15; 125:4). The wicked plan meetings (cp. 81:3). include strength, justice, love, fairness,
the downfall of the godly (11:2), but the
98:7-9 The created order is personified and righteousness (see 93:4; 97:2, 6-7,
Lord rescues them (11:1; 36:10). Then
as rejoicing at the coming of the righ- 12; 98:2-3, 9; 138:6). Israel: Literally
the sorrows of the godly turn to joy and
praise (32:11; 64:10; 111:1; 119:7). teous Judge (see 93:3-4; 96:11-13). Jacob. See note on 44:4.
Ps 98 This psalm celebrates the Lord’s Ps 99 The psalmist calls the nations to 99:6-8 God showed favor by responding
kingship. The Lord is Israel’s true King, worship the Lord, the king of the earth to his people in the past, while holding
its champion and savior. His people who rules from Zion (see note on Ps 93). sinners accountable.
sing a new song celebrating his victori- 99:1-5 The Lord is the holy and 99:6 Moses and Samuel were great
ous power and faithfulness to them. righteous King (Isa 6:1-5). Mount Zion, models and leaders who had prayed on
The Lord displays his righteous rule to the location of the Lord’s Temple, meta- behalf of the Lord’s people (Exod 32:31-
all the nations throughout the earth, phorically stands as the highest point 32; 1 Sam 12:23).
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They cried to the Lord for help, 3 I will refuse to look at 99:7
Exod 33:9
and he answered them. anything vile and vulgar.
j Num 12:5
7 He spoke to Israel from the pillar of cloud, I hate all who deal crookedly; 99:8
Num 14:20
and they followed the laws and I will have nothing to do with them. f
nasa’ (5375)
Hos 14:2
decrees he gave them. 4 I will reject perverse ideas
100:1
8 O Lord our God, you answered them. and stay away from every evil. Ps 98:4
You were a fforgiving God to them, 5 I will not tolerate people who slander
100:2
but you punished them when they their neighbors. Deut 28:47
100:3
went wrong. I will not endure conceit and pride. 1 Kgs 18:39
Ezek 34:30-31
9 Exalt the Lord our God, 6 I will search for faithful people Mark 14:27
John 10:11
and worship at his holy mountain in to be my companions.
100:4
Jerusalem, Only those who are above reproach Ps 95:2; 96:2
for the Lord our God is holy! will be allowed to serve me. todah (8426)
g

Ps 107:22
7 I will not allow deceivers to serve in my h
yadah (3034)
PSALM 100 Ps 109:30
house,
A psalm of thanksgiving. 100:5
and liars will not stay in my presence. Ps 25:8; 119:90
1 Shout with joy to the Lord, all the earth! 8 My daily task will be to ferret out the
i
‘olam (5769)
Ps 110:4
2 Worship the Lord with gladness. wicked 101:1
Come before him, singing with joy. and free the city of the Lord from Ps 89:1; 145:7
3 Acknowledge that the Lord is God! their grip. 101:3
j
beliya‘al (1100)
He made us, and we are his. Prov 6:12
PSALM 102
We are his people, the sheep of his 101:4
A prayer of one overwhelmed with Prov 11:20
pasture.
4 Enter his gates with g thanksgiving; trouble, pouring out problems before the 101:5
Ps 50:20
LORD. Prov 6:16-19
go into his courts with praise.
101:6
h
Give thanks to him and praise his 1 Lord, hear my prayer! Ps 119:1
name. Listen to my plea! 101:8
5 For the Lord is good. 2 Don’t turn away from me Ps 46:4; 75:10;
118:10-12
His unfailing love continues iforever, in my time of distress. 102:1
and his faithfulness continues to each Bend down to listen, Exod 2:23
1 Sam 9:16
generation. and answer me quickly when I call 102:2
to you. Ps 69:17
PSALM 101 3 For my days disappear like smoke, 102:3
A psalm of David. Job 30:30
and my bones burn like red-hot coals. Jas 4:14
1 I will sing of your love and justice, Lord. 4 My heart is sick, withered like grass, 102:5
Lam 4:8
I will praise you with songs. and I have lost my appetite.
2 I will be careful to live a blameless life— 5 Because of my groaning,
when will you come to help me? I am reduced to skin and bones.
I will lead a life of integrity 6 I am like an owl in the desert,
in my own home. like a little owl in a far-off wilderness.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
99:7 The Lord spoke to Moses and 101:2 in my own home (literally in my Ps 102 A frail and afflicted human be-
Aaron from the pillar of cloud (Exod house): This commitment to integrity ing prays for the Lord’s compassion on
33:9; Num 12:5-6), and for a time, the might refer to private life at home. Jerusalem and for his presence with its
people responded to the revelation. Some interpreters view my house as inhabitants.
referring to the king’s palace; the 102:1-2 The psalmist appeals to the
Ps 100 This psalm calls all nations to
commitment would then refer to the Lord not to turn away (or hide your
come to Jerusalem to worship the Lord policies of his administration. Leading
and acknowledge his goodness to Israel. face). Israel experienced his turning his
a life of integrity means choosing a
face away during their exile.
100:3 and we are his: As in an alternate wise lifestyle.
reading in the Masoretic Text; the other 102:3 Smoke is an image of transitory
101:4-5 The psalmist hates what the
alternate and some ancient versions life (37:20; 68:2). The psalmist’s bones
Lord hates (Prov 6:16-19; see Ps 5:5;
read and not we ourselves. The LORD is represent his whole being (see 6:2;
11:4-5). Perverse ideas come from cor-
the one who determines who his people 34:19-22).
rupt human hearts (18:26).
are. the sheep of his pasture: God will 102:4 Like dried grass, the psalmist
guide and protect his people (23:1, 4). 101:6 The psalmist surrounds himself
with people who are also committed to senses his life ebbing away.
100:4 Gates and courts were part of the integrity (101:2). 102:5 skin and bones: The psalmist has
Temple in Jerusalem. wasted away because of his anguish
101:7-8 The psalmist commits himself
Ps 101 This hymn expresses a commit- to ridding his house and the city of (see 102:9; 109:24).
ment to live with integrity and to avoid the LORD—representing the entire 102:6 The owl was associated with ruin
evil. Jesus meets this ideal. kingdom—of all evil. and desolation (Isa 34:11, 15).
989 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 0 3 : 1

102:7 7 I lie awake, 19 Tell them the Lord looked down

Ps 77:4
102:8 lonely as a solitary bird on the roof. from his heavenly sanctuary.
2 Sam 16:5 8 My enemies taunt me day after day. He looked down to earth from heaven
Isa 65:15
Luke 23:11 They mock and curse me. 20 to hear the groans of the prisoners,
Acts 26:11 9 I eat ashes for food. to release those condemned to die.
102:12 21 And so the Lord’s fame will be
Exod 3:15 My tears run down into my drink
Lam 5:19 10 because of your anger and wrath. celebrated in Zion,
102:13
Isa 60:10
For you have picked me up and his praises in Jerusalem,
22 when multitudes gather together
Zech 1:12 thrown me out.
102:15 11 My life passes as swiftly as the evening and kingdoms come to worship the
1 Kgs 8:41-42
shadows. Lord.
102:16
Isa 60:1-2 I am withering away like grass. 23 He broke my strength in midlife,
102:17
Neh 1:6 12 But you, O Lord, will sit on your throne cutting short my days.
24 But I cried to him, “O my God, who lives
102:18 forever.
Deut 31:19
1 Cor 10:11 Your fame will endure to every forever,
102:19 generation. don’t take my life while I am so
Deut 26:15 13 You will arise and have mercy on young!
102:21 25 Long ago you laid the foundation of the
Zech 8:20-23 Jerusalem—
102:22 and now is the time to pity her, earth
Ps 86:9
now is the time you promised to help. and made the heavens with your
102:24
Isa 38:10
14 For your people love every stone in her hands.
26 They will perish, but you remain forever;
102:25-27 walls
Gen 1:1
and cherish even the dust in her streets. they will wear out like old clothing.
*Heb 1:10-12
15 Then the nations will tremble before the You will change them like a garment
102:26
Matt 24:35 Lord. and discard them.
2 Pet 3:10 27 But you are always the same;
Rev 20:11 The kings of the earth will tremble
102:27 before his glory. you will live forever.
Mal 3:6 28 The children of your people
16 For the Lord will rebuild Jerusalem.
Jas 1:17
103:1 He will appear in his glory. will live in security.
Ps 33:21; 104:1 17 He will listen to the prayers of the Their children’s children
k
nepesh (5315)
Ps 119:20
destitute. will thrive in your presence.”
He will not reject their pleas. PSALM 103
18 Let this be recorded for future A psalm of David.
generations, 1 Let all that k I am praise the Lord;
so that a people not yet born will with my whole heart, I will praise his
praise the Lord. holy name.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
102:7-8 The psalmist cannot sleep (see fear because they will see his glory 102:24 The psalmist draws a contrast
63:6-8). Like a bird on the roof, he feels (see 8:1; 19:1-4a; 24:7). The rebuilding between his days (102:23) and God’s
isolated from both friends (see 88:8) of Zion and the Temple portray God’s years (cp. 90:4).
and enemies. glory and fulfill this promise. An even 102:25-27 In contrast with the per-
102:10 The psalmist blames the Lord greater fulfillment will come with the manence of the Creator, the created
for his troubles. New Jerusalem (Rev 21). order will wear out like a piece of
102:11 The psalmist’s existence seems 102:17 The people of Israel were desti- clothing (see Isa 40:28). The writer to
empty and transitory (102:4; 109:23; tute (or naked) during the Exile. the Hebrews describes this passage as
144:4). 102:18-22 The Lord will have mercy; having been addressed to Jesus, the Son
Jews and Gentiles alike will worship him. (Heb 1:10-12).
102:12-17 The topic changes from the
psalmist’s miseries to the Lord’s glory. 102:18 Let this be recorded: The written 102:28 The Lord’s presence provides the
A vision of the Lord’s compassionate record stands as a memorial to the basis for the security and happiness of
kingship gives him confidence in Zion’s Lord’s goodness. his people (23:6).
future. 102:19 The heavenly sanctuary refers to Ps 103 This psalm celebrates the Lord’s
102:12 forever . . . to every generation: God’s holy place on high (see 92:8-10). perfection, compassion, forgiveness,
The frailty of humans (102:3-11) con- and goodness. The structure of the
102:22 The multitudes—both Jews and
trasts with the permanence of the Lord. psalm is an acrostic poem, with one
Gentiles—will join in the worship of
102:13 Jerusalem: Hebrew Zion; also in the Lord (see 96:7, 9; 106:48; Isa 2:2-4; verse for each letter in the Hebrew
102:16. Now is the time for the Lord to 43:10-13; 57:15; 60:3-7). alphabet (see also Pss 9–10, 25, 34, 37,
restore Jerusalem from exile (see 75:2; 38, 111, 112, 119, 145).
102:23-28 Although the psalmist
Jer 29:10; Dan 9:1-19). suffers in the present, he bases his 103:1-6 The psalmist offers praise for
102:15-16 When the Lord arises hope for the future on the Lord’s past the Lord’s goodness.
(102:13), the nations will tremble with faithfulness.
P S A L M 1 0 3 : 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 990

2 Let all that I am praise the Lord; 16 The wind blows, and we are gone— 103:3
Exod 34:7
may I never forget the good things he as though we had never been here. 103:4
does for me. 17 But the love of the Lord remains forever Ps 49:15
a
ga’al (1350)
3 He forgives all my sins with those who fear him. Ps 107:2
b
khesed (2617)
and heals all my diseases. His salvation extends to the children’s Prov 3:3

4 He aredeems me from death children 103:5

Isa 40:31
and crowns me with blove and tender 18 of those who are faithful to his c
khadash (2318)
mercies. covenant, Ps 104:30

103:6
5 He fills my life with good things. of those who obey his d
mishpat (4941)
My youth is crenewed like the eagle’s! commandments! Ps 106:3

103:7
6 The Lord gives righteousness 19 The Lord has made the heavens his Exod 33:13
103:8
and justice to all who are treated
d throne;
h
Num 14:18
unfairly. from there he rules over everything. Jon 3:10–4:10
e
’arek ’appayim (0750,
0639)
7 He revealed his character to Moses 20 Praise the Lord, you iangels, Ps 145:8

and his deeds to the people of Israel. you mighty ones who carry out his 103:9
Ps 30:5
8 The Lord is compassionate and merciful, plans, Isa 57:16
slow to get angry and filled with
e listening for each of his commands. 103:10
21 Yes, praise the Lord, you jarmies of Lam 3:22
unfailing love. 103:11
9 He will not constantly accuse us, angels Ps 36:5

nor remain angry forever. who kserve him and do his will! 103:12
f
pesha‘ (6588)
10 He does not punish us for all our sins; 22 Praise the Lord, everything he has Prov 10:12

he does not deal harshly with us, as created, 103:13

Mal 3:17
we deserve. everything in all his kingdom. g
rakham (7355)
Ps 116:5
11 For his unfailing love toward those who
Let all that I am praise the Lord. 103:14
fear him Gen 3:19
is as great as the height of the heavens PSALM 104 Isa 40:6-8
1 Let all that I am praise the Lord. 103:15
above the earth. Jas 1:10-11
12 He has removed our fsins as far from us 103:18
O Lord my God, how great you are! Deut 7:9
as the east is from the west. You are robed with honor and majesty. 103:19
13 The Lord is like a father to his children, 2 You are dressed in a robe of light.
h
kisse’ (3678)
Prov 16:12
tender and gcompassionate to those You stretch out the starry curtain of the 103:20
who fear him. heavens; i
mal’ak (4397)
Ps 148:2
14 For he knows how weak we are; 3 you lay out the rafters of your home in 103:21
he remembers we are only dust. the rain clouds. j
tsaba’ (6635)
Isa 6:5
15 Our days on earth are like grass; You make the clouds your chariot; k
sharath (8334)
like wildflowers, we bloom and die. you ride upon the wings of the wind. Isa 61:6

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
103:1-2 Let all that I am praise the 103:17-19 the love of the LORD remains with this commitment to praise (103:1-
LORD: Psalms 103 and 104 each open forever: The Lord’s kingdom is everlast- 2, 22; 104:1, 35). how great you are!
and close with this commitment (103:1- ing, so he commits himself to his This acclamation expresses praise for
2, 22; 104:1, 35; see also 146:1). people across many generations. rescue (see also 35:27; 40:16; 70:4).
103:7-8 The Lord revealed himself to 103:18 To obey God means to be faith- 104:2-4 The psalmist interacts with
Moses in distinctive ways that ensured ful and loyal to him. two of the days of creation (see Gen
his relationship with his people (see 103:20-21 The psalmist exhorts the 1:1-8), when God created the heavens
Exod 34:6-7; Num 14:18). Lord’s angels, his servants and messen- and light.
103:9 If the Lord were to constantly gers, to praise the Lord. 104:3 This poetic portrayal envisions
accuse or remain angry forever, no one 103:22 God’s kingdom extends over all the clouds as beams that support
would be left (see Isa 54:7-8; 57:16). things, so all things are called to praise heaven.
103:11-12 The Lord’s love and forgive- the Lord. The concluding phrase takes 104:4 The winds are your messengers; /
ness are infinite and complete. us back to 103:1-2. flames of fire are your servants: Greek
103:13 The LORD is like a father to his Ps 104 This creation hymn (see also Pss version reads He sends his angels like
children: This analogy forms the basis 8, 33, 145) exalts God’s goodness and the winds, / his servants like flames
for Jesus’ teaching about God’s father- majesty. The psalmist reflects on the of fire. Cp. Heb 1:7, where the Greek
hood (see Matt 5:43-48; 6:1; 10:19-20; present world, the original creation, version is quoted. Wind and lightning
12:50; Luke 6:36; 12:29-32; John and a future new creation. He sees both are seen as divine messengers. The Lord
8:31-59; 15:1-8; see also 2 Sam 7:14; Jer creations as marvelously and wisely uses weather phenomena as he desires
3:19; 31:9; Mal 1:6; 2 Cor 6:16-18). made (cp. 139:14), as the work of the (77:17-18; 78:26; 135:7; 148:5-6). The
103:14-16 The Lord compassionately Lord’s Spirit (104:30; Gen 1:2; 2 Cor 3:6). psalmist interacts with day three of cre-
cares for frail humans (see 37:2; 90:5; 104:1 Let all that I am praise the LORD: ation (Gen 1:9-13). The Lord is master of
92:7; 102:4; Isa 40:6-8). Pss 103 and 104 each open and close water and earth.
991 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 0 4 : 1 9

104:2 4 The winds are your messengers; 12 The birds nest beside the streams
Dan 7:9
104:3 flames of fire are your servants. and sing among the branches of the
Ps 18:10
5 You placed the world on its foundation
trees.
Amos 9:6 13 You send rain on the mountains from
104:4 so it would never be moved. your heavenly home,
*Heb 1:7
6 You clothed the earth with floods of
104:5 and you fill the earth with the fruit of
Job 38:4 water, your labor.
104:6 water that covered even the 14 You cause grass to grow for the livestock
Gen 1:2
104:7
mountains. and plants for people to use.
Ps 18:15; 29:3 7 At your command, the water fled;
You allow them to produce food from
104:9 at the sound of your thunder, it the earth—
Job 38:10-11
Jer 5:22 hurried away. 15 wine to make them glad,
8 Mountains rose and valleys sank
104:10
Isa 41:18
olive oil to soothe their skin,
to the levels you decreed. and bread to give them strength.
104:12
Matt 8:20 9 Then you set a firm boundary for the 16 The trees of the Lord are well cared for—
104:14 seas, the cedars of Lebanon that he planted.
Gen 1:29-30
so they would never again cover the 17 There the birds make their nests,
104:15
Judg 9:13 earth. and the storks make their homes in
Prov 31:6
Eccl 10:19 10 You make springs pour water into the the cypresses.
Luke 7:46 18 High in the mountains live the wild
ravines,
104:17
Lev 11:19 so streams gush down from the goats,
104:18 mountains. and the rocks form a refuge for the
Lev 11:5
11 They provide water for all the animals, hyraxes.
Prov 30:26
104:19 and the wild donkeys quench their 19 You made the moon to mark the seasons,
Gen 1:14
thirst. and the sun knows when to set.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Praise Psalms (Ps 103)

Pss 9, 18, 32, 34, The Hebrew title of the book of Psalms means “Praises,” and that title accurately defines a
46–48, 93, 96–99, large number of the psalms. God is praised for his nature and for his great acts in creation
113, 116, 124, 129,
136, 138 and history. Praise psalms were written for individual use and for the community.
Individual praise (Pss 9, 18, 32, 34, 116, 138). It was customary in Temple worship to give
verbal thanks before the whole assembly whenever a vow-offering or a thank-offering was
made (see, e.g., 22:22-26; 66:13-20; 116:17-19). Such opportunities for personal praise and
testimony must have added warmth and significance to worship. Each act of rescue and every
experience of God’s mercy became part of the cumulative, ongoing story of salvation. Wor-
ship was not simply a recital of God’s deeds in earlier centuries.
Communal praise (Pss 103, 113, 124, 129, 136). When the community gathered, they
praised the Lord in song for his acts in history (Ps 103) or for a specific recent manifestation of
his mercy (Pss 124, 129). In Ps 103, the psalmist praises God for his mercy to each individual
(103:1-5) and to the whole community (103:6-14). The frailty of humanity contrasts with God’s
constancy (103:15-18); his universal and absolute rule merits universal praise (103:19-22).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
104:6 At first, water covered the earth. victorious over the waters (see Ps 29). estine during the winter. hyraxes (or
104:7 The Lord created dry ground on 104:11-18 The psalmist celebrates coneys, or rock badgers): These animals
day three of creation (Gen 1:9-13). animal, plant, and human life, as well are about the size of a rabbit and live in
as the Lord’s abundant provision for all rocky places.
104:8 The earth originates in God’s will.
of it (Gen 1:9-30). 104:19-23 The psalmist rejoices in the
104:9-10 The Lord reigns over all bod- order of night and day, marking day
ies of water, including those on land. 104:14 people to use: People are the
four of creation (Gen 1:14-19). This
He replaced chaotic waters with order managers of the created order, and
cycle gives all creatures an opportunity
and abundance, and the earth became they receive nourishment from the
to live.
a splendid place for animals and hu- work of their hands.
104:19 the moon to mark the seasons:
mans, with water refreshing the ground, 104:15 While both can be misused (cp.
Ancient Israel based its calendar on
the birds, and the animals. Prov 21:17), the Lord provides wine and the cycles of the moon (see chart,
104:9 The Lord set a firm boundary olive oil as gifts to enhance life. Life is p. 145). the sun knows when to set:
for the seas to protect the land. God’s sustained by basic food, represented This is a poetic description from the
sovereignty over sea and land was an by bread. perspective of normal observation.
argument against the existence of Baal, 104:17-18 The storks migrated from The sun goes down at a regular time
whom the Canaanites celebrated as northern Europe and resided in Pal- every evening.
PSALM 104:20 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 992

20 You send the darkness, and it becomes 31 May the glory of the Lord continue 104:20
Isa 45:7; 56:9
night, forever! 104:22
when all the forest animals prowl The Lord takes pleasure in all he has Job 37:8
about. made! 104:23
Gen 3:19
21 Then the young lions roar for their prey, 32 The earth trembles at his glance;
104:24
stalking the food provided by God. the mountains smoke at his touch. Ps 40:5; 65:9
Jer 10:12; 51:15
22 At dawn they slink back
33 I will sing to the Lord as long as I live. 104:26
into their dens to rest. I will praise my God to my last breath! Job 41:1
23 Then people go off to their work, 34 May all my thoughts be pleasing to him, 104:27
Ps 136:25
where they labor until evening. for I rejoice in the Lord. 104:29
35 Let all sinners vanish from the face of Gen 3:19
24 O Lord, what a variety of things you
104:30
have made! the earth; Ezek 37:9
In wisdom you have made them all. let the wicked disappear forever. a
ruakh (7307)
Eccl 12:7
b
khadash (2318)
The earth is full of your creatures. Let all that I am praise the Lord. Isa 61:4
25 Here is the ocean, vast and wide,
104:31
teeming with life of every kind, Praise the Lord! Gen 1:31
104:32
both large and small. PSALM 105 Exod 19:18
26 See the ships sailing along, Ps 105:1-15 // 1 Chr 16:8-22 Judg 5:5
1 Give thanks to the Lord and proclaim
and Leviathan, which you made to 104:35
Ps 37:10; 59:13
play in the sea. his greatness. 105:1-15
Let the whole world know what he //1 Chr 16:8-22
27 They all depend on you
has done. 105:2
to give them food as they need it. 2 Sing to him; yes, sing his praises. Ps 98:5
28 When you supply it, they gather it. 105:3
Tell everyone about his wonderful Ps 33:21
You open your hand to feed them, deeds. 105:4
and they are richly satisfied. 3 Exult in his holy name; Ps 27:8
29 But if you turn away from them, they
rejoice, you who worship the Lord.
panic. 4 Search for the Lord and for his strength;
When you take away their breath, continually seek him.
they die and turn again to dust. 5 Remember the wonders he has
30 When you give them your abreath, life is performed,
created, his miracles, and the rulings he has
and you brenew the face of the earth. given,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
104:20-23 Cycles of darkness and 104:27-30 All life depends on the gra- 104:1 (see also 103:1-2, 22; 146:1).
dawn mark the days on earth. Some cious sustenance of the Lord of life and Ps 105 This hymn praises the Lord’s
creatures live nocturnally, while others death (cp. Matt 6:11). faithfulness to Abraham and his descen-
become active during the day. 104:29-30 When you give them your dants in all their journeys—from Ur to
104:24-26 The Lord’s works testify breath: Or When you send your Spirit. Canaan (105:12), to Egypt (105:17, 23),
to his wisdom. All parts fit to- Life on earth is only possible as the through the wilderness (105:37, 41),
gether—land and sea, night and day, Lord’s gift, symbolized by his breath and back to Canaan (105:44). All of this
land creatures and sea creatures. The (Hebrew ruakh, “breath, wind, spirit”). fulfilled the Lord’s promise to Abraham
Lord’s wisdom makes life orderly and The Lord’s Spirit is the agent of renewal (105:9, 42), which was the basis for
wonderful. (Isa 32:15-20). Israel’s very existence. Joseph, whose
suffering was changed into glory, is a
104:25 The ocean, . . . teeming with life 104:31-35 The psalmist moves from
paradigm of encouragement for Israel
of every kind (see Gen 1:20-21), exem- describing the known creation to
(105:16-25). Verses 1-15 (along with
plifies the Lord’s creative activities. anticipating the new creation, when the
96:1-13; 106:1, 47-48) are included
Lord will renew the created order into a
104:26 ships sailing: Commercial ves- in David’s song of praise recorded in
world without sinners.
sels engaged in sea trade were one of 1 Chr 16.
the wonders of the ancient Near East 104:31 The Lord reveals his presence in
105:1-5 The poet begins with the ex-
(see Isa 2:16; 23:1, 3). The identifica- the created order (see 8:1; 19:1-4; 24:7)
hortation, Give thanks (see also 106:1;
tion of Leviathan is disputed, ranging and takes pleasure in his new creation 107:1; 118:1; 136:1). The other psalms
from an earthly creature to a mythical (see Isa 65:19). continue with the refrain, “for he is
sea monster in ancient literature. The 104:32 The trembling earth and the good!” The rest of Ps 105 tells of God’s
psalmist says that this feared creature is smoking mountains represent the Lord’s goodness.
nothing but the Lord’s pet. coming in judgment against sinners 105:6-11 The story of Israel is based
and salvation for his faithful people on the Lord’s commitment to Abraham.
(see 18:7-15). Even when a question arises about the
104:35 The Lord will remove all forms future of God’s covenant with David
of evil that defile his creation. The (Ps 89), God’s covenant with Abraham
concluding phrase takes us back to stands, as does the spiritual bond
993 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 0 5 : 3 7

105:7 6 you children of his servant Abraham, 22 He could instruct the king’s aides as he
Isa 26:9
105:8 you descendants of Jacob, his chosen pleased
Gen 22:16-18 ones. and teach the king’s cadvisers.
Deut 7:9
Luke 1:72 7 He is the Lord our God. 23 Then Israel arrived in Egypt;
105:10
Gen 28:13-15 His justice is seen throughout the Jacob lived as a foreigner in the land
Josh 23:4 land. of Ham.
105:11 8 He always stands by his covenant— 24 And the Lord multiplied the people of
Gen 13:15; 15:18
105:12 the commitment he made to a Israel
Gen 23:4; 34:30
Heb 11:9
thousand generations. until they became too mighty for their
9 This is the covenant he made with enemies.
105:14
Gen 12:17; 35:5 Abraham 25 Then he turned the Egyptians against
105:16
Lev 26:26
and the oath he swore to Isaac. the Israelites,
Isa 3:1 10 He confirmed it to Jacob as a decree, and they plotted against the Lord’s
Ezek 4:16
and to the people of Israel as a never- servants.
105:17
Gen 37:28, 36 ending covenant: 26 But the Lord sent his servant Moses,
Acts 7:9 11 “I will give you the land of Canaan
105:19 along with Aaron, whom he had
as your special possession.”
Ps 66:10 chosen.
105:20 12 He said this when they were few in 27 They performed miraculous signs
Gen 41:14
105:22 number, among the Egyptians,
c
zaqen (2205)
Ps 107:32
a tiny group of strangers in Canaan. and wonders in the land of Ham.
13 They wandered from nation to nation, 28 The Lord blanketed Egypt in darkness,
105:24
Exod 1:7, 9 from one kingdom to another. for they had defied his commands to
105:25 14 Yet he did not let anyone oppress them. let his people go.
Exod 1:8
Acts 7:19 He warned kings on their behalf: 29 He turned their water into blood,
105:26 15 “Do not touch my chosen people, poisoning all the fish.
Exod 3:10
Num 16:5 and do not hurt my prophets.” 30 Then frogs overran the land

105:27 16 He called for a famine on the land of and even invaded the king’s
Ps 78:43-51 bedrooms.
105:28 Canaan, 31 When the Lord spoke, flies descended
Exod 10:22 cutting off its food supply.
105:29 17 Then he sent someone to Egypt ahead of on the Egyptians,
Exod 7:20-21 and gnats swarmed across Egypt.
105:30 them— 32 He sent them hail instead of rain,
Exod 8:6 Joseph, who was sold as a slave.
105:31 18 They bruised his feet with fetters and lightning flashed over the land.
Exod 8:16, 21 33 He ruined their grapevines and fig trees
105:32 and placed his neck in an iron collar.
Exod 9:23 19 Until the time came to fulfill his dreams, and shattered all the trees.
34 He spoke, and hordes of locusts came—
105:36 the Lord tested Joseph’s character.
Exod 12:29-30
20 Then Pharaoh sent for him and set him young locusts beyond number.
105:37 35 They ate up everything green in the land,
Exod 12:33, 35-36 free;
destroying all the crops in their fields.
the ruler of the nation opened his 36 Then he killed the oldest son in each
prison door.
21 Joseph was put in charge of all the king’s Egyptian home,
the pride and joy of each family.
household;
he became ruler over all the king’s 37 The Lord brought his people out of
possessions. Egypt, loaded with silver and gold;
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
between God and Israel, Abraham’s 105:15 Abraham was one of the story of Moses and the plagues in Egypt
descendants. nation’s prophets (Gen 20:7). (Exod 7:20–12:30).
105:8 The covenant is the Lord’s irrevo- 105:16-22 These verses tell the story of 105:37-45 The Exodus and the conquest
cable oath to be the Father of Abraham Joseph (see Gen 37–41). of Canaan fulfilled God’s promise to
and his descendants (see Gen 12:1-9; 105:19 his dreams: Literally his word. Abraham, Isaac, and Jacob (105:9-10).
15:1-21). tested Joseph’s character: See Gen Unlike Ps 78, the poet recites the Lord’s
39:6-12. goodness without commenting on
105:11 God promised the land of Israel’s history of rebellion (cp. Ps 106).
Canaan to Abraham’s descendants as 105:23-25 These verses tell the story
of Israel’s affliction in Egypt (see Exod 105:37 not one . . . stumbled: The Lord
their special possession, where they protected all of his people (cp. 9:3).
could live as God’s people (105:44-45; 1:1-14).
Gen 12:7; 15:7-21). 105:23 Egypt (Hebrew mitsrayim) was in
105:12-15 The Lord protected Israel’s the land of Ham (see map, p. 39).
patriarchs. 105:26-36 The psalmist recounts the
PSALM 105:38 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 994

and not one among the tribes of Israel 4 Remember me, Lord, when you show 105:39
Neh 9:12
even stumbled. favor to your people; Isa 4:5
38 Egypt was glad when they were gone, come near and rescue me. 105:40
Num 11:31
for they feared them greatly. 5 Let me share in the prosperity of your John 6:31
39 The Lord spread a cloud above them as
chosen ones. 105:41
a covering Let me rejoice in the joy of your Exod 17:6
Ps 78:15
and gave them a great fire to light the people; 1 Cor 10:4
darkness. let me praise you with those who are 105:43
40 They asked for meat, and he sent them Exod 15:1
your heritage. 105:44
quail; Deut 6:10-11
6 Like our ancestors, we have sinned. Josh 13:7
he satisfied their hunger with
manna—bread from heaven. We have done wrong! We have acted 105:45
Deut 4:40
41 He split open a rock, and water gushed wickedly! 106:1
out 7 Our ancestors in Egypt 1 Chr 16:34, 41
Ps 100:4-5; 105:1
to form a river through the dry were not impressed by the Lord’s 106:3
wasteland. miraculous deeds. Ps 15:2
42 For he remembered his sacred promise
d
’ashrey (0835)
They soon forgot his many acts of Prov 3:13

to his servant Abraham. kindness to them. e

mishpat (4941)
Prov 12:5
43 So he brought his people out of Egypt Instead, they rebelled against him at 106:4
with joy, the Red Sea. Ps 44:3
his chosen ones with rejoicing. 8 Even so, he saved them— 106:5
44 He gave his people the lands of pagan Ps 1:3; 118:15
to defend the honor of his name 106:6
nations, and to demonstrate his mighty 2 Chr 30:7
and they harvested crops that others power.
Ezra 9:7
Neh 1:7
had planted. 9 He commanded the Red Sea to dry up. Zech 1:4
45 All this happened so they would follow 106:7
He led Israel across the sea as if it Judg 3:7
his decrees were a desert. 106:8
and obey his instructions. 10 So he rescued them from their enemies Ezek 20:9
106:9
Praise the Lord! and redeemed them from their foes. Exod 14:21
11 Then the water returned and covered Isa 63:11-13
PSALM 106
Ps 106:1, 47-48 // 1 Chr 16:34-36 their enemies; 106:11
Exod 15:5
1 Praise the Lord! not one of them survived. 106:12
12 Then his people f believed his promises. f
’aman (0539)
Give thanks to the Lord, for he is good! Then they sang his praise.
Ps 119:66

106:14
His faithful love endures forever. Num 11:4
2 Who can list the glorious miracles of the 13 Yet how quickly they forgot what he had

Lord? done!
Who can ever praise him enough? They wouldn’t wait for his counsel!
3 There is djoy for those who deal ejustly 14 In the wilderness their desires ran wild,

with others testing God’s patience in that dry

and always do what is right. wasteland.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
105:39 The Lord’s presence was as places the Lord had scattered them in 106:6-13 The community joins together
evident to all as a fire in the darkness his wrath. The psalm does not end in to confess their sins and their ancestors’
(Exod 13:22). despair but with the memory of the many acts of unbelief.
105:42-45 The story of redemption is Lord’s former mercy and the hope that 106:6 The story of Israel’s redemption
also the story of the Lord’s faithfulness. his mercy will be renewed (106:44-48). encompasses their sinful response from
Israel failed, but the Lord is constant. the days of the ancestors to the present
105:44 Canaan was a land of pagan Verses 1, 47-48 (along with 96:1-13;
nations (see 111:6). The psalmist might (106:43). The themes of sin and divine
105:1-15) are included in David’s song wrath both open and close Book Four
also be reflecting on God’s promise of praise recorded in 1 Chr 16.
to Abraham (Gen 24:60) regarding the (90:1-9; 106:6, 23, 43).
lands given to Isaac (Gen 26:3). 106:1 Praise the LORD! This refrain 106:7 at the Red Sea: Literally at the
(Hebrew haleluyah) characterizes sea, the sea of reeds. See note on Exod
105:45 The Lord planned for Israel to
four small subgroups in the psalms: 13:18.
testify about him by obeying him; Israel
104–106, 111–113, 115–117, 146–150.
was to be his model people. 106:9 Red Sea: Literally sea of reeds;
106:2-3 Wise people who practice justice also in 106:22. See Exod 14:15-31.
Ps 106 The Israelite community in exile
confessed the Lord’s goodness and and righteousness receive encourage- 106:13 They wouldn’t wait: God’s
justice and their own historic sinfulness. ment to proclaim the Lord’s great acts. impatient people did not trust him
From the humble state of exile, they 106:4-5 The poet prays individually to work according to his will (e.g., see
pleaded for redemption and restoration, for the Lord’s favor before leading the Exod 15:24; 16:2-3; 17:1-3; Num 14:26-
asking to be gathered back from all the community confession that follows. 45; 21:4-9).
995 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 0 6 : 4 0

106:15 15 So he gave them what they asked for, 28 Then our ancestors joined in the
Ps 78:29-31
106:16 but he sent a plague along with it. worship of Baal at Peor;
Num 16:1-3 16 The people in the camp were jealous of they even ate sacrifices offered to the
106:17
Deut 11:6
Moses dead!
106:18
and envious of Aaron, the Lord’s holy 29 They angered the Lord with all these
Num 16:35 priest. things,
106:19 17 Because of this, the earth opened up; so a plague broke out among them.
Acts 7:41
106:20
it swallowed Dathan 30 But Phinehas had the courage to
Jer 2:11 and buried Abiram and the other intervene,
Rom 1:23
rebels. and the plague was stopped.
106:21 18 Fire fell upon their followers;
Deut 10:21 31 So he has been regarded as a righteous
106:22 a flame consumed the wicked. man
Ps 105:27
106:23
19 The people made a calf at Mount Sinai; ever since that time.
Exod 32:10-14 they bowed before an image made 32 At Meribah, too, they angered the Lord,
106:24
Num 13:31–14:3 of gold. causing Moses serious trouble.
Jer 3:19 20 They traded their glorious God 33 They made Moses angry,
106:26
Num 14:29
for a statue of a grass-eating bull. and he spoke foolishly.
Heb 3:11 21 They forgot God, their savior,
34 Israel failed to destroy the nations in the
106:28 who had done such great things in
Num 25:1-3
Hos 9:10 Egypt— land,
106:30 22 such wonderful things in the land of as the Lord had commanded them.
Num 25:7-13 35 Instead, they mingled among the pagans
Ham,
106:32
Exod 17:7 such awesome deeds at the Red Sea. and adopted their evil customs.
Num 20:13 23 So he declared he would destroy them. 36 They worshiped their idols,
Ps 78:40
But Moses, his chosen one, stepped which led to their downfall.
106:34 37 They even sacrificed their sons
Judg 1:21, 27-36 between the Lord and the people.
106:37 He begged him to turn from his anger and their daughters to the demons.
2 Kgs 17:17 38 They shed innocent blood,
106:39
and not destroy them.
Hos 4:12 24 The people refused to enter the pleasant
the blood of their sons and daughters.
106:40 By sacrificing them to the idols of
Judg 2:12-14 land, Canaan,
for they wouldn’t believe his promise they polluted the land with murder.
to care for them. 39 They defiled themselves by their evil
25 Instead, they grumbled in their tents
deeds,
and refused to obey the Lord. and their love of idols was adultery in
26 Therefore, he solemnly swore
the Lord’s sight.
that he would kill them in the
wilderness, 40 That is why the Lord’s anger burned
27 that he would scatter their descendants against his people,
among the nations, and he abhorred his own special
exiling them to distant lands. possession.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
106:15 he sent a plague: See Exod 106:26-27 God’s judgment when Israel Literally They embittered his spirit. As a
32:35; Num 11:33. refused to obey was death and exile result, he spoke foolishly and disobeyed
106:16-18 The people became jealous (Num 14:26-30). The occasion for these the Lord (see Num 20:12).
because they presumed to have the severe judgments seems to have been 106:34 Israel continued to disobey the
same privileges as God’s appointed disobeying God’s word (106:24-25) and word of the Lord while living in the
priests (see Num 16:1-35). the earth provoking the Lord’s wrath (106:28-46). Promised Land. Rather than destroying
opened up: See Num 16:28-33. 106:28-39 Israel’s idolatry outside of the nations, Israel accepted them and
106:19-23 they bowed before an image: the land came with them into their their ways (see Judg 2:1-3, 11-15; 3:5-6).
The people forgot their Savior and land. Their nature did not change; they 106:37 Pagan gods were demons (see
committed the sin of idolatry (see Exod continued to provoke the Lord to anger Deut 32:17).
32:1-6). by their actions.
106:39 Idolatry, like adultery, defiles
106:19 at Mount Sinai: Hebrew at 106:28 the worship of Baal at Peor: See God’s people (see Lev 18:24; Hos 5:3).
Horeb, another name for Sinai. Num 25:3; Deut 4:3.
106:40-46 The psalmist returns to
106:22 The land of Ham is Egypt. 106:30-33 Phinehas, who executed a the Babylonian exile (106:26-27). The
106:24-25 The people disobeyed God’s flagrantly apostate Israelite man (Num Lord judged Israel severely, but he also
command when they refused to enter 25:3-8), is an even better model of a restrained his wrath, remembering the
the pleasant land (the Promised Land; righteous man than Moses, who failed covenant he had made with Abraham.
see Jer 3:19). they wouldn’t believe his at Meribah (Num 20:11-13). 106:40 God abhorred Israel’s sin, as he
promise: See Num 13:25–14:12. 106:33 They made Moses angry: does all sin.
PSALM 106:41 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 996

41 He handed them over to pagan nations, 2 Has the Lord g redeemed you? Then 106:41
Neh 9:27
and they were ruled by those who speak out! 106:43
hated them. Tell others he has gredeemed you Judg 6:6
Ps 81:12
42 Their enemies crushed them from your enemies. 106:45
and brought them under their cruel 3 For he has gathered the exiles from Lev 26:42
power. many lands, 106:46
2 Chr 30:9
43 Again and again he rescued them, from east and west, Ezra 9:9
but they chose to rebel against him, from north and south. 106:47-48
//1 Chr 16:35-36
and they were finally destroyed by 4 Some wandered in the wilderness, 107:1
their sin. Ps 106:1
44 Even so, he pitied them in their distress
lost and homeless.
5 Hungry and thirsty, 107:2
Isa 35:9-10
and listened to their cries.
45 He remembered his covenant with them
they nearly died. g
ga’al (1350)
Isa 43:1
6 “Lord, help!” they cried in their trouble,
and relented because of his unfailing 107:3
and he rescued them from their Neh 1:9
love. Ps 106:47
46 He even caused their captors
distress. Ezek 20:34
7 He led them straight to safety, 107:4
to treat them with kindness. Josh 5:6
to a city where they could live.
47 Save us, O Lord our God! 8 Let them praise the Lord for his great 107:7
Jer 31:9
Gather us back from among the nations, love 107:9
so we can thank your holy name and for the wonderful things he has Matt 5:6
Luke 1:53
and rejoice and praise you. done for them. 107:10
9 For he satisfies the thirsty Mic 7:8-9
48 Praise the Lord, the God of Israel, Luke 1:79
and fills the hungry with good things.
who lives from everlasting to 107:11
10 Some sat in darkness and deepest gloom, Num 15:31
everlasting!
Let all the people say, “Amen!” imprisoned in iron chains of misery.
11 They rebelled against the words of God,
Praise the Lord!
scorning the counsel of the Most
High.
5. BOOK FIVE (PSS 107–150) 12 That is why he broke them with hard
PSALM 107 labor;
1 Give thanks to the Lord, for he is good! they fell, and no one was there to help
His faithful love endures forever. them.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
106:43-44 When Israel was finally demonstrated as he restored and exalted with an invitation to discern God’s unfail-
destroyed, the destruction was not them. The uncertainty in Book Four ing love in all areas of life (107:43).
complete. The Lord pitied them, so he about the future of David’s royal line (see 107:2 The redeemed might be all who
left a remnant. 89:38) finds positive resolution in Book came out of exile.
106:45 He remembered . . . and re- Five. The psalms of David occur in greater
number in this final book than they do 107:3 exiles: People came from all
lented: Unlike Israel, the Lord is faithful nations where the people of Israel and
in Books Three and Four, and David is re-
to his covenant (105:8). Judah had been scattered.
membered for the covenant he received
106:46 As harsh as the Exile was, the and for his devotion to the Lord (e.g., Ps 107:4-9 Those who were lost in the
Lord still protected his people (see 2 Kgs 132). Thus, there remains the prospect of wilderness thank God for his rescue. The
25:27-29). a coming King. Book Five contains two wilderness might be a metaphor for
106:47 Gather us back: The community early liturgical collections: the “Egyptian leaving the path of wisdom (1:1; Prov
prays for restoration from exile (see Hallel” (Pss 113–118) and the “Great Hal- 4:10-15).
102:19-22; 107:3; see also Isa 11:12; lel” (Pss 120–136; hallel means “praise”).
The Great Hallel is largely made up of a 107:6 The psalmist does not specify the
40:11; 43:5; 54:7; 56:8; 66:18). occasion of his trouble and distress. The
collection known as the “Songs of Ascents”
106:48 This doxology concludes Book or “Pilgrim Psalms” (Pss 120–134). The generic nature of the adversity permits
Four (cp. 41:13; 89:52). from everlast- Psalter then returns to its roots with a readers in a variety of circumstances to
ing to everlasting! The reference to collection of David’s psalms dominated identify with the laments.
God’s eternal nature links to the open- by lament (Pss 138–145), followed by a 107:7-8 God led them like a shepherd
ing of Book Four (Ps 90:1-2). Let all the section of praise to conclude the whole (see 23:1). Verse 8 is a refrain that is
people say, “Amen!”: The Hebrew word book of Psalms (Pss 146–150). repeated in 107:15, 21, 31.
’amen means “It is true.” The godly
Ps 107 This psalm is a hymn of praise to 107:10-16 The psalmist calls for thanks-
accept the Lord’s will in exile and his
God the Redeemer. After an introduction giving and praise from people in despair
promise to be their God.
exhorting the redeemed to praise God for over the consequences of their rebellion.
Book Five (Pss 107–150) This final book his goodness (107:1-3), the poet brings
of the Psalter was shaped in the context together four case studies of people 107:11 God’s counsel includes his
of Israel’s return from exile in Babylon. whom the Lord redeemed from adversity instruction and will.
God’s sovereign power and loving (107:4-32). He then sums up the Lord’s 107:12 Exhausted by their hard labor
faithfulness to his covenant people were sovereignty (107:33-42) and concludes (Lam 5:13), the people fell. While this
997 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 0 7 : 4 3

107:14 13 “Lord, help!” they cried in their trouble, 30 What a blessing was that stillness
Ps 116:16
Acts 12:7 and he saved them from their distress. as he brought them safely into harbor!
107:16 14 He led them from the darkness and 31 Let them praise the Lord for his great
Isa 45:1-2
107:17
deepest gloom; love
Isa 65:6-7 he snapped their chains. and for the wonderful things he has
Ezek 24:23 15 Let them praise the Lord for his great love done for them.
107:18
Job 33:19-22 and for the wonderful things he has 32 Let them exalt him publicly before the
Ps 9:13; 88:3 done for them. congregation
107:20 16 For he broke down their prison gates of
2 Kgs 20:5 and before the ileaders of the nation.
Matt 8:8 bronze; 33 He changes rivers into deserts,
107:22 he cut apart their bars of iron.
Lev 7:12 and springs of water into dry, thirsty
Ps 9:11; 50:14; 73:28; 17 Some were fools; they rebelled
118:17 land.
todah (8426) and suffered for their sins. 34 He turns the fruitful land into salty
h

Jer 30:19
18 They couldn’t stand the thought of food, wastelands,
107:25
Ps 93:3-4 and they were knocking on death’s because of the wickedness of those
107:29
Matt 8:26
door. who live there.
Luke 8:24 19 “Lord, help!” they cried in their trouble, 35 But he also turns deserts into pools of
107:32 and he saved them from their distress. water,
Ps 22:22, 25
Isa 25:1 20 He sent out his word and healed them, the dry land into springs of water.
zaqen (2205)
snatching them from the door of death. 36 He brings the hungry to settle there
i

Ps 119:100
21 Let them praise the Lord for his great and to build their cities.
107:34
Gen 19:24-25 love 37 They sow their fields, plant their
107:35
Isa 35:6-7; 41:18
and for the wonderful things he has vineyards,
107:37 done for them. and harvest their bumper crops.
2 Kgs 19:29 22 Let them offer sacrifices of hthanksgiving 38 How he blesses them!
Amos 9:14
107:38
and sing joyfully about his glorious acts. They raise large families there,
Gen 12:2 23 Some went off to sea in ships, and their herds of livestock increase.
Exod 1:7
107:42 plying the trade routes of the world. 39 When they decrease in number and
Job 22:19 24 They, too, observed the Lord’s power in
Ps 52:6 become impoverished
Rom 3:19 action, through oppression, trouble, and
107:43
Ps 64:9
his impressive works on the deepest sorrow,
Jer 9:12 seas. 40 the Lord pours contempt on their princes,
Hos 14:9 25 He spoke, and the winds rose, causing them to wander in trackless
stirring up the waves. wastelands.
26 Their ships were tossed to the heavens 41 But he rescues the poor from trouble
and plunged again to the depths; and increases their families like
the sailors cringed in terror. flocks of sheep.
27 They reeled and staggered like 42 The godly will see these things and be
drunkards glad,
and were at their wits’ end. while the wicked are struck silent.
28 “Lord, help!” they cried in their trouble, 43 Those who are wise will take all this to
and he saved them from their distress. heart;
29 He calmed the storm to a whisper they will see in our history the
and stilled the waves. faithful love of the Lord.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
might be expected of the wicked (9:3; and brings about the sailors’ distress the abundance of his people’s families
27:2), it was unlike the Israelites’ flight can also calm the storm with just a and herds (127:3; 133:3; cp. 109:8).
from Egypt (105:37). word (cp. Jon 1:4; Matt 8:26).
107:39 People often become impov-
107:17-22 Fools who received what 107:32 This call for public praise erished when their rulers practice
they deserved but were rescued from expands the refrains in 107:21-22 and oppression.
death offer thanksgiving to the Lord. 107:31.
107:40 In his contempt for human rul-
107:20 The Lord creates (Gen 1:3) and 107:33-42 These two sections (107:33-
ers, the Lord rectifies their corruption
sustains the universe (Heb 1:3) simply 38, 39-42) expand the theme of the
by speaking (147:18); when he speaks, Lord’s sovereignty over things that on earth.
people are also healed (Matt 8:8). humans cannot control. 107:41 The large families of the poor
107:23-32 Sailors give thanks to the 107:33-35 The Lord can choose to make are evidence of God’s blessing.
Lord when he saves them from the the earth fertile or barren (74:15; Isa 107:42-43 Justice prevails in God’s
chaos and peril of the sea. 35:6-7). world (1:6), and Israel’s history demon-
107:25-29 The same God who speaks 107:38 God’s presence can be seen in strates God’s faithful love.
P S A L M 1 0 8 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 998

PSALM 108 13 With God’s help we will do mighty 108:1-5

//Ps 57:7-11
A song. A psalm of David. things, 108:4
1 My heart is confident in you, O God; for he will trample down our foes. Ps 113:4
j
shamayim (8064)
Isa 14:12
no wonder I can sing your praises PSALM 109
108:6-13
with all my heart! For the choir director: A psalm of David. //Ps 60:5-12
2 Wake up, lyre and harp! 108:11
1 O God, whom I praise,
Ps 44:9
I will wake the dawn with my song.
3 I will thank you, Lord, among all the don’t stand silent and aloof 109:1
2 while the wicked slander me Ps 83:1
people. 109:2
and tell lies about me.
I will sing your praises among the 3 They surround me with hateful words
Ps 52:4; 120:2
109:3
nations.
4 For your unfailing love is higher than the and fight against me for no reason. Ps 69:4
4 I love them, but they try to destroy me 109:4
j
heavens. Ps 38:20
with accusations 109:5
Your faithfulness reaches to the
even as I am praying for them! John 7:7
clouds. 5 They repay evil for good, 109:6
5 Be exalted, O God, above the highest Zech 3:1
and hatred for my love. k
satan (7854)
heavens. Zech 3:1

May your glory shine over all the 6 They say, “Get an evil person to turn 109:7
Prov 28:9
earth. against him.
109:8
6 Now rescue your beloved people. Send an kaccuser to bring him to trial. *Acts 1:20
7 When his case comes up for judgment, 109:9
Answer and save us by your power. Exod 22:24
7 God has promised this by his holiness: let him be pronounced guilty.
109:11
Count his prayers as sins. Isa 1:7
“I will divide up Shechem with joy. 8 Let his years be few; 109:12
I will measure out the valley of Isa 9:17
let someone else take his position.
Succoth. 9 May his children become fatherless, 109:14
8 Gilead is mine, Neh 4:5
and his wife a widow. Isa 65:6-7
and Manasseh, too. 10 May his children wander as beggars 109:15
Ephraim, my helmet, will produce my Jer 16:17
and be driven from their ruined
warriors,
homes.
and Judah, my scepter, will produce 11 May creditors seize his entire estate,
my kings.
9 But Moab, my washbasin, will become and strangers take all he has earned.
12 Let no one be kind to him;
my servant,
let no one pity his fatherless children.
and I will wipe my feet on Edom 13 May all his offspring die.
and shout in triumph over Philistia.”
May his family name be blotted out in
10 Who will bring me into the fortified a single generation.
city? 14 May the Lord never forget the sins of his
Who will bring me victory over fathers;
Edom? may his mother’s sins never be erased
11 Have you rejected us, O God? from the record.
Will you no longer march with our 15 May the Lord always remember these
armies? sins,
12 Oh, please help us against our enemies, and may his name disappear from
for all human help is useless. human memory.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 108 This psalm combines two 109:4-5 The psalmist’s acts of kindness 109:8 The wicked person apparently
excerpts from David’s other psalms (cp. and godliness (see 35:12-14) have only held a position of leadership. Peter
57:5, 7-11; 60:5-12). met with stubborn opposition and referred to this psalm in regard to Judas
108:7 by his holiness: Or in his sanctu- expressions of hatred. Iscariot (Acts 1:20-26).
ary. 109:6-19 The NLT translates these 109:13 If one’s family name was blot-
Ps 109 The psalmist begins this lament verses as the words of the psalmist’s ted out, it meant there was no offspring
with a general charge against his ac- accusers; Hebrew lacks They say, to carry on the family name or remem-
cusers: They do evil in return for good which makes it unclear who is ber its history (see Prov 10:7).
(109:1-5). At the end of the psalm, he speaking. 109:14 Children inherit the sinful
turns to the Lord in prayer, asking for 109:8-11 Family members of those nature of their parents (51:5; Exod 20:5;
his protection (109:21-25) and ven- guilty of capital crimes often died with Eph 2:3). The speaker wants the Lord to
geance (109:26-31). the perpetrator (Num 16:1-33; Josh 7:1- punish the perpetrator for the guilt of
109:1 The psalmist sees no evidence 25) or had their property confiscated family members who went before him
that God cares (see 28:1). (1 Kgs 21:13-16). (cp. Matt 23:35-36).
999 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 1 0 : 3

109:16 16 For he refused all kindness to others; 27 Let them see that this is your doing,
Ps 37:32
109:17 he persecuted the poor and needy, that you yourself have done it, Lord.
Matt 7:2 and he hounded the brokenhearted 28 Then let them curse me if they like,
109:18
Ps 73:6
to death. but you will bless me!
17 He loved to curse others; When they attack me, they will be
109:19
Ezek 7:27 now you curse him. disgraced!
109:20
Isa 3:11
He never blessed others; But I, your servant, will go right on
2 Tim 4:14 now don’t you bless him. rejoicing!
109:21 18 Cursing is as natural to him as his 29 May my accusers be clothed with
Ps 25:11
Ezek 36:22 clothing, disgrace;
109:22 or the water he drinks, may their humiliation cover them like
Ps 40:17
Prov 18:14 or the rich food he eats. a cloak.
109:24 19 Now may his curses return and cling to 30 But I will agive repeated thanks to the
Heb 12:12
him like clothing; Lord,
109:26
Ps 119:86 may they be tied around him like a b
praising him to everyone.
109:28 belt.” 31 For he stands beside the needy,
2 Sam 16:11-12
109:29
20 May those curses become the Lord’s ready to save them from those who
Job 8:22 punishment condemn them.
Ps 35:26
109:30 for my accusers who speak evil of me. PSALM 110
Ps 35:18 21 But deal well with me, O Sovereign Lord,
a
yadah (3034) A psalm of David.
Ps 136:1 for the sake of your own reputation!
b
halal (1984) 1 The Lord said to my Lord,
Ps 113:1 Rescue me
109:31 because you are so faithful and good. “Sit in the place of honor at my right
Ps 16:8; 37:33 22 For I am poor and needy, hand
110:1
*Matt 22:44 and my heart is full of pain. until I humble your enemies,
*Mark 12:36; 14:62 23 I am fading like a shadow at dusk; making them a footstool under your
*Luke 20:42
*Acts 2:34 I am brushed off like a locust. feet.”
*Heb 1:13 24 My knees are weak from fasting,
2 The Lord will extend your powerful
110:2
Ps 45:6 and I am skin and bones. kingdom from Jerusalem;
Dan 7:13-14 25 I am a joke to people everywhere;
110:3 you will rule over your enemies.
Judg 5:2 when they see me, they shake their 3 When you go to war,
Ps 96:9 heads in scorn. your people will serve you willingly.
26 Help me, O Lord my God! You are arrayed in holy garments,
Save me because of your unfailing and your strength will be renewed
love. each day like the morning dew.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
109:16 The defendant committed he is vindicated by the Lord, not by any cites this psalm to validate Jesus’ claim
capital crimes and did not exercise even human agent. to be the Messiah (Matt 22:44-45;
basic decency. 109:28 The Lord’s servant demonstrates Mark 12:36-37; Luke 20:42-44; Acts
109:18 Cursing is the accused person’s loyalty and obedience. 2:34-35; Heb 1:13). The Lord’s right
whole way of life. hand represents his authority, strength,
109:29 The psalmist had been accused presence, and benefits. The Lord chose
109:20 The psalmist appeals to the of being clothed with curses (109:18); the descendant of David and raised
principle of retribution (see 94:23). now he asks that his accusers be him up to be close to him (80:17).
109:21-25 Vulnerable and miserable, clothed with disgrace and humiliation. Jesus claimed this position for himself
the psalmist appeals to his Lord for Ps 110 Jesus and the apostles cite this (Matt 26:64; Mark 14:62; 16:19; Luke
help. The accusations have killed his psalm to explain Jesus’ unique ministry 22:69), and the apostles announced
inner spirit and even his physical and status as the Messiah (Matt 22:43- that Jesus, having ascended to heaven,
stamina. 45; Acts 2:32-36). It reaffirms God’s sits at the right hand of the Father
109:21 The Lord’s reputation is at covenant with David and gives hope for (Acts 2:33; 5:31; 7:55-56; Rom 8:34;
stake. If the wicked triumph, others the future (see 2 Sam 7:8-16). Eph 1:20; Col 3:1; Heb 1:3; 8:1; 10:12;
could think that the Lord is also 110:1 The king of Israel had the great 12:2). Ancient Near Eastern kings were
wicked and be drawn to that wicked- sometimes portrayed as placing their
privilege of being the Lord’s adopted
ness (1:1). feet on the backs of their conquered
son (Ps 2; 1 Chr 22:10), but he fell (Ps
109:23 A shadow at dusk suggests a 89). This decree restores and heightens enemies as on a footstool (see Heb
transitory, empty existence (102:11; his position. The LORD: Hebrew Yah- 10:12-13).
144:4); a single locust could easily be weh, the name of God (see Exod 3:6-14; 110:2-3 The kingdom will expand and
brushed off one’s clothing. 6:2-8; 20:2). My Lord (Hebrew ’adoni) increase, beginning from Jerusalem,
109:26-31 These verses form a prayer means “my master” or “my superior.” until all enemies are conquered.
for God’s presence and for vindication. The psalmist viewed God’s messianic Jerusalem: Hebrew Zion. See “Mount
The psalmist wants everyone to see that ruler as his superior. The NT frequently Zion, the City of God” at Ps 48, p. 947.
P S A L M 1 1 0 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1000

4 The Lord has taken an oath and will not 5 He gives food to those who fear him; 110:4
*Heb 5:6; 7:17, 21
break his vow: he always remembers his covenant. c
‘olam (5769)
Ps 119:44
“You are a priest cforever in the order 6 He has shown his great power to his
110:5
of Melchizedek.” people Ps 2:5, 12; 16:8
Rom 2:5
5 The Lord stands at your right hand to by giving them the lands of other Rev 6:17
nations. 111:1
protect you. 7 All he does is just and good, Ps 138:1
He will strike down many kings when 111:2
and all his commandments are Ps 92:5
his anger erupts.
6 He will punish the nations trustworthy. 111:3
Ps 96:6; 145:5
8 They are forever true,
and fill their lands with corpses; 111:4
to be obeyed faithfully and with Ps 86:15; 103:8
he will shatter heads over the whole
integrity. 111:5
earth. 9 He has paid a full ransom for his people.
Matt 6:31-33
7 But he himself will be refreshed from 111:7
He has guaranteed his covenant with Ps 19:7-9
brooks along the way. Rev 15:3-4
them forever.
He will be victorious. 111:8
What a holy, awe-inspiring name he Isa 40:8
Matt 5:18
PSALM 111 has! 111:9
1 Praise the Lord! 10 Fear of the Lord is the foundation of Ps 99:3
Luke 1:68
I will thank the Lord with all my heart true dwisdom. 111:10
as I meet with his godly people. All who obey his commandments will Prov 1:7, 9; 3:4-5;
9:10
2 How amazing are the deeds of the Lord! grow in wisdom. d
khokmah (2451)
Prov 13:10

All who delight in him should ponder Praise him forever! 112:1
Ps 119:16
them. e
yare’ (3372)
3 Everything he does reveals his glory and PSALM 112 Jon 1:9
1 Praise the Lord! 112:2
majesty. Ps 25:13
His righteousness never fails. How joyful are those who efear the Lord 112:3
4 He causes us to remember his wonderful Prov 3:16-17; 8:18
and delight in obeying his commands.
112:4
works. 2 Their children will be successful Job 11:17
Ps 97:11
How gracious and merciful is our Lord! everywhere;
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
110:4 The Lord had made an unbreak- 108:13). The Lord will strike down even providing food. He remembers his
able oath and covenant, so his apparent rebellious kings. Rebellion against the covenant with Abraham (see 105:8-11).
rejection of David’s dynasty (89:38) in the Lord is a capital offense (Ps 2; Rom 6:23). 111:6-8 Giving Israel the lands of other
Exile had led to a crisis. The placement 110:7 God’s messianic ruler obtains nations was just and good because the
of Ps 110 in Book Five reaffirms the victory as a vigorous person, as if he Lord was executing his justice on those
future of the dynasty: David’s descen- had received nourishment from brooks he dispossessed and showing grace to
dant must conform to God’s standard along the way (110:3). the Israelites. However, if the Israelites
of integrity (Ps 101). His ministry will be do not live faithfully and with integrity,
Pss 111–117 The refrain Praise the
transformed as he serves under God’s LORD! (Hebrew halelu yah) characterizes they will also be dispossessed. The
kingship (Pss 93–100). You are a priest this group of psalms. Lord’s people must reflect his character.
forever: The role of God’s messianic
ruler changes. The priestly kingship of Ps 111 This psalm is a Hebrew acrostic 111:9 The people of the Exodus genera-
David and his descendants extended to poem; after the introductory note of tion went free because of God’s grace.
serving as patrons of the Temple. David praise, each line begins with a suc- 111:10 True wisdom is the source of life
had the Ark brought to Jerusalem (2 Sam cessive letter of the Hebrew alphabet. (Prov 3:18; 9:11; Eccl 7:12); it begins
6:15) and arranged for the Temple This wisdom psalm contains many with the fear of the LORD (Prov 9:10).
service (1 Chr 6:31-48; 15:11-26; 16:4-42; references to the works of the Lord that
reveal his character. God is righteous, Ps 112 This psalm is a Hebrew acrostic
23:4-32; 25:1). Solomon supervised the poem; after the introductory note of
gracious, compassionate, faithful,
Temple construction (1 Kgs 5–7). Even praise, each line begins with a suc-
just, trustworthy, upright, holy, and
so, Israel’s kingship was separate from awe-inspiring (111:3, 4, 7, 8, 9). God’s cessive letter of the Hebrew alphabet.
its priesthood. In the messianic kingdom, character gives hope in the covenant The psalm reiterates the themes of
the king would also minister as priest, as relationship (111:5). He rescued Israel wisdom and the fear of the Lord (Ps
Melchizedek, king of Salem (Gen 14:18), from Egypt (111:9), gave them the land 111). The wise have reason to be happy
had done. The NT develops the ministry (111:6), and provides for his people (112:1-5) and vigorous (112:6-10).
of Jesus Christ as a fulfillment of this new (111:5). However, God demands that the 112:1-5 The fear of the Lord leads to
order (see Heb 5:6-10; 6:20–7:25). beneficiaries of this relationship also be a life of wisdom that honors God and
110:5-7 The new priestly role of David’s people of righteousness and integrity. blesses the family and community. The
descendant does not rescind his old role 111:1-5 The godly praise God and delight godly joyfully imitate God; their obedi-
as conquering ruler. He must still bring themselves in his great works. His mighty ence is not slavish.
the nations under his rule (110:2-3; acts reflect his righteousness, grace, and 112:2-3 successful: All will know the
see Ps 2). compassion (see 116:5-7). All who submit children of godly people (see 127:4) be-
110:5-6 at your right hand: This position themselves to him experience his glory. cause the godly leave a legacy for their
brings help and protection (see 16:7-8; 111:5 God takes care of his people’s needs, children (see 1:3; cp. Matt 6:20).
1001 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 1 4 : 3

112:5
Ps 37:21, 26
an entire generation of godly people 2 Blessed be the name of the Lord

112:6 will be blessed. now and forever.

Ps 15:5; 55:22 3 They themselves will be wealthy, 3 Everywhere—from east to west—
112:7
Ps 56:4 and their good deeds will last forever. praise the name of the Lord.
4 Light shines in the darkness for the godly. 4 For the Lord is high above the nations;
112:8
Ps 56:10-11 They are generous, compassionate, his glory is higher than the heavens.
112:9
Ps 148:14 and righteous. 5 Who can be compared with the Lord
*2 Cor 9:9 5 Good comes to those who lend money
112:10 our God,
generously
Matt 8:12 who is enthroned on high?
Luke 13:28 and conduct their business fairly. 6 He stoops to look down
113:1 6 Such people will not be overcome by evil.
Ps 135:1 on heaven and on earth.
f
halal (1984)
Ps 119:164
Those who are righteous will be long 7 He lifts the poor from the dust
remembered.
113:2
Dan 2:20 7 They do not fear bad news; and the needy from the garbage
dump.
113:3
Ps 50:1
they confidently trust the Lord to 8 He sets them among princes,
care for them.
113:4
Ps 8:1; 97:9; 99:2 8 They are confident and fearless even the princes of his own people!
9 He gives the childless woman a family,
113:5
and can face their foes triumphantly.
Ps 89:6; 103:19
9 They share freely and give generously to making her a happy mother.
113:6
Ps 11:4
Isa 57:15 those in need. Praise the Lord!
113:7 Their good deeds will be remembered
PSALM 114
1 Sam 2:8 forever. 1 When the Israelites escaped from
113:8
They will have influence and honor.
Job 36:7
10 The wicked will see this and be
Egypt—
113:9
1 Sam 2:5 when the family of Jacob left that
infuriated.
Ps 68:6 foreign land—
Isa 54:1 They will grind their teeth in anger; 2 the land of Judah became God’s
114:1 they will slink away, their hopes
Exod 13:3 sanctuary,
thwarted.
114:2
Exod 19:6; 29:45-46 and Israel became his kingdom.
Ps 78:68-69 PSALM 113 3 The Red Sea saw them coming and
114:3 1 f Praise the Lord!
Exod 14:21 hurried out of their way!
Josh 3:13-14, 16
Yes, fgive praise, O servants of the Lord. The water of the Jordan River turned
f
Praise the name of the Lord! away.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
112:4-5 The godly imitate God by being 113–114 are recited before the Passover the Lord has the power to make her a
generous, compassionate, and righteous meal and Pss 115–118 afterward. happy mother, as he made Sarah (Gen
(51:1; 111:1-10; 2 Cor 9:9). They lend Ps 113 This hymn of praise exalts the 21:2), Rebekah (Gen 25:21), Rachel
money to the poor without charging greatness of the Lord’s name and glory. (Gen 30:23), and Hannah (1 Sam 1:20).
interest (15:5; 112:9; Exod 22:25). God is greatly exalted and glorious in God’s greatness and goodness provide
112:6 The honesty and compassion of heaven (113:4); he also stoops down ample reason to praise him.
the wise keeps them from stumbling to take care of the lowly and needy on Ps 114 This lyrical celebration of the
(15:5; 37:23-24), ensuring that they will earth (113:5-9). Lord’s power in nature recalls Israel’s
be long remembered (Prov 10:7). 113:1-3 The name of the LORD (Hebrew beginning as a nation at the Exodus
112:8 Because the godly joyfully expect Yahweh; see Exod 3:15) reveals his (114:1-2) and upon their entry to the
being, character, and reputation. He is Promised Land (114:3-6). It promotes
God to prevail and rescue them, they
exalted in time (now and forever) and in reverence for the God of Jacob (114:7-8).
face their foes triumphantly (59:10;
112:4; 118:7). space (from east to west). 114:1-2 At the time of Israel’s exodus
113:4 The Lord’s glory reaches to the from Egypt and their entrance into the
112:9 Paul quotes this verse in his
heavens (57:5, 11; 99:2; 108:5; 138:6; Promised Land, Israel was one holy
instructions about generous giving
Isa 6:1; 57:15) and throughout the kingdom (Exod 19:5-6). The separate ref-
(2 Cor 9:9).
world of human relationships. erences to the land of Judah and Israel
112:10 The wicked . . . grind their teeth indicate that the psalm was composed
113:5-9 The incomparable Lord
in anger out of their bitter envy (35:16; after the kingdom was divided (1 Kgs
intimately involves himself in caring for
37:12). The vigor and reputation of the 12:16-17; cp. 1 Sam 11:8; 1 Kgs 1:35), and
people on earth.
godly cause conflict with those who probably after the Exile. The land of Ju-
want them dead. The wicked will slink 113:6 The Lord stoops to the world’s dah became God’s sanctuary because the
away out of fear and shame. level to be directly involved with his people worshiped God; his Tabernacle
people (see 138:6; Phil 2:6-8). and later his Temple were located there.
Pss 113–118 These psalms form what
is known as the “Egyptian Hallel” (hallel 113:7-8a These phrases are a quotation 114:3-4 The Red Sea: Literally the sea;
means “praise”) because Jews use the from Hannah’s prayer of praise (1 Sam also in 114:5. hurried out of their way!
collection in the celebration of Passover, 2:8-9a). The waters divided for Israel to escape
which was instituted at the beginning 113:9 A childless woman was custom- Egypt (77:17-18; Exod 14). The Jordan
of the exodus from Egypt. Psalms arily treated with disdain (Gen 16:4); River turned away when Israel arrived
P S A L M 1 1 4 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1002

4 The mountains skipped like rams, 8 And those who make idols are just like 114:4
Ps 29:5-6
the hills like lambs! them, Hab 3:6
5 What’s wrong, Red Sea, that made you as are all who trust in them. 114:5
Hab 3:8
hurry out of their way? 9 O Israel, trust the Lord! 114:7
What happened, Jordan River, that He is your helper and your shield. Ps 96:9
you turned away? 10 O priests, descendants of Aaron, trust 114:8
6 Why, mountains, did you skip like rams? Exod 17:5-6
the Lord! Deut 8:15
Why, hills, like lambs? He is your helper and your shield. 115:1
Ps 29:2
7 Tremble, O earth, at the presence of the 11 All you who fear the Lord, trust the Lord! Isa 48:11
Ezek 36:22, 32
Lord, He is your helper and your shield.
115:2
at the presence of the God of Jacob. 12 The Lord g remembers us and will Ps 42:3; 79:10
8 He turned the rock into a pool of 115:3
bless us. Ps 103:19; 135:6
water; He will bless the people of Israel Dan 4:35
yes, a spring of water flowed from and bless the priests, the descendants 115:4-11
//Ps 135:15-20
solid rock. of Aaron. 115:5
13 He will bless those who fear the Lord,
PSALM 115 Jer 10:5
1 Not to us, O Lord, not to us, both great and lowly. 115:8
Ps 135:18
but to your name goes all the glory 14 May the Lord richly bless 115:9
for your unfailing love and both you and your children. Ps 33:20; 62:8
faithfulness. 15 May you be blessed by the Lord, 115:11
Ps 103:11; 135:20
2 Why let the nations say,
who made heaven and earth. 115:12
“Where is their God?” 16 The heavens belong to the Lord, Ps 98:3
g
zakar (2142)
3 Our God is in the heavens,
but he has given the earth to all Ps 119:55

and he does as he wishes. humanity. 115:13

4 Their idols are merely things of silver 17 The dead cannot sing praises to the Ps 128:1, 4
115:14
and gold, Lord, Deut 1:11
shaped by human hands. for they have gone into the silence of 115:15
5 They have mouths but cannot speak, Gen 1:1; 14:19
the grave.
115:16
and eyes but cannot see. 18 But we can praise the Lord
Ps 8:6; 89:11
6 They have ears but cannot hear, both now and forever! 115:17
and noses but cannot smell. Ps 6:5; 31:17
7 They have hands but cannot feel, Praise the Lord! 115:18
Ps 113:2
and feet but cannot walk, PSALM 116 116:1
and throats but cannot make a 1 I love the Lord because he hears my voice Ps 18:1; 66:19
sound. and my prayer for mercy.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
to cross over (see Josh 3). skipped like and knowledge. He does as he wishes, families of those who fear him. who
rams: God’s presence caused the moun- not what people think he should do. He made heaven and earth: This statement
tains to quake (Exod 19:16-20). works out his plans in accord with his speaks of the Lord’s all-encompassing
114:8 The Lord miraculously provided will (Eph 1:11) and acts in his own time power in creation.
for his people in hard times after the and in ways he chooses. 115:16-18 The heavens belong to the
Exile, just as he had done in the wilder- 115:4-11 This entire section is repeated LORD: God’s exaltation begins in heaven
ness after the Exodus. in 135:15-20. Unlike the Lord (95:3-5), (113:4), far above the gods of the na-
idols cannot do anything; they are good tions. Of course, the earth also belongs
Ps 115 In this hymn of thanksgiving
for nothing. to him (47:9; 95:4). The dead cannot
for God’s blessings, the community
ascribes all glory to the name of the 115:8 Worshiping idols leads one astray participate in God’s blessings. The living
Lord, who is the true source of hope and corrupts those who trust in them praise God in thanksgiving for his bless-
and blessing. Meanwhile, those who (Isa 44:20). ings (79:13).
trust in idols are greatly disappointed. 115:9-11 Israel . . . priests . . . you who Ps 116 This hymn of thanksgiving
The blessing of the Creator of heaven fear the LORD: The psalmist calls on all rejoices in God’s character and in rescue
and earth extends to future generations those in the God-fearing community from death (116:1-11). It gives an as-
(115:14), and especially to the priest- to commit their ways to the living God. surance of God’s protection in life and
hood (115:12). The threefold address assures them that reminds the godly that the Lord watches
115:1-3 The community confesses their the Lord is their true helper and shield over them even at death. The psalmist
faith that God will rescue them for the (cp. 118:2-4). commits to living as God’s servant and re-
glory of his name. 115:12-13 The groups named in 115:9-11 solves to honor him publicly (116:12-19).
115:2-3 Where is their God? People receive assurance of the Lord’s blessing, 116:1-4 The psalmist praises the Lord
deny God’s presence or power when he regardless of their social status (see 113:8). for answering his prayers and rescuing
does not act as they think he should (cp. 115:14-15 The psalmist blesses him from death.
14:1; 42:3, 10). However, God is in the (107:37-38, 41) all who trust in and fear 116:1 I love the LORD: This unique open-
heavens—he has all power, authority, the Lord. The Creator will care for the ing expresses affection for and commit-
1003 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 1 8 : 7

116:2 2 Because he bends down to listen, 17 I will offer you a sacrifice of

Ps 17:6; 31:2
116:3 I will pray as long as I have breath! thanksgiving
Ps 18:4-6 3 Death wrapped its ropes around me; and call on the name of the Lord.
h
she’ol (7585)
Ps 139:8 the terrors of the hgrave overtook me. 18 I will fulfill my vows to the Lord
116:4 I saw only trouble and sorrow. in the presence of all his people—
Ps 22:20; 118:5 4 Then I called on the name of the Lord: 19 in the house of the Lord
116:5
Exod 34:6 “Please, Lord, save me!” in the heart of Jerusalem.
i
rakham (7355) 5 How kind the Lord is! How good he is!
Isa 30:18
Praise the Lord!
116:6 So imerciful, this God of ours!
Ps 142:6 6 The Lord protects those of childlike faith; PSALM 117
116:7 1 Praise the Lord, all you nations.
Ps 13:6 I was facing death, and he saved me.
Matt 11:29 7 Let my soul be at rest again, Praise him, all you people of the earth.
2 For he loves us with unfailing love;
116:8
Ps 49:15; 56:13
for the Lord has been good to me.
8 He has saved me from death, the Lord’s faithfulness endures
116:10
*2 Cor 4:13 my eyes from tears, forever.
116:12
2 Chr 32:25
my feet from stumbling. Praise the Lord!
1 Thes 3:9 9 And so I walk in the Lord’s presence
116:14 as I live here on earth! PSALM 118
Ps 22:25; 50:14
10 I believed in you, so I said, 1 Give thanks to the Lord, for he is good!
116:15
Ps 72:14 “I am deeply troubled, Lord.” His faithful love endures forever.
116:16 11 In my anxiety I cried out to you, 2 Let all Israel repeat:
j
‘ebed (5650)
Ps 119:65 “These people are all liars!” “His faithful love endures forever.”
117:1 12 What can I offer the Lord 3 Let Aaron’s descendants, the priests,
*Rom 15:11
for all he has done for me? repeat:
117:2 13 I will lift up the cup of salvation
Ps 100:5 “His faithful love endures forever.”
118:1 and praise the Lord’s name for 4 Let all who fear the Lord repeat:
Ps 136:1-26
saving me. “His faithful love endures forever.”
118:2 14 I will keep my promises to the Lord
Ps 115:9 5 In my distress I prayed to the Lord,
118:5 in the presence of all his people.
Ps 18:19; 120:1 and the Lord answered me and set
118:6 15 The Lord cares deeply me free.
Job 19:27
*Heb 13:6 when his loved ones die. 6 The Lord is for me, so I will have no fear.
16 O Lord, I am your jservant; What can mere people do to me?
118:7
Ps 54:7 yes, I am your jservant, born into your 7 Yes, the Lord is for me; he will help me.
household; I will look in triumph at those who
you have freed me from my chains. hate me.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ment to the Lord (see 18:1; Deut 6:5) on 116:9 I walk in the LORD’s presence: The earth to praise the LORD because of his
the basis of what the Lord has done. psalmist already lived with integrity, unfailing love and enduring faithful-
116:2 Because the Lord responds to the but since his experience of deep ness.
cry of his people (107:41; 113:6-8), the distress, he now enjoys open fellowship 117:1 Paul quotes this verse to show
psalmist now strongly believes in prayer. with the Lord (see 56:13; cp. Job 42:5).
that Gentiles would eventually praise
116:3 of the grave: Hebrew of Sheol. 116:10 I believed in you: Paul quotes the God of Israel (Rom 15:11).
See note on 6:5. It isn’t clear if the this phrase in 2 Cor 4:13.
Ps 118 With an exultant testimony, the
psalmist’s crisis was a literal near-death 116:12-14 The Lord’s gracious gifts are psalmist gives thanks for the Lord’s
experience or if he was using the term so great that the psalmist can do noth- goodness and encourages others to
figuratively. ing to repay his debt. Keeping his prom- trust in his faithful love (118:1-4, 29).
ises publicly demonstrates his gratitude. This poem is the last of the Egyptian
116:4 This is the first of three times
All he has done for the psalmist Hallel (Pss 113–118).
that the psalmist calls on the Lord’s
includes answers to prayer, rescue, and
name (i.e., reputation). 118:2-4 Israel . . . Aaron’s descendants
life. The cup of salvation overflows
116:5-7 The gracious, righteous, and with God’s blessings (23:5), unlike the . . . all who fear the LORD: These three
compassionate Lord (see 111:1-5) res- cup of judgment (75:8). The psalmist groups represent the whole of the
cued and gave rest to the psalmist. makes promises (“vows,” 116:18) to covenant community (cp. 115:9-11;
praise the Lord publicly (116:17-18). 135:19-20).
116:6 People with childlike faith readily
receive his wisdom and instruction 116:15-19 No one lives or dies outside 118:5-9 The Lord alone is the psalmist’s
(19:7-11; Matt 18:3-4). of God’s will. Having been given a helper.
116:8-11 The psalmist’s near-death cri- second chance at life, the poet readily 118:6-7 The LORD is for me: Cp. Rom
sis made him more aware of life and of commits himself to the Lord with 8:31; Heb 13:6. God’s presence cancels
walking before the Lord. Though he had renewed acts of public devotion. out the need to fear mere people
been in anguish, the Lord was faithful. Ps 117 This psalm, the shortest in the (56:11). The psalmist joyfully expects
However, people are all liars. Psalter, invites all . . . people of the God’s rescue (59:10; 112:8).
P S A L M 1 1 8 : 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1004

8 It is better to take refuge in the Lord 20 These gates lead to the presence of the 118:8
2 Chr 32:7-8
than to trust in people. Lord, Isa 57:13
9 It is better to take refuge in the Lord and the godly enter there. 118:10
21 I thank you for answering my prayer Ps 18:40
than to trust in princes. 118:12
10 Though hostile nations surrounded me,
and giving me victory! Deut 1:44
118:14
I destroyed them all with the 22 The stone that the builders rejected Exod 15:2
authority of the Lord. has now become the cornerstone. Isa 12:2
11 Yes, they surrounded and attacked me, 23 This is the Lord’s doing, 118:15
Ps 89:13
but I destroyed them all with the and it is wonderful to see. Luke 1:51
24 This is the day the Lord has made. 118:18
authority of the Lord. Jer 31:18
12 They swarmed around me like bees; We will rejoice and be glad in it. 1 Cor 11:32
25 Please, Lord, please save us. 2 Cor 6:9
they blazed against me like a 118:19
crackling fire. Please, Lord, please give us success. Isa 26:2
26 Bless the one who comes in the name of
But I destroyed them all with the 118:22
*Matt 21:42
authority of the Lord. the Lord. *Mark 12:10-11
13 My enemies did their best to kill me, We bless you from the house of the *Luke 20:17
*Acts 4:11
but the Lord rescued me. Lord. *1 Pet 2:7
14 The Lord is my strength and my song; 27 The Lord is God, shining upon us. 118:23
*Matt 21:42
he has given me victory. Take the sacrifice and bind it with *Mark 12:11
15 Songs of joy and victory are sung in the cords on the altar. 118:26
28 You are my God, and I will praise you! *Matt 21:9
camp of the godly. *Mark 11:9
The strong right arm of the Lord has You are my God, and I will kexalt you! *Luke 13:35; 19:38
*John 12:13
done glorious things! 29 Give thanks to the Lord, for he is good! 118:27
16 The strong right arm of the Lord is
His faithful love endures forever. 1 Pet 2:9
raised in triumph. 118:28

The strong right arm of the Lord has PSALM 119 Exod 15:2
Isa 25:1
done glorious things! Aleph ( ‫)א‬ k
rum (7311)
Prov 14:34
1 Joyful are people of aintegrity,
17 I will not die; instead, I will live 119:1
to tell what the Lord has done. who follow the binstructions of the Prov 11:20; 13:6
Lord. tamim (8549)
a

18 The Lord has punished me severely, Ps 119:80

2 Joyful are those who obey his laws b
torah (8451)
but he did not let me die. Ps 119:18
and search for him with all their
19 Open for me the gates where the 119:2
hearts. Deut 4:29; 10:12;
righteous enter, 3 They do not compromise with evil, 11:13; 30:2

and I will go in and thank the Lord. and they walk only in his paths.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
118:8-9 Trusting in the Lord is better sanctuary (Isa 28:16). Jesus referred to verses within each stanza begins with
than placing confidence in even the himself as this cornerstone (Matt 21:42; the Hebrew letter named in its head-
most powerful human leaders (118:6; Mark 12:10-11; Luke 20:17; see Acts ing. Psalm 119 combines elements of
146:3). 4:11; Eph 2:20; 1 Pet 2:6-7). wisdom, lament, praise, thanksgiving,
118:24 This is the day the LORD has and confession. Eight Hebrew words are
118:10-12 Strength comes in the name
made: The day of the Lord’s victory has used frequently, translated as “instruc-
of the Lord, declared by the threefold tions,” “laws,” “words,” “regulations,”
mention of the attackers, the Lord’s already arrived, although its comple-
tion awaits another day (118:25). “statutes,” “commands,” “decrees,”
name, and victory. Even when hostile “commandments,” and “promises.”
people blazed . . . like a crackling fire, 118:25-29 The psalmist concludes with Together, these words encourage love
the Lord caused them to subside like prayer and thanksgiving, anticipating for and obedience to God’s instructions,
burning thorns (see Isa 9:18; 10:17). an even greater revelation of God’s vic- as found in the Scriptures (see 2 Tim
118:14-18 The psalmist celebrates the tory and rescue. 3:14-17). The expression of deep com-
victory of the Lord’s strong right arm, 118:26 The one who comes in the name mitment to these instructions unifies
which kept him from death. of the LORD brings the Lord’s complete the psalm.
118:17-21 God has restored the psalm- victory (see 118:10-12). During Jesus’ 119:1-8 Aleph (‫)א‬: God, the author of
ist from death to life, so he praises the triumphant entry into Jerusalem, the these instructions, commands that his
Lord publicly (cp. 116:6, 12-19). crowds called out various blessings, followers live by them. The psalmist
including phrases taken from this verse prays to be given the grace to live by
118:22-24 The psalmist sees his own (Matt 21:9; Mark 11:9; Luke 19:38; John that revelation.
salvation as the beginning of a new day 12:13). Jesus himself quoted this pas-
in which the Lord will do great things. 119:1-4 The wise are happy. They are
sage as he wept over Jerusalem (Matt people of integrity (see 84:11) who fol-
118:22 The cornerstone (or keystone) of 23:39; Luke 13:35). low the path of divine instruction. They
a building or an arch gives the structure Ps 119 This psalm is a Hebrew acrostic obey God’s revelation and search for it
its shape and foundation. It is the most poem; there are twenty-two stanzas, with all their hearts (see 27:7; 119:10,
important of all the stones. The Lord one for each successive letter of the 45, 94, 155), but they reject all forms of
chooses and places this stone for his Hebrew alphabet. Each of the eight evil. Cp. 1:1-2.
1005 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 1 9 : 3 5

119:4 4 You have charged us 21 You rebuke the arrogant;

Deut 4:13
119:5 to keep your commandments carefully. those who wander from your
2 Chr 7:17 5 Oh, that my actions would consistently commands are cursed.
Prov 4:26
119:8
reflect your decrees! 22 Don’t let them scorn and insult me,
Ps 71:9, 18 6 Then I will not be ashamed for I have obeyed your laws.
119:9 when I compare my life with your 23 Even princes sit and speak against me,
1 Kgs 8:25
2 Chr 6:16 commands. but I will meditate on your decrees.
119:11 7 As I learn your righteous regulations, 24 Your laws please me;
Luke 2:19, 51
c
khata’ (2398) I will thank you by living as I should! they give me wise advice.
Isa 1:4 8 I will obey your decrees.
Daleth ( ‫)ד‬
119:13
Ps 40:9
Please don’t give up on me! 25 I lie in the dust;
119:15
Isa 58:2
Beth ( ‫)ב‬ revive me by your word.
9 How can a young person stay pure? 26 I told you my plans, and you answered.
119:18
d
torah (8451) By obeying your word. Now teach me your decrees.
Ps 119:34
10 I have tried hard to find you— 27 Help me understand the meaning of
119:19
1 Chr 29:15 don’t let me wander from your your commandments,
Heb 11:8-9, 13 commands. and I will meditate on your wonderful
119:20 11 I have hidden your word in my heart,
Ps 42:1-2 deeds.
e
nepesh (5315)
Prov 13:4
that I might not csin against you. 28 I weep with sorrow;
12 I praise you, O Lord; encourage me by your word.
119:21
Deut 27:26 teach me your decrees. 29 Keep me from lying to myself;
Ps 37:22 13 I have recited aloud give me the privilege of knowing your
119:25
Ps 44:25 all the regulations you have given us. instructions.
119:28 14 I have rejoiced in your laws 30 I have chosen to be faithful;
Ps 22:14
1 Pet 5:10 as much as in riches. I have determined to live by your
15 I will study your commandments regulations.
119:31
Deut 11:22 and reflect on your ways. 31 I cling to your laws.
119:33 16 I will delight in your decrees
1 Chr 22:12 Lord, don’t let me be put to shame!
Ezek 44:24 and not forget your word. 32 I will pursue your commands,
119:34 for you expand my understanding.
f
torah (8451)
Ps 119:97
Gimel (‫)ג‬
17 Be good to your servant, He ( ‫)ה‬
119:35
Ps 25:4; 112:1 that I may live and obey your word. 33 Teach me your decrees, O Lord;
18 Open my eyes to see I will keep them to the end.
the wonderful truths in your 34 Give me understanding and I will obey
d
instructions. your finstructions;
19 I am only a foreigner in the land. I will put them into practice with all
Don’t hide your commands from me! my heart.
20 eI am always overwhelmed 35 Make me walk along the path of your
with a desire for your regulations. commands,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
119:4 To keep God’s commandments any riches humans seek (119:72, 127; God’s instructions receive wise advice
means to guard them by obeying them. Prov 3:14-15). from them.
119:9-16 Beth (‫)ב‬: The psalmist is deter- 119:15 The way of wisdom includes 119:25-32 Daleth (‫)ד‬: Though the poet
mined to pursue purity and encourages meditating on God’s ways (see 119:1, 3). feels anguish and sorrow, he entreats
the cultivation of wisdom through The wise reflect on the implications of the Lord to revive him because he
God’s principles (119:9) and instructions God’s word. wants to obey the Lord. Suffering and
(119:10-16). 119:17-24 Gimel (‫)ג‬: Like a foreigner in death may result from the Lord’s chas-
hostile territory, God’s servant needs tening (118:17-18; 119:67, 71, 75), but
119:9 A young person tends toward
God’s guidance. his instruction revives the weary soul
foolishness (Prov 22:15) and can easily (see 119:12).
make mistakes that destroy his life 119:17-18 The psalmist seeks to please
(Prov 7:6-23). Youth is also the best time the Lord with a full and obedient life 119:29 lying to myself: Self-deception
to develop personal discipline and pur- of praise (118:17; 119:25, 77, 116, is a fruit of sinful human nature (Jer
sue wisdom (see 34:11; Prov 1:4). To 144, 175). Only the Lord can remove 17:9); it leads to folly. Access to God’s
stay pure means to remain uncorrupted his adversaries and enable him to see word is a privilege, not a right.
by wickedness and sin and to develop the wonderful truths found in God’s 119:33-40 He (‫)ה‬: As a student, the poet
the integrity of life defined in Ps 15. instructions. asks his teacher, God, to renew life and
119:10 The student asks God the 119:20-21 The arrogant are probably to transform disgrace into righteousness.
teacher to discipline him so that he will those who mock the psalmist (119:22-
not wander. 23).
119:14 God’s wisdom is far greater than 119:23-24 Those who meditate on
PSALM 119:36 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1006

for that is where my happiness is 54 Your decrees have been the theme of my 119:36
Luke 12:15
found. songs Heb 13:5
36 Give me an eagerness for your laws wherever I have lived. 119:37
Ps 71:20
rather than a love for money! 55 I ireflect at night on who you are, Isa 33:15
37 Turn my eyes from worthless things, O Lord; 119:38
2 Sam 7:25
and give me life through your word. therefore, I obey your instructions. 119:43
38 Reassure me of your promise, 56 This is how I spend my life: g
yakhal (3176)
Ps 119:114
made to those who fear you. obeying your commandments. 119:44
39 Help me abandon my shameful ways; h
‘olam (5769)
Heth ( ‫)ח‬ Ps 119:89
for your regulations are good. 57 Lord, you are mine! 119:45
40 I long to obey your commandments! John 8:32
I promise to obey your words!
Renew my life with your goodness. 58 With all my heart I want your blessings.
119:46
Matt 10:18
Waw ( ‫)ו‬ Be merciful as you promised. Acts 26:1-2
119:48
41 Lord, give me your unfailing love, 59 I pondered the direction of my life, Josh 1:8
the salvation that you promised me. and I turned to follow your laws. 119:50
42 Then I can answer those who taunt me, 60 I will hurry, without delay, Rom 15:4
119:51
for I trust in your word. to obey your commands. Job 23:11
43 Do not snatch your word of truth 61 Evil people try to drag me into sin, Jer 20:7
119:52
from me, but I am firmly anchored to your Ps 103:18
for your regulations are my only ghope. instructions. 119:53
44 I will keep on obeying your instructions 62 I rise at midnight to thank you Exod 32:19
Neh 13:25
h
forever and ever. for your just regulations. Matt 21:12-13
45 I will walk in freedom, 63 I am a friend to anyone who fears you— 119:55
Ps 42:8; 63:6; 92:2
for I have devoted myself to your anyone who obeys your Acts 16:25
i
zakar (2142)
commandments. commandments. Ps 137:1

46 I will speak to kings about your laws, 64 O Lord, your unfailing love fills the 119:57
Deut 33:9
and I will not be ashamed. earth; Ps 16:5
47 How I delight in your commands! teach me your decrees. 119:58
Ps 41:4
How I love them!
48 I honor and love your commands.
Teth (‫)ט‬ 119:59
65 You have done many good things for jme, Mark 14:72
Luke 15:17
I meditate on your decrees.
Lord, 119:61
Zayin ( ‫)ז‬ just as you promised. Ps 140:5
119:63
49 Remember your promise to me; 66 I kbelieve in your commands; Ps 101:6
it is my only hope. now teach me good judgment and 119:64
50 Your promise revives me; Ps 33:5
knowledge. 119:65
it comforts me in all my troubles. 67 I used to wander off until you j
‘ebed (5650)
Ps 119:124
51 The proud hold me in utter contempt, disciplined me; 119:66
but I do not turn away from your but now I closely follow your word. Phil 1:9
k
’aman (0539)
instructions. 68 You are good and do only good;
Prov 14:15
52 I meditate on your age-old regulations; teach me your decrees. 119:67
Jer 31:18-19
O Lord, they comfort me. 69 Arrogant people smear me with lies,
Heb 12:5-11
53 I become furious with the wicked, but in truth I obey your 119:68
because they reject your instructions. commandments with all my heart. Ps 86:5; 125:4

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
119:36 The love for money can lead to 119:49-56 Zayin (‫)ז‬: The psalmist asks word keeps him standing firm (see
sin (cp. Exod 18:21; 1 Tim 3:1-5; 6:10). God to remember his word as the psalm- 119:16).
119:37 through your word: Some ist also remembers God’s word and his 119:64 God’s goodness fills the earth;
manuscripts read in your ways. name. Remembrance expresses devotion. the whole created order provides evi-
119:41-48 Waw (‫)ו‬: The psalmist prays 119:52 The age-old regulations are the dence of his goodness (see Isa 6:3; 11:9).
that God’s word would continue to be Torah (God’s “instructions” or “law”), a 119:65-72 Teth (‫)ט‬: The psalmist de-
the source of his love and salvation. term that refers to the books of Gen- scribes himself as a penitent sinner who
esis—Deuteronomy. See Introduction to gratefully accepts the Lord’s discipline.
119:41-43 The psalmist asks to be the Pentateuch, “Literary Genres,” p. 12.
saved from enemies who speak harshly 119:65-68 Good judgment and knowl-
(see 42:10; 44:16; 89:50-51; 102:8). 119:57-64 Heth (‫)ח‬: The psalmist seeks edge come from wisdom (111:10). The
God’s favor and unfailing love. Although psalmist admits that he used to wander
119:44-46 The psalmist is determined surrounded by evildoers, he remains a off like a stray sheep (119:176). you
to obey the Lord. loyal servant of the Lord. disciplined me: See 119:25-29. You are
119:47-48 The psalmist finds delight in 119:61 Evil people try to drag him into good and do only good: God’s character
God’s word in spite of pain (119:92, 143). sin, but the psalmist’s memory of God’s is perfect (97:2; Jas 1:17; 1 Jn 1:5).
1007 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 1 9 : 1 0 0

119:70 70 Their hearts are dull and stupid, 85 These arrogant people who hate your
Ps 17:10
Isa 6:10 but I delight in your instructions. instructions
Jer 5:28 71 My suffering was good for me, have dug deep pits to trap me.
119:72
Prov 8:10-11, 19 for it taught me to pay attention to 86 All your commands are trustworthy.
119:73 your decrees. Protect me from those who hunt me
Job 31:15 72 Your instructions are more valuable to me
Ps 139:15-16 down without cause.
119:74 than millions in gold and silver. 87 They almost finished me off,
Ps 35:27 but I refused to abandon your
119:75 Yodh ( ‫)י‬
Heb 12:10 73 You made me; you created me. commandments.
a
tsedeq (6664) 88 In your unfailing love, spare my life;
Ps 119:123 Now give me the sense to follow your
then I can continue to obey your laws.
119:78 commands.
Jer 50:32
119:80
74 May all who fear you find in me a cause Lamedh ( ‫)ל‬
b
tamim (8549) for joy, 89 Your ceternal word, O Lord,
Prov 11:20
for I have put my hope in your word. stands firm in heaven.
119:82
Isa 38:14 75 I know, O Lord, that your regulations are 90 Your faithfulness extends to every
Lam 2:11 a
fair; generation,
119:84
Rev 6:10 you disciplined me because I as enduring as the earth you created.
needed it. 91 Your regulations remain true to this
119:85
Ps 35:19; 57:6 76 Now let your unfailing love comfort me, day,
Jer 18:22
119:89 just as you promised me, your servant. for everything serves your plans.
Isa 40:8 77 Surround me with your tender mercies 92 If your instructions hadn’t sustained
Matt 24:35
1 Pet 1:25 so I may live, me with joy,
c
‘olam (5769)
Ps 119:142 for your instructions are my delight. I would have died in my misery.
78 Bring disgrace upon the arrogant people 93 I will never forget your commandments,
119:90
Ps 89:1-2; 148:6 who lied about me; for by them you give me life.
119:91 94 I am yours; rescue me!
Jer 31:35 meanwhile, I will concentrate on your
119:95 commandments. For I have worked hard at obeying
Ps 40:14 79 Let me be united with all who fear you, your commandments.
Isa 32:7
119:97
with those who know your laws. 95 Though the wicked hide along the way
d
torah (8451) 80 May I be bblameless in keeping your to kill me,
Ps 119:113

119:98
decrees; I will quietly keep my mind on your
Deut 4:6 then I will never be ashamed. laws.
119:100 96 Even perfection has its limits,
Job 32:7-9 Kaph ( ‫)כ‬
e
zaqen (2205) 81 I am worn out waiting for your rescue, but your commands have no limit.
Prov 31:23

but I have put my hope in your word. Mem ( ‫)מ‬

82 My eyes are straining to see your 97 Oh, how I love your dinstructions!
promises come true. I think about them all day long.
When will you comfort me? 98 Your commands make me wiser than
83 I am shriveled like a wineskin in the my enemies,
smoke, for they are my constant guide.
but I have not forgotten to obey your 99 Yes, I have more insight than my
decrees. teachers,
84 How long must I wait? for I am always thinking of your laws.
When will you punish those who 100 I am even wiser than my eelders,
persecute me? for I have kept your commandments.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

119:73-80 Yodh (‫)י‬: In this prayer for 119:81-88 Kaph (‫)כ‬: The psalmist is 119:95 The wicked intended to kill the
comfort and compassion, the psalmist worn out from waiting for the Lord, but psalmist, but destruction (1:6) was their
commits himself to his Creator, who own fate.
his hope is in God’s future rescue.
has afflicted him. He wants God to pay 119:96 Even perfection has its limits:
back his enemies for the wrongs they 119:85-88 God’s word is trustworthy, Humans cannot fully understand God’s
have done. He also prays to receive in contrast to the deceptions of the ways (see Eccl 3:11).
the gift of life. He not only prays for enemies who hunt the psalmist down
119:97-104 Mem (‫)מ‬: The instruction
himself but also considers the whole without cause (see 119:78).
and wisdom of God through his word
community of the godly, asking that 119:89-96 Lamedh (‫)ל‬: The stability are far superior to the best that human
God’s answers to prayer would encour- of God’s wisdom gives understand- teachers can offer.
age them. ing. God’s word provides order and a 119:97-102 make me wiser: God’s word
119:73-76 As God’s child, the psalmist framework for living, even when under provides wisdom and perspective. God
asks for divine wisdom. pressure from adversaries. is the true source of wisdom.
P S A L M 1 1 9 : 1 0 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1008

101 I have refused to walk on any evil path, 118 But you have rejected all who stray 119:102
Deut 17:20
so that I may remain obedient to your from your decrees. Josh 23:6
word. They are only fooling themselves. 119:103
Ps 19:10
102 I haven’t turned away from your 119 You skim off the wicked of the earth
119:105
regulations, like scum; Prov 3:6; 6:23
for you have taught me well. no wonder I love to obey your laws! 119:108
Hos 14:2
103 How sweet your words taste to me; 120 I tremble in fear of you; Heb 13:15
they are sweeter than honey. I stand in awe of your regulations. 119:110
Ps 91:3; 140:5
104 Your commandments give me
Ayin ( ‫)ע‬ 119:111
understanding; Deut 33:4
121 Don’t leave me to the mercy of my Matt 6:21
no wonder I hate every false way of Luke 12:34
enemies,
life. 119:113
for I have done what is just and 1 Kgs 18:21
Nun ( ‫)נ‬ right. Jas 1:8; 4:8
f
torah (8451)
105 Your word is a lamp to guide my feet 122 Please guarantee a blessing for me. Ps 119:174

and a light for my path. Don’t let the arrogant oppress me! 119:114
Ps 31:20; 61:4
106 I’ve promised it once, and I’ll promise it 123 My eyes strain to see your rescue, g
yakhal (3176)
Ps 130:7
again: to see the htruth of your promise
119:115
I will obey your righteous regulations. fulfilled. Ps 6:8; 139:19
107 I have suffered much, O Lord; 124 I am your iservant; deal with me in Matt 7:23
119:116
restore my life again as you promised. unfailing love, Ps 25:2, 20; 31:1, 17
108 Lord, accept my offering of praise, and teach me your decrees. Rom 5:5; 9:33
Phil 1:20
and teach me your regulations. 125 Give discernment to me, your servant;
119:117
109 My life constantly hangs in the balance, then I will understand your laws. Ps 12:5
Prov 29:25
but I will not stop obeying your 126 Lord, it is time for you to act,
119:119
instructions. for these evil people have violated Isa 1:22, 25
110 The wicked have set their traps for me, Ezek 22:18-19
your instructions. 119:120
but I will not turn from your 127 Truly, I love your commands Job 4:14
Hab 3:16
commandments. more than gold, even the finest gold.
119:121
111 Your laws are my treasure; 128 Each of your commandments is right. 2 Sam 8:15
Job 29:14
they are my heart’s delight. That is why I hate every false way.
112 I am determined to keep your decrees 119:123
Pe ( ‫)פ‬ tsedeq (6664)
h

to the very end. Isa 11:4

Your laws are wonderful.

129
119:124
Samekh ( ‫)ס‬ No wonder I obey them! Ps 51:1; 106:45;
109:26
113 I hate those with divided loyalties, 130 The teaching of your word gives light, i
‘ebed (5650)
Prov 11:29
but I love your finstructions. so even the simple can understand. 119:126
114 You are my refuge and my shield; 131 I pant with expectation, Jer 18:23
Ezek 31:11
your word is my source of ghope. longing for your commands.
115 Get out of my life, you evil-minded people, 132 Come and show me your mercy, 119:128
Ps 19:8
for I intend to obey the commands of as you do for all who love your name. 119:130
Prov 6:23
my God. 133 Guide my steps by your word,
119:131
116 Lord, sustain me as you promised, that so I will not be overcome by evil. Ps 42:1
I may live! 134 Ransom me from the oppression of evil 119:133
Ps 19:13
Do not let my hope be crushed. people; 119:134
117 Sustain me, and I will be rescued; then I can obey your commandments. Ps 142:6
then I will meditate continually on 135 Look upon me with love; 119:135
Num 6:25
your decrees. teach me your decrees. Ps 67:1
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
119:103-104 Wisdom is preferable and guidance in darkness (18:25-29; their deeds (5:4-6; cp. Ezek 33:11).
to even the finest food (19:10; 81:16). 119:130). Even more, this light gives life 119:121-128 Ayin (‫)ע‬: The servant of
The psalmist had already rejected the (Prov 6:23). the Lord strains to endure the evil
delusion offered by the way of folly (see 119:108-112 offering of praise: This around him. He boldly petitions the
119:18, 78, 86, 163). Hebrew expression is unique in the OT Lord to rescue him immediately!
119:105-112 Nun (‫)נ‬: The psalmist’s (cp. 50:23). The psalmist is vulnerable 119:125 Simply possessing God’s law
devotion to God’s word comes from to his opponents because of his com- does not provide any benefits. The
within his being (119:112) and guides mitment to a wise life. psalmist knows that only as the Lord
his external life. 119:113-120 Samekh (‫)ס‬: The psalmist gives discernment will he understand it.
119:105-106 The Lord’s word is a declares his hatred of evil and his love 119:129-136 Pe (‫)פ‬: The psalmist prays
lamp that provides perspective, hope, for God and his ways. earnestly for God to speak to him as he
119:113 The godly hate the wicked and suffers from his adversities.
1009 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 1 9 : 1 6 7

119:136
Jer 9:1, 18; 14:17
136 Rivers of tears gush from my eyes 152 I have known from my earliest days
Lam 3:48 because people disobey your that your laws will last forever.
119:137 instructions.
Ezra 9:15 Resh ( ‫)ר‬
Jer 12:1
Dan 9:7, 14 Tsadhe ( ‫)צ‬ 153 Look upon my suffering and rescue me,
137 O Lord, you are righteous, for I have not forgotten your
119:139
Ps 69:9 and your regulations are fair. instructions.
119:140 138 Your laws are perfect 154 Argue my case; take my side!
Ps 12:6
119:141 and completely trustworthy. Protect my life as you promised.
Ps 22:6 139 I am overwhelmed with indignation, 155 The wicked are far from rescue,
119:142
j
‘olam (5769) for my enemies have disregarded your for they do not bother with your
Eccl 3:11
words. decrees.
k
’emeth (0571) 140 Your promises have been thoroughly 156 Lord, how great is your mercy;
Ps 119:151

119:144 tested; let me be revived by following your

Ps 19:9
that is why I love them so much. regulations.
119:146 141 I am insignificant and despised, 157 Many persecute and trouble me,
Ps 3:7
119:147 but I don’t forget your yet I have not swerved from your laws.
Ps 108:2
commandments. 158 Seeing these traitors makes me sick at
119:151 142 Your justice is jeternal,
Ps 34:18 heart,
Isa 50:8
a
’emeth (0571)
and your instructions are kperfectly because they care nothing for your
Ps 119:160 true. word.
119:152 143 As pressure and stress bear down on 159 See how I love your commandments,
Luke 21:33
119:154
me, Lord.
Ps 35:1 I find joy in your commands. Give back my life because of your
Mic 7:9 144 Your laws are always right; unfailing love.
119:156
2 Sam 24:14 help me to understand them so I may 160 The very essence of your words is btruth;

119:158 live. all your just regulations will stand

Ps 139:21 forever.
119:160 Qoph ( ‫)ק‬
’emeth (0571) I pray with all my heart; answer me, Shin (‫)ש‬
b
145
Prov 16:6

119:162 Lord! 161 Powerful people harass me without

1 Sam 30:16 I will obey your decrees. cause,
Isa 9:3
146 I cry out to you; rescue me, but my heart trembles only at your
119:163
Ps 31:6 that I may obey your laws. word.
Prov 13:5 147 I rise early, before the sun is up; 162 I rejoice in your word
119:164
c
halal (1984) I cry out for help and put my hope in like one who discovers a great
Ps 135:3
your words. treasure.
119:165 148 I stay awake through the night, 163 I hate and abhor all falsehood,
Prov 3:23
1 Jn 2:10 thinking about your promise. but I love your instructions.
d
shalom (7965)
Ps 122:6 149 In your faithful love, O Lord, hear my 164 I will cpraise you seven times a day
119:166 cry; because all your regulations are just.
Gen 49:18
let me be revived by following your 165 Those who love your instructions have
regulations. great dpeace
150 Lawless people are coming to and do not stumble.
attack me; 166 I long for your rescue, Lord,
they live far from your instructions. so I have obeyed your commands.
151 But you are near, O Lord, 167 I have obeyed your laws,
and all your commands are atrue. for I love them very much.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

119:137-144 Tsadhe (‫)צ‬: God is righ- prays to the Lord at night. Although God 119:153-160 Resh (‫)ר‬: This petition for
teous, and his word is right and just, appears to be distant, he is nearby. life can be found throughout Ps 119,
especially in contrast to the deceptions 119:145-148 I pray and I cry out trans- but it is concentrated in this stanza.
of the wicked. late the same Hebrew verb. I rise early 119:161-168 Shin (‫)ש‬: The psalmist
119:139 The psalmist’s indignation (cp. and I stay awake translate the same looks beyond his adversaries to the
Hebrew verb. peace of God. This perspective allows
69:9) comes from seeing the wicked
disregard God’s word. 119:150-151 Coming to attack me (or him to praise God throughout the day.
are coming near to me) is a Hebrew 119:161-164 my heart trembles . . . I
119:141 The psalmist is greatly
wordplay on but you are near. The rejoice: Fear, trembling, and joy mark
troubled by his oppressors (see 119:143; wicked remain far from God’s instruc- the psalmist’s devotion to God. God’s
cp. Isa 53). tions, whereas the psalmist stays near, word is a treasure. In the OT, seven
119:145-152 Qoph (‫)ק‬: The psalmist so he does not need to fear. signifies wholeness.
P S A L M 1 1 9 : 1 6 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1010

168 Yes, I obey your commandments and How will he increase your 119:168
Ps 139:3
laws punishment? Prov 5:21
because you know everything I do. 4 You will be pierced with sharp arrows 119:169
Ps 18:6
Taw ( ‫)ת‬ and burned with glowing coals. 119:170
Ps 22:20; 31:2; 140:6
169 O Lord, listen to my cry; 5 How I suffer in far-off Meshech. e
tekhinnah (8467)
give me the discerning mind you It pains me to live in distant Kedar. Jer 36:7

promised. 6 I am tired of living 119:171

Isa 2:3
170 Listen to my eprayer;
among people who hate peace. Mic 4:2
rescue me as you promised. 7 I search for peace; 119:172
Ps 51:14
171 Let praise flow from my lips,
but when I speak of peace, they want 119:173
for you have taught me your decrees. war! Josh 24:22
172 Let my tongue sing about your word, Ps 37:24

for all your commands are right. PSALM 121 119:174

f
torah (8451)
173 Give me a helping hand, A song for pilgrims ascending to Jerusalem. Isa 5:24

119:175
for I have chosen to follow your 1 I look up to the mountains— Isa 55:3
commandments. does my help come from there? 119:176
174 O Lord, I have longed for your rescue, 2 My help comes from the Lord, Isa 53:6
Luke 15:4
and your finstructions are my who made heaven and earth! 120:1
delight. Ps 18:6; 102:2
175 Let me live so I can praise you, 3 He will not let you stumble;
120:2
and may your regulations help me. the one who watches over you will not Ps 52:4
Prov 12:22
176 I have wandered away like a lost sheep; slumber. 120:4
4 Indeed, he who watches over Israel Ps 140:10
come and find me,
for I have not forgotten your never slumbers or sleeps. 120:5
Gen 10:2; 25:13
commands. 5 The Lord himself watches over you!
Jer 2:10; 49:28
120:7
PSALM 120 The Lord stands beside you as your Ps 55:21; 109:4
A song for pilgrims ascending to Jerusalem. protective shade. 121:2
Ps 115:15; 124:8
6 The sun will not harm you by day,
1 I took my troubles to the Lord; 121:3
nor the moon at night. Ps 66:9; 127:1
I cried out to him, and he answered 121:5
my prayer. 7 The Lord keeps you from all harm Ps 91:4
2 Rescue me, O Lord, from liars and watches over your life. 121:6
8 The Lord keeps watch over you as you Isa 49:10
and from all deceitful people. Rev 7:16
3 O deceptive tongue, what will God do to come and go, 121:7
Ps 91:10-12
you? both now and forever.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

119:169-176 Taw (‫)ת‬: God’s servant God and looks forward to arriving in the Ps 121 The leader of the group of
petitions the Lord one final time; he Lord’s presence. pilgrims uses word pictures to assure
still feels like a lost sheep. 120:1-2 The psalmist is surrounded by the group of the Lord’s presence during
liars, so he makes his lament to the the journey.
119:176 God, the Great Shepherd, seeks
out his lost sheep (23:1; Luke 15:4-6). LORD, the only one who can help him. 121:1 The mountains were known for
120:3-4 The psalmist dialogues with their idolatrous worship (Deut 12:2),
Pss 120–134 These short, appealing and Israel was enticed to the hilltop
songs were sung during pilgrims’ jour- the liars who surround him. He feels
reassured that the Lord will judge them. shrines (Hos 4:13). This verse can be
neys to Jerusalem for the national fes- understood as a rhetorical question
tivals three times per year (Deut 16:16). The Divine Warrior (see 7:12-13; 11:4-
6) will throw sharp arrows and glowing expecting a negative answer: The gods
The title of these psalms includes the of the hilltop shrines cannot rescue any-
coals on the liars.
Hebrew word for stairs, which some take one. Others understand the mountains
to mean “ascending to Jerusalem.” These 120:5-7 The psalmist feels the anguish to be a symbol of the Lord’s strength
psalms (sometimes called the Songs of of alienation, isolation, and perpetual (95:4). In that case, the question would
Ascents) take the reader on a pilgrimage conflict. be interpreted literally (Where does my
to Jerusalem to praise God for his good- 120:5 Meshech was a Japhethite terri- help come from? ), with the answer given
ness to Israel throughout history. tory far to the north of Canaan. Kedar in the next verse.
Ps 120 This short, individual lament ex- was an Ishmaelite territory in Arabia. 121:4-6 The Creator (121:2) is the guard-
presses the psalmist’s trust that the Lord Violent people lived in both locations. ian of Israel. God stands beside Israel,
will deal with deceptive evildoers. It Meshech was the home of a famous supporting and caring for the godly (see
also laments living as a stranger among slave trade (Ezek 27:13; cp. Exod 21:16) 16:7-8). Both the sun and the moon
hateful liars. The psalmist’s picture of and Kedar of renowned warriors (Isa were regarded as deities in the ancient
his life in a foreign land might have 21:16-17). These places can be under- Near East, but the Creator limits their
been a reality as he set out for Jerusa- stood as representative of the apostate, power. They, too, praise the Lord (148:3).
lem, or it might depict his feelings and violent land where the psalmist suffered. 121:4 God watches over his own, even
concerns as he begins his pilgrimage. 120:6-7 peace: See 37:11; 122:6-9; and especially when they face many
Overwhelmed with injustice, he trusts 125:5; 128:6. troubles (12:5, 7; 69:29; 91:14; 146:9).
1011 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 2 5 : 1

122:1
Isa 2:3
PSALM 122 as a slave girl watches her mistress for
Zech 8:21 A song for pilgrims ascending to Jerusalem. the slightest signal.
122:3 A psalm of David. 3 Have mercy on us, Lord, have mercy,
Ps 48:13
122:4 1 I was glad when they said to me, for we have had our fill of contempt.
Deut 16:16 4 We have had more than our fill of the
“Let us go to the house of the Lord.”
122:5
2 And now here we are,
scoffing of the proud
Deut 17:8
2 Chr 19:8 and the contempt of the arrogant.
standing inside your gates, O Jerusalem.
122:6
Ps 102:14
3 Jerusalem is a well-built city; PSALM 124
g
shalom (7965)
Prov 3:17
its seamless walls cannot be breached. A song for pilgrims ascending to
4 All the tribes of Israel—the Lord’s people— Jerusalem. A psalm of David.
122:7
Isa 62:6 make their pilgrimage here. 1 What if the Lord had not been on our
122:8
Ps 133:1
They come to give thanks to the name of side?
123:1
the Lord, Let all Israel repeat:
Ps 11:4; 141:8 as the law requires of Israel. 2 What if the Lord had not been on our
123:2 5 Here stand the thrones where judgment
Mal 1:6 side
123:3
is given, when people attacked us?
Neh 4:4 the thrones of the dynasty of David. 3 They would have swallowed us alive
Ps 4:1; 51:1; 79:4;
119:22 6 Pray for g peace in Jerusalem. in their burning anger.
123:4 4 The waters would have engulfed us;
Ps 79:4 May all who love this city prosper.
124:1 7 O Jerusalem, may there be peace within a torrent would have overwhelmed us.
5 Yes, the raging waters of their fury
Ps 94:17; 129:1 your walls
124:3
and prosperity in your palaces. would have overwhelmed our very
Ps 56:1; 57:3
124:4
8 For the sake of my family and friends, lives.
Ps 18:16; 69:2 I will say, 6 Praise the Lord,
124:7
Ps 91:3; 141:10 “May you have peace.” who did not let their teeth tear us
Prov 6:5 9 For the sake of the house of the Lord
apart!
124:8
Gen 1:1
our God, 7 We escaped like a bird from a hunter’s
Ps 121:2 I will seek what is best for you, trap.
125:1 O Jerusalem. The trap is broken, and we are free!
Ps 46:5
8 Our help is from the Lord,
PSALM 123
A song for pilgrims ascending to Jerusalem. who made heaven and earth.
1 I lift my eyes to you, PSALM 125
O God, enthroned in heaven. A song for pilgrims ascending to Jerusalem.
2 We keep looking to the Lord our God for 1 Those who trust in the Lord are as
his mercy, secure as Mount Zion;
just as servants keep their eyes on they will not be defeated but will
their master, endure forever.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 122 Jerusalem is here idealized as belonged to one of the tribes, and all Ps 124 This thanksgiving song describes
the city of God, the city of David, and of the tribes belonged to the Lord. To what might happen if the Lord were not
the city of faith. A group of people give thanks is to present an offering ac- present with his people.
on a pilgrimage joyfully arrive in the ceptable to the Lord (50:14, 23; 100:4; 124:1-2 The negative rhetorical ques-
city (122:1-2). The poet sings an ode to 118:19). as the law requires of Israel: tions emphasize the positive idea that
Jerusalem (122:3-5) and prays for the See Exod 23:17; Deut 16:16. the LORD was indeed on their side.
city’s peace (122:6-9).
122:5 the thrones where judgment is 124:4-5 the raging waters of their fury:
122:1 The central sanctuary was the given: In the eras of David and Solomon The enemies could have overwhelmed
house of the LORD. This phrase origi- (1 Kgs 3:28), Jerusalem was the home the Israelites and wiped them out if the
nally referred to the Tabernacle (Exod of wisdom and justice; it would be so Lord had not been with his people (cp.
23:19; 34:26). again (Isa 9:7). 69:15; Jer 46:8).
122:2 Several psalms celebrate or look 122:6-9 Prayers for the peace of Jerusa- 124:6-8 The enemies of God’s people,
forward to being inside the gates of the lem are motivated by love of family and like lions or bears who tear their prey
city (9:14; 87:2; 100:4; 118:19). with their teeth (see 57:4; Prov 28:15),
God’s sanctuary.
122:3-5 Jerusalem is a metaphor for had their mouths shut by the Lord (Dan
Ps 123 This lament on the psalmist’s
God’s heavenly dwelling. David was the 6:22).
archetype for God’s chosen rulers. lowly position expresses vivid trust in
the Lord (123:1-2). The psalmist prays Ps 125 The psalmist expresses the
122:3 In the time of David and Solo- for God’s favor on the community, as community’s confidence in the Lord’s
mon, Jerusalem was renowned as a the reality of evil surrounds them protection (125:1-2) and prays for peace
place of security (1 Kgs 10:6-7). (123:3-4). The poet looks beyond Jerusa- (125:3-5).
122:4 Each of the people of Israel lem (Ps 122) to God’s throne in heaven.
P S A L M 1 2 5 : 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1012

2 Just as the mountains surround PSALM 127 125:2

Ps 121:8
Jerusalem, A song for pilgrims ascending to Jerusalem. Zech 2:5
so the Lord surrounds his people, A psalm of Solomon. 125:3
1 Sam 24:10
both now and forever. 1 Unless the Lord builds a house, Prov 22:8
3 The wicked will not rule the land of the Isa 14:5
the work of the builders is wasted. 125:4
godly, Unless the Lord protects a city, Ps 7:10; 94:15; 119:68
for then the godly might be tempted guarding it with sentries will do no 125:5
to do wrong. good.
Gal 6:16
4 O Lord, do good to those who are good, 126:1
2 It is useless for you to work so hard Jer 29:14
whose hearts are in tune with you. from early morning until late at 126:2
5 But banish those who turn to crooked Job 8:21
night, Ps 51:14
ways, O Lord.
anxiously working for food to eat; 126:3
Take them away with those who do Isa 25:9
for God gives rest to his loved ones.
evil. 126:4
3 Children are a gift from the Lord; Isa 35:6; 43:19
May Israel have peace! 126:5
they are a reward from him. Ps 80:5
PSALM 126 4 Children born to a young man Gal 6:9
127:1
A song for pilgrims ascending to Jerusalem. are like arrows in a warrior’s hands. Ps 78:69
5 How joyful is the man whose quiver is
1 When the Lord brought back his exiles 127:2
full of them! Gen 3:17
to Jerusalem, Job 11:18-19
He will not be put to shame when he Eccl 5:12
it was like a dream!
2 We were filled with laughter, confronts his accusers at the city 127:3
Deut 28:4
gates.
and we sang for joy. 128:1
Ps 112:1; 119:3
And the other nations said, PSALM 128
128:2
“What amazing things the Lord has A song for pilgrims ascending to Jerusalem. Eccl 8:12
done for them.” 1 How joyful are those who fear the Lord— 128:3
3 Yes, the Lord has done amazing things Ps 52:8
all who follow his ways!
for us! 2 You will enjoy the fruit of your labor.
What joy!
How joyful and prosperous you will
4 Restore our fortunes, Lord, be!
as streams renew the desert. 3 Your wife will be like a fruitful
5 Those who plant in tears grapevine,
will harvest with shouts of joy. flourishing within your home.
6 They weep as they go to plant their seed, Your children will be like vigorous young
but they sing as they return with the olive trees
harvest. as they sit around your table.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
125:2 surrounds: God guards and pro- Garden of Eden (Isa 51:3; Ezek 47); the God’s loved ones enjoy a quiet night’s
tects like a wall of fire (Zech 2:5). reality fell far short of paradise. Here sleep (3:5; 4:8).
125:3 The godly might be tempted the restoration community prays for 127:3-5 Children are one of God’s bless-
through peer pressure and cultural full redemption (see Hag 2:19). as ings. The words translated “children”
domination. streams renew the desert: The seasonal (Hebrew banim) and “builders” (bonim,
rains filled the dry river beds (wadis), 127:1) form a wordplay. Having children
125:4-5 People who reject the straight and the land turned green again. The
path of the upright are fools (Prov 2:12- builds a family.
prayer looks for a similar transforma-
15). God pours out his goodness on the tion of Israel’s fortunes, a fulfillment 127:4-5 like arrows: God uses children
godly (see 122:6-9). of the imagery of the “Second Exodus” to protect the reputation of his people
Ps 126 This hymn celebrates Israel’s in Isaiah (see “The Second Exodus” at against the wicked (cp. 120:4; 7:12-13).
return from exile (126:1-3). The psalmist Isa 52:11-12, p. 1185). The harvest Ps 128 The godly, who fear the Lord,
prays for full restoration (126:4-6). represents God’s full restoration. will know true happiness (128:1-2).
126:1-3 The Lord brought about Israel’s Ps 127 Blessing and protection come The Lord is with them (see 127:1-2),
restoration from exile, just as he had from God. Without his presence, there building their home life (128:3-4) and
brought Israel out of Egypt (114:1). The is no success (127:1-2). This is particu- blessing them across the generations
restoration transformed the weeping larly true for children, who are God’s (128:5-6).
of the Lord’s people into laughter and gift (127:3-5). 128:1-2 Enjoying the fruit of one’s labor
showed the Lord’s character to the na- 127:1-2 Unless: These conditional sen- means gaining benefit from whatever
tions (9:11; 64:9; Isa 12:4). Jerusalem: tences emphasize the positive idea that work one does.
Hebrew Zion (see “Mount Zion, the City the Lord will protect the city (cp. 124:1- 128:3 Like vigorous young olive
of God” at Ps 48, p. 947). 2). Human effort is futile unless the trees, children are saplings filled with
126:4-6 The prophets had spoken of Lord blesses it (see 44:3). from early potential. Olive oil symbolizes God’s
the restoration as a time when the morning until late at night: This depicts blessing (104:15; Num 18:12; Jer 31:12;
wilderness would change into the an aggressive and competitive lifestyle. Hag 2:19).
1013 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 3 1 : 2

128:5
Ps 122:9; 134:3
4 That is the Lord’s blessing PSALM 130
128:6 for those who fear him. A song for pilgrims ascending to Jerusalem.
Gen 48:11
5 May the Lord continually bless you from 1 From the depths of despair, O Lord,
129:1
Exod 1:11 Zion. I call for your help.
129:2 May you see Jerusalem prosper as 2 Hear my cry, O Lord.
Jer 15:20
Matt 16:18 long as you live. Pay attention to my prayer.
129:5 6 May you live to enjoy your
Ps 71:13 3 Lord, if you kept a record of our sins,
grandchildren.
Mic 4:11 who, O Lord, could ever survive?
129:6 May Israel have peace! 4 But you offer forgiveness,
2 Kgs 19:26
Ps 37:2 PSALM 129 that we might learn to fear you.
129:8
Ruth 2:4
A song for pilgrims ascending to Jerusalem. 5 I am counting on the Lord;
Ps 118:26
130:1
1 From my earliest youth my enemies have yes, I am counting on him.
Ps 42:7; 69:2 persecuted me. I have put my hope in his word.
130:2 Let all Israel repeat this: 6 I long for the Lord
2 Chr 6:40
Ps 28:2; 64:1 2 From my earliest youth my enemies have more than sentries long for the dawn,
130:3 persecuted me, yes, more than sentries long for the
Ps 76:7; 86:5
but they have never defeated me. dawn.
130:4 3 My back is covered with cuts,
Exod 34:7 7 O Israel, hhope in the Lord;
130:5 as if a farmer had plowed long
Ps 40:1 for with the Lord there is unfailing
furrows.
Isa 8:17
4 But the Lord is good;
love.
130:6
His redemption overflows.
Ps 63:6 he has cut me free from the ropes of 8 He himself will redeem Israel
130:7 the ungodly.
Ps 103:4; 131:3
h
yakhal (3176)
from every kind of sin.
Ps 131:3 5 May all who hate Jerusalem
PSALM 131
130:8 be turned back in shameful defeat.
Luke 1:68 6 May they be as useless as grass on a A song for pilgrims ascending to Jerusalem.
131:1 A psalm of David.
Rom 12:16 rooftop,
131:2 turning yellow when only half 1 Lord, my heart is not proud;
Ps 62:1
grown, my eyes are not haughty.
7 ignored by the harvester, I don’t concern myself with matters too
despised by the binder. great
8 And may those who pass by or too awesome for me to grasp.
refuse to give them this blessing: 2 Instead, I have calmed and quieted myself,
“The Lord bless you; like a weaned child who no longer
we bless you in the Lord’s name.” cries for its mother’s milk.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
128:4-6 God will continually bless all yield was low. The enemies who had 130:5 God’s word imparts hope (119:42-
who fear him (133:3) from his dwelling sown hurt among God’s people would 43, 49; 147:11).
in Zion (20:2; 50:2; 110:2), no matter gain little.
130:7-8 Israel is invited to hope in the
where they live. grandchildren: God’s Ps 130 Beginning with himself as a LORD (9:18; 27:14; 131:3) because the
blessings extend from generation to representative of the community, the Lord pays the costly price for redemp-
generation for the faithful (79:12-13; psalmist cries for God’s mercy (130:1-3) tion and covers whatever sin separates
89:1; 100:4-5; 103:17-19). out of deep distress. He places his hope humans from him (see also 111:9; Exod
Ps 129 The psalmist briefly reviews in the Lord (130:4-6), knowing that 6:6-8; 2 Sam 7:23-24; Isa 43:1-4; Titus
Israel’s history of trouble (129:1-2) and the Lord will rescue when and as he 2:14; Heb 9:12; 1 Pet 1:18).
redemption (129:3-4). He concludes chooses. Based on this confidence, the
psalmist invites Israel to wait for the Ps 131 Out of his contentment in the
with curses against the enemies and
Lord (130:7-8). Lord, the psalmist invites Israel to seek
blessings on the godly (129:5-6).
their rest in God (131:3).
129:1-2 Israel’s earliest youth as a na- 130:1-3 A cry from the depths is from a
tion was during its sojourn in Egypt. place of deep distress (cp. 69:2, 14; Isa 131:1 The heart represents the whole
51:10; Ezek 27:34). Out of the frailty of being (see 27:8). God hates arrogance,
129:3-4 the LORD is good: He rescued his being, the psalmist prays for divine which is a foolish way of life (Prov 6:16-
Israel from Egypt, from many enemy favor. 19). The psalmist does not trouble
attacks, and from the Babylonian exile. himself with matters that properly
130:3 The psalmist knows that his sins
129:5 Jerusalem: Hebrew Zion (see make him guilty and deserving of God’s belong to the Lord.
“Mount Zion, the City of God” at Ps 48, judgment. 131:2 The psalmist calmed and quieted
p. 947). 130:4-6 The good news comes in God’s himself, surrendering his ambitions
129:6-8 Grass on a rooftop had shallow readiness to forgive sinners. His grace and taming his ego (Gal 2:20). like a
roots and would scorch easily. A crop encourages people to fear him and weaned child: The psalmist sees himself
was ignored by the harvester when the hope in him. as a contented child.
P S A L M 1 3 1 : 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1014

Yes, like a weaned child is my soul 12 If your descendants obey the terms of 131:3
Ps 130:7
within me. my covenant i
yakhal (3176)
Isa 51:5

3 O Israel, iput your hope in the Lord—

and the laws that I teach them,
132:2
then your royal line Gen 49:24
now and always.
will continue forever and ever.” Isa 49:26
132:4
PSALM 132 13 For the Lord has chosen Jerusalem; Prov 6:4
A song for pilgrims ascending to Jerusalem. he has desired it for his home. 132:5
Acts 7:46
1 Lord, remember David 14 “This is my resting place forever,” he said.
132:6
and all that he suffered. “I will live here, for this is the home I Gen 35:19
1 Sam 7:1; 17:12
2 He made a solemn promise to the Lord. desired. 132:7
15 I will bless this city and make it
He vowed to the Mighty One of Israel, 1 Chr 28:2
Ps 5:7; 99:5
3 “I will not go home; prosperous;
132:8-10
I will not let myself rest. I will satisfy its poor with food. //2 Chr 6:41-42
4 I will not let my eyes sleep 16 I will clothe its priests with godliness; 132:8
Num 10:35
nor close my eyelids in slumber its faithful servants will sing for joy. Ps 78:61
5 until I find a place to build a house for 17 Here I will increase the power of David; j
’aron (0727)
Jer 3:16
the Lord, my anointed one will be a light for my 132:9
a sanctuary for the Mighty One of people. Ps 149:5
18 I will clothe his enemies with shame,
Israel.” 132:11
2 Sam 7:12-16
but he will be a glorious king.” 2 Chr 6:16
6 We heard that the Ark was in Ephrathah;
*Acts 2:30
then we found it in the distant PSALM 133 132:12
countryside of Jaar. A song for pilgrims ascending to Jerusalem. Luke 1:32
7 Let us go to the sanctuary of the Lord; A psalm of David. 132:13
Ps 78:68
let us worship at the footstool of his 1 How wonderful and pleasant it is 132:14
Matt 23:21
throne. when brothers live together in
8 Arise, O Lord, and enter your resting place, 132:15
harmony! Ps 107:9
along with the jArk, the symbol of 2 For harmony is as precious as the 133:2
Exod 30:25, 30
your power. anointing oil Lev 8:12
9 May your priests be clothed in godliness;
that was poured over Aaron’s head, 133:3
may your loyal servants sing for joy. that ran down his beard Deut 4:48
10 For the sake of your servant David, and onto the border of his robe.
do not reject the king you have 3 Harmony is as refreshing as the dew
anointed. from Mount Hermon
11 The Lord swore an oath to David that falls on the mountains of Zion.
with a promise he will never take back: And there the Lord has pronounced his
“I will place one of your descendants blessing,
on your throne. even life everlasting.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 132 This psalm celebrates the Lord’s 132:8-10 These verses are a quotation 132:18 The adversaries will be humili-
faithfulness to David. When David from Solomon’s prayer at the dedica- ated, in contrast to the glorious king
wanted to bring the Ark into Jerusalem tion of the Temple (2 Chr 6:41-42). (132:9, 16).
(132:1-5), the Lord granted the request 132:9 The priests were to exhibit righ- Ps 133 In this wisdom psalm (see Ps 1),
and made Jerusalem his earthly home teousness in their lives (132:16; Mal 2:6). peaceful and harmonious relationships
(132:6-10). The choice of Jerusalem manifest the presence of God.
marked God’s election of David’s line 132:11-12 The LORD swore an oath to
David (2 Sam 7:4-16): God’s promise is 133:1-2 The psalmist tells of the joy of
(132:11-13), of Zion (132:14-17), and of
unconditional, but the covenant is not consecrated relationships.
the priesthood (132:9, 16).
(If . . . then). Those who break God’s 133:1 Brothers are related by blood, by
132:2 the Mighty One of Israel: Literally profession, or by commitment.
covenant can expect the discipline of
of Jacob; also in 132:5. See note on
God’s judgment (see 89:30-37). 133:2 The anointing oil was the oil
44:4.
132:13-17 The psalmist recounts the se- used to ordain and consecrate Aaron
132:6-10 These verses form a recollec- for service in his office (see Exod 29:7).
lection of Jerusalem and of the priests.
tion of David’s moving the Ark of the head . . . beard . . . border of his robe:
Covenant to Jerusalem (2 Sam 6:1-15) 132:13 Jerusalem: Hebrew Zion (see The oil consecrated Aaron completely.
and of the Lord’s oath to David (2 Sam “Mount Zion, the City of God” at Ps 48,
7:4-16). p. 947). 133:3 The dew represents the richness
of divine blessings; in Jerusalem, it
132:6 Ephrathah is Bethlehem (Gen 132:17 anointed one: The ruler God comes from moist winds from the
35:19; 48:7). Jaar is the singular form chose and established (see Pss 1–8) Mediterranean Sea. Mount Hermon,
of the plural “Jearim.” The Ark was would never cease to provide light for which is capped with snow, is a place of
at Kiriath-jearim for twenty years in the Lord’s people. This light would burn abundant moisture. A blessing is God’s
Samuel’s time (1 Sam 7:1-2). continually (see 1 Kgs 11:36; 2 Kgs 8:19). life-giving power, a guarantee of his
1015 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 3 5 : 2 1

134:1
Deut 10:8
PSALM 134 9 He performed miraculous signs and
1 Chr 9:33 A song for pilgrims ascending to Jerusalem. wonders in Egypt
2 Chr 29:11
134:2 1 Oh, praise the Lord, all you servants of against Pharaoh and all his people.
Ps 28:2 10 He struck down great nations
1 Tim 2:8 the Lord,
you who serve at night in the house of and slaughtered mighty kings—
134:3
11 Sihon king of the Amorites,
Ps 124:8; 128:5 the Lord.
135:2 2 Lift up holy hands in prayer, Og king of Bashan,
Ps 116:19
and praise the Lord. and all the kings of Canaan.
135:3
Ps 68:4; 100:5 12 He gave their land as an inheritance,
k
halal (1984) 3 May the Lord, who made heaven and
Ps 147:12 a special possession to his people
135:4
earth, Israel.
Exod 19:5 bless you from Jerusalem.
Deut 7:6; 10:15 13 Your name, O Lord, endures forever;
1 Pet 2:9
a
bakhar (0977) PSALM 135 your fame, O Lord, is known to every
Isa 40:20 1Praise the Lord!
generation.
135:5 14 For the Lord will give justice to his
Ps 48:1; 97:9 Praise the name of the Lord!
135:6 Praise him, you who serve the Lord, people
Ps 115:3
2 you who serve in the house of the Lord, and have compassion on his
135:7
Job 38:25-26 in the courts of the house of our God. servants.
Jer 51:16
Zech 10:1 3 kPraise the Lord, for the Lord is good; 15 The idols of the nations are merely
135:8
Ps 78:51 celebrate his lovely name with music. things of silver and gold,
135:9 4 For the Lord has achosen Jacob for shaped by human hands.
Deut 6:22 16 They have mouths but cannot speak,
himself,
135:10
Ps 136:17-21 Israel for his own special treasure. and eyes but cannot see.
17 They have ears but cannot hear,
135:11 5 I know the greatness of the Lord—
Num 21:33-35 and noses but cannot smell.
Josh 12:7-24 that our Lord is greater than any other 18 And those who make idols are just like
135:12
Ps 78:55 god. them,
6 The Lord does whatever pleases him
135:13 as are all who trust in them.
Exod 3:15
Ps 102:12
throughout all heaven and earth,
and on the seas and in their depths. 19 O Israel, praise the Lord!
135:14
Deut 32:36 7 He causes the clouds to rise over the O priests—descendants of Aaron—
Ps 106:45
135:15-20
whole earth. praise the Lord!
//Ps 115:4-11 He sends the lightning with the rain 20 O Levites, praise the Lord!
135:20 and releases the wind from his All you who fear the Lord, praise the
Ps 118:4
storehouses. Lord!
21 The Lord be praised from Zion,
8 He destroyed the firstborn in each
for he lives here in Jerusalem.
Egyptian home,
both people and animals. Praise the Lord!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
provision and protection (5:12; 41:2), unlike idols, he redeems his people. 135:8-11 In the tenth and culminating
secured by his presence (21:6; 67:1). 135:4 The synonyms Jacob and Israel plague against Egypt, God destroyed
Even the other nations will ultimately include all twelve tribes. The Lord the firstborn of each family. The mi-
be blessed (Ps 67; 72:17). Zion is the raculous signs and wonders are the ten
cherishes his chosen people. They are
focal point of God’s blessing (134:3; plagues (see Exod 7–11; Deut 4:34; Neh
his treasure out of all the kingdoms of
147:13). God gives life everlasting to 9:10).
the world (Exod 19:5-6).
human beings.
135:5 The Lord is superior to any real 135:13-18 The Lord’s name and charac-
Ps 134 In the last of the pilgrims’ songs ter stand in contrast to idols.
(Pss 120–134), the travelers call the or imagined supernatural being (see
Temple workers to praise the Lord. In 95:3-5; 115:4-8). 135:15-20 This entire section is re-
return, they will receive a much- 135:6 God is sovereign over the whole peated in 115:4-11.
anticipated blessing. created order—he does whatever 135:15-18 Idols corrupt the thinking
134:1-2 Those who serve at night were pleases him. The phrase heaven and because they are merely things made by
the priests and Levites (see also 135:2). earth refers to all of creation. humans; they cannot speak, see, hear,
135:7 The psalmist tells of God’s sover- or smell (Isa 41:22-24; 44:9, 18; Rom
134:3 Jerusalem: Hebrew Zion (see
eignty over the weather (Ps 29; 77:17- 1:21-23).
“Mount Zion, the City of God” at Ps 48,
p. 947). 18; 78:26; 104:4; 147:8-9; 148:5-6). 135:19-21 The groups named here
Ps 135 God, the Creator and the Lord 135:8-12 The Lord was sovereign over comprised the covenant community
of history, “made heaven and earth” the Exodus and the conquest of the (see 115:9-11).
(134:3). He deserves praise because, Promised Land.
P S A L M 1 3 6 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1016

PSALM 136 17 Give thanks to him who struck down 136:1

1 Chr 16:41
1 bGive thanks to the Lord, for he is good! mighty kings. 2 Chr 20:21
Ps 107:1
His faithful love endures forever. His faithful love endures forever. b
yadah (3034)
2 Give thanks to the God of gods. 18 He killed powerful kings— Dan 9:4

136:2
His faithful love endures forever. His faithful love endures forever. Deut 10:17
3 Give thanks to the Lord of lords. 19 Sihon king of the Amorites, 136:4
His faithful love endures forever. His faithful love endures forever. Ps 72:18
20 and Og king of Bashan. 136:5
4 Give thanks to him who alone does Prov 3:19
mighty miracles. His faithful love endures forever. 136:6
21 God gave the land of these kings as an Ps 24:2
His faithful love endures forever. 136:7
5 Give thanks to him who made the inheritance— Ps 74:16
heavens so skillfully. His faithful love endures forever. 136:8
22 a special possession to his servant Israel. Gen 1:16
His faithful love endures forever. 136:10
6 Give thanks to him who placed the earth His faithful love endures forever. Exod 12:29
Ps 78:51
among the waters. 23 He remembered us in our weakness.
136:11
His faithful love endures forever. His faithful love endures forever. Exod 12:51; 13:3
7 Give thanks to him who made the Deut 9:29
24 He saved us from our enemies.
136:12
heavenly lights— His faithful love endures forever. Deut 4:34
Ps 44:3
His faithful love endures forever. 25 He gives food to every living thing.
8 the sun to rule the day, 136:13
His faithful love endures forever. Exod 14:21
His faithful love endures forever. 26 Give thanks to the God of heaven. Ps 78:13
9 and the moon and stars to rule the night. 136:14
His faithful love endures forever. Ps 106:9
His faithful love endures forever. 136:16
PSALM 137 Exod 13:18
10 Give thanks to him who killed the Deut 8:15
1 Beside the rivers of Babylon, we sat and
firstborn of Egypt. wept
136:17
Ps 135:10-12
His faithful love endures forever. as we cthought of Jerusalem. 136:21
11 He brought Israel out of Egypt. Josh 12:1
2 We put away our harps,
His faithful love endures forever. hanging them on the branches of
136:22
Isa 41:8; 45:4
12 He acted with a strong hand and
poplar trees. 136:23
powerful arm. 3 For our captors demanded a song from us. Ps 9:12; 106:45
His faithful love endures forever. Our tormentors insisted on a joyful
136:24
Judg 6:9
13 Give thanks to him who parted the Red
hymn: 136:25
Sea. “Sing us one of those songs of
Ps 104:27; 145:15
His faithful love endures forever. Jerusalem!”
136:26
14 He led Israel safely through, 2 Chr 36:23
4 But how can we sing the songs of the Lord Ezra 3:11
His faithful love endures forever. 137:1
15 but he hurled Pharaoh and his army into
while in a pagan land? Neh 1:4
Ezek 1:1, 3
the Red Sea. 5 If I forget you, O Jerusalem, c
zakar (2142)
Isa 64:9
His faithful love endures forever. let my right hand forget how to play 137:2
16 Give thanks to him who led his people the harp. Ezek 26:13
through the wilderness. 6 May my tongue stick to the roof of my 137:3
2 Chr 29:27
His faithful love endures forever. mouth Neh 12:46
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Ps 136 This is the last of the Great also in 136:15. See note on Exod 13:18. also writes an astounding imprecation,
Hallel psalms (Pss 120–136; see note 136:23-24 The psalmist relates the or prayer for vengeance (137:7-9).
on Book Five at Ps 107). It distinctively recent history of Israel’s redemption, 137:1 Jerusalem: Hebrew Zion; also in
repeats the refrain His faithful love en- 137:3 (see “Mount Zion, the City of God”
although the circumstances are not
dures forever in every verse. The hymn at Ps 48, p. 947).
specified.
is framed by a call to praise (136:1-3,
26). It proclaims the Lord as the Creator 136:25 The Lord provides for all of his 137:2-4 Because the music of Jerusalem
of all and the Redeemer of Israel, both creatures. was tied to the joys of life in the
in the distant (136:10-22) and in the Promised Land, the Exile removed any
136:26 The phrase God of heaven is an
recent past (136:23-24). occasion for singing joyous songs. The
exilic and postexilic designation for the
136:1-3 The psalmist invites the Babylonians wanted the Judeans to
Lord; it is found in Ezra (Ezra 1:2; 5:11,
community to praise the Lord, who is sing and dance for them, but the exiles’
12; 6:9, 10; 7:12; etc.), Nehemiah (Neh
good and full of love, the true Lord of grief made doing so either distasteful or
1:5; 2:4, 20; etc.), and Daniel (Dan 2:18, impossible. The songs celebrating the
humanity. Verse 1 alludes to the poetic 19, 37, 44).
expression in 2 Chr 5:13. Lord speak of his power and goodness,
Ps 137 In response to the pain of exile but his people were filled with doubts
136:10-22 The psalmist recounts the (137:1-4), the psalmist resolves to and questions. They hung their harps
early history of Israel’s redemption. remember Jerusalem even though the in trees, perhaps signifying the death of
136:13 Red Sea: Literally sea of reeds; memories cause him pain (137:4-6). He their joy under God’s curse (Deut 21:23).
1017 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 3 8 : 3

137:6
Ezek 3:26
if I fail to remember you, PSALM 138
137:7 if I don’t make Jerusalem my greatest A psalm of David.
Jer 49:7-22
Ezek 25:12-14
joy. 1 I give you thanks, O Lord, with all my
Obad 1:10-14 7 O Lord, remember what the Edomites did heart;
137:8
Isa 13:1-22; 47:1-15 on the day the armies of Babylon I will dsing your praises before the gods.
Jer 50:1-46; 51:1-64 2 I bow before your holy Temple as I
captured Jerusalem.
138:1
Ps 95:3; 96:4; 111:1 “Destroy it!” they yelled. worship.
zamar (2167) “Level it to the ground!” I praise your name for your unfailing
d

Ps 146:2

138:2
8 O Babylon, you will be destroyed. love and faithfulness;
Ps 5:7 Happy is the one who pays you back for your promises are backed
138:3
Ps 28:7; 46:1; 118:5 for what you have done to us. by all the honor of your name.
9 Happy is the one who takes your babies 3 As soon as I pray, you answer me;

and smashes them against the you encourage me by giving me

rocks! strength.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Prayers for Vengeance (Ps 137)

Ps 3:7; 9:19-20; The psalmists sometimes asked the Lord to execute vengeance against their adversaries. It
10:15; 12:3; 41:10; was not unusual for a psalmist to pray for the violent destruction of his enemies as a manifes-
55:15; 69:22-28;
79:6; 109:6-20; tation of divine justice.
110:5-6 How does one defend this kind of prayer? Is this a form of Jewish or Christian jihad (an
2 Chr 24:22
Neh 4:5 Arabic word meaning “striving,” sometimes meaning “holy war”)? In contrast with jihad, the
Isa 61:2 psalmist called on God, not humans, to act.
Jer 11:20-23; 18:19-
23; 51:35 Divine justice is defined in Ps 1:6: The Lord loves the righteous and destroys the wicked.
Lam 1:22; 3:64-66 The wicked are subversive, corrupt, and thoroughly committed to evil; they live in opposition
Luke 4:19 to God and to everything that God does. The wicked shake the foundations of God’s kingdom,
Acts 1:20
Rom 11:9-10 of ethics, and of society.
Rev 6:10 Prayers for termination of the wicked arose out of the psalmists’ concern with justice and
righteousness and out of their confidence in God. They argued that evil is inconsistent with
God’s nature and that the removal of evil is the only way for his kingdom to thrive. The poets
of Israel did not simply invoke God’s judgment on anyone with whom they could not get
along. God charges the gods and their followers with the evil of injustice in Ps 82 and holds
all humans accountable to his divine standard of justice and righteousness. These were also
the standards that guided the psalmists.
The psalmists were intimately acquainted with grief. They had suffered and been op-
pressed and marginalized by bullies, leaders, and kings from inside and outside of Israel.
Their prayers were full of faith and hope, asking how long the Lord would tolerate their suf-
fering and confessing that the Lord alone could rescue them from evil. They expressed deep
longing for his redemption. Through these prayers for justice and vindication, the godly may
rest in peace as they await God’s rescue. By the principle of retribution, they asked the Lord
to inflict upon the wicked the suffering that they had endured (5:10; 6:10; 7:9; 8:2; 9:19-20;
28:4; 37:8-10, 36; 56:7; 104:35; 137:9; 139:19).
Prayers for the end of evil are appropriate as long as God is recognized as arbiter, judge,
and executor. Do we truly see evil as evil, or do we perceive it merely as an inconvenience?
The prayer for the coming of God’s kingdom implies the removal of evil. The cruelty inflicted
on the wicked has been transformed through the cruel crucifixion of Jesus Christ. Jesus will
judge and bring an end to evil (see Rev 19:11-21). Christians are to love as Christ loved (John
13:34), pray for their enemies, and forgive them (Matt 5:38-48; Col 3:13).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
137:5-6 The psalmist pledges his loyalty days, when the Edomites handed the frame around five poems of lament (Pss
to Jerusalem, the city at the center of Judeans over to the Babylonians (Obad 140–144).
God’s reign and the location of fellow- 1:10-11) and rejoiced in Jerusalem’s Ps 138 In this wisdom psalm, the Lord
ship with him. fall. This prayer for vengeance is is presented as the God of gods. He res-
137:7-9 The poet witnessed the shocking (see “Prayers for Vengeance,” cued his people and has a perfect plan
betrayal of God’s people from Judah by above). for them as individuals. The nations
the Edomites, so he curses Edom. The Pss 138–145 In this final collection of will join Israel in glorifying God.
long rivalry between Edom and Judah psalms of David, praise and wisdom 138:1-3 The Lord receives praise before
came to a head during Judah’s last psalms (Pss 138–139, 145) form a the gods of the nations.
P S A L M 1 3 8 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1018

4 Every king in all the earth will thank you, 7 I can never escape from your Spirit! 138:4
Ps 102:15
Lord, I can never get away from your 138:6
for all of them will hear your words. presence! Ps 101:5; 113:4-7
Prov 3:34
5 Yes, they will sing about the Lord’s ways, 8 If I go up to heaven, you are there; Jas 4:6
for the glory of the Lord is very great. if I go down to the egrave, you are there. 138:7
6 Though the Lord is great, he cares for Exod 15:12
9 If I ride the wings of the morning, Ezra 9:8-9
the humble, if I dwell by the farthest oceans, Ps 20:6; 23:4; 71:20
138:8
but he keeps his distance from the 10 even there your hand will guide me,
Job 10:3
proud. and your strength will support me. Ps 27:9; 71:9
Phil 1:6
11 I could ask the darkness to hide me
7 Though I am surrounded by troubles, 139:1
you will protect me from the anger of and the light around me to become Ps 44:21
139:2
my enemies. night— Ps 94:11
You reach out your hand,
12 but even in darkness I cannot hide 139:3
and the power of your right hand from you. Job 14:16
139:4
saves me. To you the night shines as bright as day. Heb 4:13
8 The Lord will work out his plans for my Darkness and light are the same to 139:5
Ps 34:7
life— you.
139:6
for your faithful love, O Lord, endures 13 You made all the delicate, inner parts of Job 42:3
Rom 11:33
forever. my body 139:7
Don’t abandon me, for you made me. and knit me together in my mother’s Jer 23:24
139:8
PSALM 139 womb. Prov 15:11
14 Thank you for making me so Amos 9:2-4
For the choir director: A psalm of David. e
she’ol (7585)
wonderfully complex! Prov 5:5
1 O Lord, you have examined my heart
Your workmanship is marvelous—how 139:10
and know everything about me. well I know it.
Ps 23:2-3
2 You know when I sit down or stand up. 139:11
15 You watched me as I was being formed Job 22:13
You know my thoughts even when I’m in utter seclusion, 139:12
far away. as I was woven together in the dark of
Job 34:22
Dan 2:22
3 You see me when I travel 1 Jn 1:5
the womb.
and when I rest at home. 16 You saw me before I was born. 139:13
Ps 119:73
You know everything I do. Every day of my life was recorded in 139:15
4 You know what I am going to say Job 10:8-10
your book. Eccl 11:5
even before I say it, Lord.
5 You go before me and follow me.
Every moment was laid out 139:16
Job 14:5
before a single day had passed.
You place your hand of blessing on Ps 56:8
17 How precious are your thoughts about 139:17
my head. Ps 40:5
6 Such knowledge is too wonderful for me, me, O God.
too great for me to understand! They cannot be numbered!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
138:4-5 As the Lord’s glory fills the earth, God’s judgment of the wicked (141:5; 139:7-12 The psalmist expresses his
the world’s population must willingly 142:3; 143:8, 10; 144:3-4). Further, the awe at the Lord’s omnipresence.
submit to him. Every king (cp. Ps 2) will poet recognizes that he cannot escape
139:8 down to the grave (Hebrew to
join the community of praise as they from the Lord. His sense of stress disap-
pears when he considers the Lord’s Sheol): God has total access to his entire
hear the LORD’s ways of truth and love.
loving care for him, even before birth creation—even the most hard-to-reach
138:6-8 The exalted God takes care places. See note on 6:5.
of the humble (138:6), especially his (139:13-18). He then invites the Lord to
servant the psalmist (138:7-8). continue examining him as he walks in 139:9 ride the wings of the morning:
the path of wisdom (139:23-24). This poetic expression describes travel-
138:6 God’s holiness and excellence are ing eastward, as far as the sunrise, if
great, beyond the scope of humanity 139:1-6 The Lord knows the psalmist
well; God has examined him thoroughly, that were possible. the farthest oceans:
(see 99:2; 113:4; Isa 6:1; 57:15).
in an inescapable examination that is This expression takes the traveler in the
138:8 The psalmist expresses confi- painful at times (Job 7:17-19). opposite direction, far to the west.
dence in the Lord’s plans, which are
perfect, and prays for God’s continued 139:2 The phrase sit down or stand up 139:13 The delicate, inner parts of the
involvement. The psalmist sees himself refers to daily activities (cp. Deut 6:6-9). body include a person’s very being. Even
as part of God’s plans (see 9:10; 139:14). 139:3-6 The Lord’s omniscience and when hidden in his mother’s womb, the
omnipotence provide comfort to the psalmist was guided by the Lord.
Ps 139 In this wisdom psalm, the
psalmist opens every aspect of his godly, but they imprison the hearts of 139:17 How precious are your thoughts
being, character, behavior, and speech the wicked (2:3). about me (or How precious to me are
to God’s examination. As hard as life is, 139:6 The Lord’s wonderful understand- your thoughts): God’s investigation
he wants to ensure his own growth in ing lies beyond the psalmist’s ability to reveals loving care. Fellowship with the
wisdom so that he does not come under comprehend (see Judg 13:18). Lord provides riches beyond description.
1019 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 4 0 : 7

139:19
Isa 11:4
18 I can’t even count them; PSALM 140
139:20 they outnumber the grains of sand! For the choir director: A psalm of David.
Exod 20:7
Deut 5:11
And when I wake up, 1 O Lord, rescue me from evil people.
139:23
you are still with me! Protect me from those who are violent,
Ps 26:2 2 those who plot evil in their hearts
19 O God, if only you would destroy the
139:24
Ps 5:8; 16:11; 143:10 wicked! and stir up trouble all day long.
3 Their tongues sting like a snake;
140:1 Get out of my life, you murderers!
Ps 17:13
20 They blaspheme you; the venom of a viper drips from their
140:2
Ps 56:6 your enemies misuse your name. lips. Interlude
Prov 6:14 21 O Lord, shouldn’t I hate those who hate
Isa 59:4 4 O Lord, keep me out of the hands of the
140:3 you? wicked.
Rom 3:13
Jas 3:8 Shouldn’t I despise those who oppose Protect me from those who are violent,
140:4 you? for they are plotting against me.
Ps 71:4 22 Yes, I hate them with total hatred, 5 The proud have set a trap to catch me;
140:5
Job 18:9 for your enemies are my enemies. they have stretched out a net;
Ps 35:7; 57:6
23 Search me, O God, and know my heart; they have placed traps all along the
140:7
Ps 28:8; 144:10 test me and know my anxious way. Interlude
thoughts. 6 I said to the Lord, “You are my God!”
24 Point out anything in me that offends you, Listen, O Lord, to my cries for mercy!
and lead me along the path of 7 O Sovereign Lord, the strong one who
everlasting life. rescued me,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The Heart (Ps 139)

Ps 7:9; 9:1; 13:2; The Hebrew words leb and lebab (both meaning “heart”) are hard to translate because they
14:1; 16:7-9; 17:3; rarely refer to the physical human heart. Rather, the heart is the center of one’s being, an im-
19:8; 20:4; 21:2;
22:14, 26; 24:4; age for a person’s thought life, reflections, and will. The story of the heart reveals a person’s
26:2; 27:3, 14; 28:3, commitment and direction in life.
7; 33:21; 34:17-18;
37:4; 38:8, 10; The hearts of the wicked are cunning and scheming (58:2; 64:6; 140:2). They are decep-
51:10, 17; 55:4, tive, hypocritical (28:3; 41:6; 55:21; 62:4), lacking in integrity, greedy, and jealous (10:3;
21; 57:7; 58:2;
61:2; 62:4, 8-10;
62:10; 141:4). As time goes on, they become more arrogant (14:1; 101:5; 131:1), callous, and
64:6; 69:20; 73:1, stubborn (17:10; 73:7; 78:8; 81:12; 95:8, 10; 119:70). Their only commitment is to themselves
7, 13, 21, 26; 78:8, (78:37); their destructive way of life (5:9; 101:4) leads to their own destruction.
37; 81:12; 84:2;
86:12; 89:50; 95:8, The psalmists openly confess their sorrow, trouble, anguish, and despair (13:2; 22:14;
10; 102:4; 108:1; 25:17; 38:8, 10; 40:12; 55:4; 61:2; 69:20; 73:21, 26; 109:22; 143:4; 147:3). Through their
109:22; 111:1;
119:70, 111, 145; pain, their hearts grow. They pray intensely (62:8; 119:80, 145), long for God (84:2), trust in
131:1; 138:1; 140:2; him (28:7), and open their hearts to God’s examination (7:9; 17:3; 26:2; 139:1-6, 23). Their
147:3
commitment does not waver, and their lives are pure (24:4; 51:10; 73:1, 13) and contented
(131:1), even when broken.
As their broken hearts (34:17-18; 51:17) are healed by the Lord (147:3), they become
strong, confident (27:3, 14; 31:24; 57:7; 108:1; 112:7-8; 138:3), and vital (22:26; 69:32;
119:32). In the end, the Lord gives them the desires of their hearts (20:4; 21:2; 37:4) and then
satisfies them. This fills the godly with joy and praise (4:7; 9:1; 13:5; 16:7, 9; 19:8; 30:12;
33:21; 86:12; 89:50; 102:4; 104:15; 105:3; 111:1; 119:7, 111; 138:1).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
139:19-24 The psalmist’s sense of awe 139:24 The path of wisdom leads to 140:3 sting like a snake . . . a viper:
leads him to consider the wicked and everlasting life (see 1:6; Prov 4:18; 6:23). These creatures depict the wicked as
to reflect on himself. The Lord, as the very corrupt people (see Prov 23:32; Isa
examiner of all people, judges the Ps 140 In this individual lament, the
psalmist artistically sketches God’s ene- 14:29; Rom 3:13).
wicked for their destructive acts and
speech; thus, the psalmist prays that he mies with all their evil intents. He prays 140:4-5 The psalmist asks for divine
will not be among them. for the Lord’s protection and rescue protection (see Ps 121), praying that the
139:21 I hate: Rejection of evil is a with confidence in God’s strength and Lord will keep him safe from the many
mark of wisdom (see 1:1; 5:4-6). justice. He foresees the evil as being schemes of the wicked.
judged by fire (140:9-11) and himself 140:7 The expression Sovereign LORD
139:23-24 The psalmist’s prayer against as being vindicated and dwelling in the
the wicked leads him also to reflect comes from combining the name Yah-
Lord’s presence (140:13). weh with the title Adonai (Master). See
on himself; he does not presume that
he is righteous. This prayer has been 140:1-3 The psalmist prays for the Lord also 68:20; 69:6; 71:16; 73:28; 109:21;
repeated by believers over the centuries. to rescue him from wicked people. 140:7; 141:8.
P S A L M 1 4 0 : 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1020

you protected me on the day of If they correct me, it is soothing medicine. 140:8
Ps 112:10
battle. Don’t let me refuse it. 140:9
8 Lord, do not let evil people have their Esth 9:25
But I pray constantly Ps 7:16
way. against the wicked and their deeds. 140:10
Do not let their evil schemes succeed, 6 When their leaders are thrown down Ps 11:6; 21:9
Matt 3:10
or they will become proud. from a cliff, 140:11
Interlude the wicked will listen to my words and Ps 34:21
140:12
9 Let my enemies be destroyed find them true. Ps 9:4; 35:10
7 Like rocks brought up by a plow,
by the very evil they have planned 140:13
for me. the bones of the wicked will lie Ps 16:11; 17:15; 97:12
10 Let burning coals fall down on their heads. scattered without burial. 141:1
Ps 70:5
Let them be thrown into the fire 8 I look to you for help, O Sovereign Lord. 141:2
Exod 29:41; 30:8
or into watery pits from which they You are my refuge; don’t let them Rev 5:8; 8:3-4
can’t escape. kill me. 141:3
11 Don’t let liars prosper here in our land. 9 Keep me from the traps they have set Ps 39:1
Prov 13:3; 21:23
Cause great disasters to fall on the for me, 141:4
violent. from the snares of those who do wrong. Ps 119:36
Prov 23:6
10 Let the wicked fall into their own nets, Mal 3:15
12 But I know the Lord will help those they
leb (3820)
but let me escape.
f

persecute; Prov 21:4

he will give justice to the poor. PSALM 142 141:5

Ps 23:5
13 Surely righteous people are praising your A psalm of David, regarding his Prov 9:8; 19:25; 27:6
Gal 6:1
name; experience in the cave. A prayer.
141:7
the godly will live in your presence. 1 I cry out to the Lord; Ps 53:5
141:8
PSALM 141 I plead for the Lord’s mercy. Ps 11:1
2 I pour out my complaints before him
A psalm of David. 141:9

1 O Lord, I am calling to you. Please hurry!

and tell him all my troubles. Ps 91:3
3 When I am overwhelmed, 141:10
Ps 35:8
Listen when I cry to you for help! you alone know the way I should turn.
2 Accept my prayer as incense offered to 142:1
Wherever I go, Ps 30:8; 77:1
you, my enemies have set traps for me. 142:3
Ps 140:5
and my upraised hands as an evening 4 I look for someone to come and help me,
142:4
offering. but no one gives me a passing thought! Ps 88:8
Jer 30:17
3 Take control of what I say, O Lord, No one will help me;
142:5
and guard my lips. no one cares a bit what happens to me. Ps 91:2, 9
5 Then I pray to you, O Lord. 142:6
4 Don’t let fme drift toward evil
Ps 18:17; 79:8
or take part in acts of wickedness. I say, “You are my place of refuge.
Don’t let me share in the delicacies You are all I really want in life.
6 Hear my cry,
of those who do wrong.
for I am very low.
5 Let the godly strike me! Rescue me from my persecutors,
It will be a kindness! for they are too strong for me.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
140:9-11 The psalmist prays for God’s resent (cp. Isa 1:13; Rev 5:8). Upraised regarding his experience in the cave:
judgment on the wicked. hands are a posture of prayer (28:2; See note on 57:TITLE.
140:10 The poet wants fire to descend 88:9; 143:6; Exod 9:29; 1 Tim 2:8). 142:1-3 Though overwhelmed by his
on his enemies, and he wants them 141:3-5 Wisdom sometimes requires persecutors (142:6), the psalmist looks
thrown into pits so they can never at- protection from oneself. One could say to the Lord for wisdom.
tack again. The language foreshadows or think things that lead to the evil
the NT teaching on hell (Matt 5:22, 142:3-4 The psalmist reaches a point of
path (Prov 13:3; 21:23). Wisdom opens despair (see 77:3), and the Lord cares for
29-30; 10:28; 18:9; Mark 9:43-47; Luke itself to correction from godly people
12:5; Jas 3:6; 2 Pet 2:4). him in his distress. The psalmist com-
(see Prov 3:11; 9:8; 15:31; 19:25). mits himself to the Lord’s wisdom (see
Ps 141 The psalmist prays for rescue 141:7 scattered without burial: Literally Ps 139) but laments his entrapment by
and wisdom, and he envisions the end scattered at the mouth of Sheol. See the wicked (5:9-10; 140:5; 141:9; 142:3).
of evil. The principle of retribution note on 6:5.
(141:10) unifies the psalm. 142:5 Though he is alone, the psalm-
Ps 142 The psalmist faces severe perse- ist’s trust remains in the Lord, who is
141:1-2 The psalmist prays urgently for
cution, so he cries to the Lord, and the his life (see 9:9; 16:5; 27:13).
rescue. He does not have at hand either
incense or an evening offering (Exod Lord will rescue him. 142:6-7 Though overwhelmed by loneli-
29:38-39), but his prayers and devotion 142:TITLE psalm: Hebrew maskil. This ness and trouble, the psalmist focuses
are the reality that those elements rep- may be a literary or musical term. on the Lord’s goodness and protection.
1021 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 4 4 : 8

142:7 7 Bring me out of prison May your gracious Spirit lead me forward
Ps 13:6
143:1 so I can thank you. on a firm footing.
Ps 140:6 The godly will crowd around me, 11 For the glory of your name, O Lord,
143:2 for you are good to me.” preserve my life.
Job 14:3; 22:4
Because of your faithfulness, bring
143:3 PSALM 143 me out of this distress.
Lam 3:6
143:4
A psalm of David. 12 In your unfailing love, silence all my
Lam 3:11 1 Hear my prayer, O Lord; enemies
143:5
Ps 77:5, 10-11 listen to my plea! and destroy all my foes,
g
hagah (1897)
Josh 1:8
Answer me because you are faithful for I am your servant.
143:6 and righteous. PSALM 144
Ps 63:1 2 Don’t put your servant on trial,
A psalm of David.
143:7
Ps 69:17; 88:4
for no one is innocent before you.
3 My enemy has chased me. 1 Praise the Lord, who is my hrock.
143:8
Ps 32:8 He has knocked me to the ground He trains my hands for war
143:9 and forces me to live in darkness like and gives my fingers skill for battle.
Ps 59:1 2 He is my loving ally and my fortress,
143:10
those in the grave.
Neh 9:20 4 I am losing all hope; my tower of safety, my rescuer.
Ps 23:3; 119:12 I am paralyzed with fear. He is my shield, and I take refuge in him.
143:12 5 I remember the days of old. He makes the nations submit to me.
Ps 54:5; 116:16
144:1 I ponder all your great works
g
3 O Lord, what are human beings that you
Ps 18:2
h
tsur (6697)
and think about what you have done. should notice them,
6 I lift my hands to you in prayer.
Isa 26:4
mere mortals that you should think
144:3 I thirst for you as parched land thirsts about them?
Ps 8:4
for rain. Interlude 4 For they are like a breath of air;
144:4
Job 8:9; 14:2 7 Come quickly, Lord, and answer me, their days are like a passing shadow.
Ps 39:11; 109:23
144:5 for my depression deepens. 5 Open the heavens, Lord, and come down.
Ps 18:9
Isa 64:1
Don’t turn away from me, Touch the mountains so they billow
144:6
or I will die. smoke.
Hab 3:11 8 Let me hear of your unfailing love each 6 Hurl your lightning bolts and scatter
Zech 9:14
morning, your enemies!
144:7
Ps 18:44; 69:1, 14 for I am trusting you. Shoot your arrows and confuse them!
144:8 Show me where to walk, 7 Reach down from heaven and rescue me;
Deut 32:40
Ps 12:2; 41:6 for I give myself to you. rescue me from deep waters,
Isa 44:20 9 Rescue me from my enemies, Lord; from the power of my enemies.
I run to you to hide me. 8 Their mouths are full of lies;
10 Teach me to do your will, they swear to tell the truth, but they
for you are my God. lie instead.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
He knows that the Lord alone is his 143:5-6 Remembering God’s acts from exclamation of love for the Lord. The
Redeemer, so he offers his praise. the past reassures the psalmist of God’s community then reflects on the transi-
142:7 His experience of confinement faithfulness (42:4; 63:6; 77:3, 6; 119:55). tory nature of life (144:3-4). The psalm-
143:6 The psalmist’s thirst is a deep ist prays for divine intervention and
and duress is like being in prison (see
longing for God’s redemption (see 42:1-2). anticipates victory (144:5-11). A new
107:10).
song (144:9-10) and a prayer for rescue
Ps 143 In this lament, the psalmist feels 143:7-10 The psalmist petitions the (144:11) open up the theme of the
overwhelmed by constant harassment Lord for a renewal of his love. Lord’s blessing through his provisions
from his foes, so he turns to the Lord’s 143:7 The psalmist experiences depres- and protection (144:12-15).
love, righteousness, and faithfulness. sion. He feels that he is dying from 144:1-2 The psalmist’s descriptive names
He remembers God’s acts in the past anguish (31:10; 119:87), exhausted for the Lord reveal his deep love for him.
and yearns for the renewal of the Lord’s (39:10; 71:9; 119:81), fainting with
love. He opens himself to God’s wisdom longing (84:2), and overwhelmed by the 144:2 the nations: Some manuscripts
because he knows that instruction will weariness of life (90:7, 9). read my people.
lead to life. 143:8-10 The psalmist prays for wisdom 144:3-4 what are human beings? The
143:1-2 The psalmist prays for God’s (see 5:8; 25:4-6; Ps 138; 143:10). your same question in 8:4-6 elicits the
love and mercy. gracious Spirit: The Spirit brings God’s answer that humans are mere mortals
goodness (see 23:6). but are also glorious rulers. The psalm-
143:2 All people are guilty before God ist depicts humans as having a transi-
(Rom 3:20-24). 143:11 To preserve means in this case to tory, empty existence (see 90:3, 7-10;
restore from despair (80:19; 85:6; 138:7). 102:11; 109:23; 146:4).
143:3-4 I am losing all hope: The
psalmist confesses his desperation as 143:12 A prayer for vindication and 144:5-8 The psalmist prays for God’s
his life slips away under oppressive and renewal of life concludes the psalm. intervention against his enemies (cp.
ruthless foes. Ps 144 This lament begins with an 18:7-19).
P S A L M 1 4 4 : 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1022

9 I will sing a new song to you, O God! and your wonderful miracles. 144:9
Ps 40:3
I will sing your praises with a 6 Your awe-inspiring deeds will be on
144:10
ten-stringed harp. every tongue; 2 Sam 18:7
10 For you grant victory to kings! Ps 140:7
I will proclaim your greatness. 144:11
You rescued your servant David from 7 Everyone will share the story of your Ps 12:2
the fatal sword. wonderful goodness; Isa 44:20
11 Save me! 144:12
they will sing with joy about your Ps 92:12-14
Rescue me from the power of my righteousness. Prov 3:9-10
Song 4:4; 7:4
enemies.
8 The Lord is merciful and compassionate, 144:14
Their mouths are full of lies; 2 Kgs 25:11
they swear to tell the truth, but they slow to get angry and filled with
j
Isa 24:11
Jer 14:2
lie instead. unfailing love.
9 The Lord is good to everyone. 145:3
Rom 11:33
12 May our sons flourish in their youth
He showers compassion on all his 145:4
like well-nurtured plants. creation. Isa 38:19
May our daughters be like graceful pillars, 10 All of your works will thank you, Lord, 145:5
Ps 119:27
carved to beautify a palace. and your faithful followers will praise i
kabod (3519)
13 May our barns be filled Prov 11:16
you.
with crops of every kind. 11 They will speak of the glory of your
145:6
Deut 10:21; 32:3
May the flocks in our fields multiply by kingdom; 145:7
the thousands, they will give examples of your power.
Ps 51:14
Isa 63:7
even tens of thousands, 12 They will tell about your mighty deeds 145:8
14 and may our oxen be loaded down Exod 34:6
and about the majesty and glory of ’arek ’appayim (0750,
with produce.
j

your reign. 0639)

May there be no enemy breaking 13 For your kingdom is an everlasting
Prov 14:29

through our walls, 145:9

no going into captivity, kingdom. Ps 100:5
Nah 1:7
no cries of alarm in our town squares. You rule throughout all generations. Matt 19:17
Mark 10:18
15 Yes, joyful are those who live like this! The Lord always keeps his promises; 145:10
Joyful indeed are those whose God is he is gracious in all he does. Ps 19:1; 68:26
the Lord. 14 The Lord helps the fallen 145:12
Ps 105:1
PSALM 145 and lifts those bent beneath their loads. Isa 2:10, 19, 21
15 The eyes of all look to you in hope; 145:13
A psalm of praise of David. 2 Pet 1:11
you give them their food as they need it. 145:15
1 I will exalt you, my God and King, 16 When you open your hand, Ps 104:27
and praise your name forever and ever. you satisfy the hunger and thirst of 145:18
2 I will praise you every day; Deut 4:7
every living thing. John 4:24
yes, I will praise you forever. 17 The Lord is righteous in everything he 145:19
3 Great is the Lord! He is most worthy of Ps 10:17
does; Prov 15:29
praise! he is filled with kindness.
No one can measure his greatness. 18 The Lord is close to all who call on him,
4 Let each generation tell its children of yes, to all who call on him in truth.
your mighty acts; 19 He grants the desires of those who fear

let them proclaim your power. him;

5 I will meditate on your majestic, he hears their cries for help and
i
glorious splendor rescues them.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
144:12-15 This prayer for the Lord’s poem; each verse (including 13b) begins will continue to testify to God’s power
blessing brings the laments of Pss with a successive letter of the Hebrew (22:30).
140–144 to a close. It offers a vision of alphabet. This hymn of praise is the 145:5 I will meditate: Some manu-
God’s provision and protection (see Ps last in this collection of the psalms of scripts read They will speak.
127), not only for the psalmist, but for David (Pss 138–145). Praise continues in
the last five psalms (Pss 146–150). This 145:8-9 God consistently demonstrates
his descendants and those of all the his character toward all his creation
godly. psalm celebrates the Lord as King of all
(145:1-3, 10-13). God’s actions reveal his (see 136:25).
144:12 The psalmist compares sons and royal qualities (145:4-7). He cares for all 145:10-13 These verses form a descrip-
daughters to plants and pillars, which creatures (145:14-17) and for those who tion of the Lord’s kingdom.
are images of strength and beauty. fear him (145:18-20). 145:13 The last two lines of 145:13
144:13-14 no enemy . . . no cries of 145:1-3 Praise to God, the Great King are not found in many of the ancient
alarm: These images depict peace and who reigns over all other rulers (see 47:2). manuscripts.
security. 145:4-7 This litany praises God’s charac- 145:14-20 The Lord cares for his
Ps 145 This psalm is a Hebrew acrostic ter and mighty deeds. Each generation creatures.
1023 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 4 7 : 1 2

145:20 20 The Lord protects all those who love 10 The Lord will reign forever.
Ps 31:23; 37:38
145:21 him, He will be your God, O Jerusalem,
Ps 71:8; 150:6 but he destroys the wicked. throughout the generations.
146:1
Ps 103:1 21 I will praise the Lord, Praise the Lord!
146:2
Ps 63:4; 104:33 and may everyone on earth bless his PSALM 147
k
zamar (2167)
Ps 147:1
holy name 1 Praise the Lord!

146:3
forever and ever.
Ps 60:11 How good to asing praises to our God!
146:4
PSALM 146 How delightful and how fitting!
Ps 33:10; 104:29 1 Praise the Lord! 2 The Lord is rebuilding Jerusalem
Eccl 12:7
146:5 Let all that I am praise the Lord. and bringing the exiles back to Israel.
Ps 71:5 3 He heals the brokenhearted
2 I will praise the Lord as long as I live.
146:6
Acts 14:15 I will ksing praises to my God with my and bandages their wounds.
4 He counts the stars
146:7 dying breath.
Ps 68:6 and calls them all by name.
146:8 3 Don’t put your confidence in powerful 5 How great is our Lord! His power is
Matt 9:30
John 9:7 people; absolute!
146:9 there is no help for you there. His understanding is beyond
Exod 22:21
Lev 19:34 4 When they breathe their last, they comprehension!
Deut 10:18 6 The Lord supports the bhumble,
return to the earth,
146:10
Ps 10:16 and all their plans die with them. but he brings the wicked down into
147:1 5 But joyful are those who have the God of the dust.
Ps 33:1; 135:3
a
zamar (2167) Israel as their helper, 7 Sing out your thanks to the Lord;
Ps 149:3
whose hope is in the Lord their God. sing praises to our God with a harp.
147:2 6 He made heaven and earth, 8 He covers the heavens with clouds,
Isa 11:12; 56:8
Ezek 39:28 the sea, and everything in them. provides rain for the earth,
147:4
Gen 15:5
He keeps every promise forever. and makes the grass grow in
Isa 40:26 7 He gives justice to the oppressed mountain pastures.
147:5 and food to the hungry. 9 He gives food to the wild animals
Ps 98:1
Isa 40:28 The Lord frees the prisoners. and feeds the young ravens when they
147:6 8 The Lord opens the eyes of the blind. cry.
b
‘anaw (6035) 10 He takes no pleasure in the strength of a
Ps 149:4 The Lord lifts up those who are weighed
147:8 down. horse
Job 5:10; 26:8; 38:26
The Lord loves the godly. or in human might.
147:9
9 The Lord protects the foreigners 11 No, the Lord’s delight is in those who
Job 38:41
Ps 104:27
among us. fear him,
147:10
He cares for the orphans and those who put their hope in his
1 Sam 16:7
Ps 33:17 widows, unfailing love.
147:12
c
halal (1984) but he frustrates the plans of the 12 Glorify the Lord, O Jerusalem!
Ps 150:1
wicked. c
Praise your God, O Zion!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
145:20 The Lord cares for those who Jacob. See note on 44:4; see also 20:1. He counts the stars: God’s people can
love him and fear him. God-fearers love 146:8-9 The fourfold repetition of the feel secure in knowing that the Lord
the Lord and find refuge in him (5:11); name of the LORD emphasizes that attends to every detail of his creation;
they seek him as their only true Savior only he heals, unburdens, loves, and he knows all that belongs to him.
(40:16; 70:4). They will experience a protects. 147:6 God measures out his justice on
grand future (69:36), as well as God’s the poor and on the wicked (55:22;
peace (119:165). 146:10 Jerusalem: Hebrew Zion (see
140:12; 145:14; 146:7).
“Mount Zion, the City of God” at Ps 48,
Pss 146–150 The Psalter ends with five 147:7-11 Human achievements fail to
p. 947).
hallelujah psalms, so named because impress the God who commands na-
each begins and ends with Praise the Ps 147 The psalmist calls for the Lord
ture; rather, he takes pleasure in those
LORD! (Hebrew halelu-yah). to be praised for restoring and blessing
who fear him.
Zion, caring for the poor, displaying
Ps 146 The call to praise (146:1-2) leads 147:8 God holds sovereign power over
his power over nature, and revealing
into a warning against folly and false the weather (77:17-18; 78:26; 104:4;
confidence (146:3-4). The psalm con- himself to his people.
148:5-6).
cludes with a blessing for all who place 147:1 This verse is a call to worship.
their hope in the Lord (146:5-7). 147:10-11 human might: Any physical
147:2-6 The psalmist recalls the or intellectual achievement is a gift
146:1 This verse is reminiscent of 103:1, restoration of Jerusalem and the Lord’s from the Lord, just like the strength of a
2, 22; 104:1, 35. afflicted exiles. horse. These gifts are a reason to praise
146:5-7 the God of Israel: Literally of 147:4-5 The Lord created the heavens. the Lord, not to boast (Jer 9:23-24).
PSALM 147:13 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1024

13 For he has strengthened the bars of your 8 fire and hail, snow and clouds, 147:13
Neh 3:3; 7:3
gates wind and weather that obey him, 147:14
and blessed your children within your 9 mountains and all hills, Deut 32:14
walls. fruit trees and all cedars, 147:15
14 He sends peace across your nation Job 37:12
10 wild animals and all livestock,
147:19
and satisfies your hunger with the small scurrying animals and birds, Deut 33:3-4
finest wheat. 11 kings of the earth and all people, Mal 4:4
15 He sends his orders to the world— 147:20
rulers and judges of the earth, Deut 4:7-8
how swiftly his word flies! 12 young men and young women, Ps 79:6
16 He sends the snow like white wool;
old men and children. 148:1
Ps 102:19
he scatters frost upon the ground like
13 Let them all praise the name of the Lord. 148:2
ashes. Ps 103:20-21
17 He hurls the hail like stones. For his name is very great; d
mal’ak (4397)
Zech 3:1
Who can stand against his freezing his glory towers over the earth and
148:4
cold? heaven! Gen 1:7
18 Then, at his command, it all melts. 14 He has made his people strong, Deut 10:14
He sends his winds, and the ice thaws. honoring his faithful ones— 148:5
Gen 1:1
19 He has revealed his words to Jacob, the people of Israel who are close to e
bara’ (1254)
Eccl 12:1
his decrees and regulations to Israel. him.
20 He has not done this for any other nation; 148:6
Job 38:33
they do not know his regulations. Praise the Lord!
148:7
PSALM 149 Gen 1:21
Praise the Lord! Ps 74:13
1 Praise the Lord! Hab 3:10
PSALM 148 148:9
1 Praise the Lord! Sing to the Lord a new song. Isa 44:23; 49:13;
55:12
Sing his praises in the fassembly of
Praise the Lord from the heavens! the faithful. 148:13
Ps 8:1; 113:4
Praise him from the skies! Rev 5:12
2 Praise him, all his dangels! 2 O Israel, rejoice in your Maker.
148:14
Praise him, all the armies of heaven! O people of Jerusalem, exult in your Deut 10:21
1 Sam 2:1
3 Praise him, sun and moon! King. Eph 2:17
3 Praise his name with dancing,
Praise him, all you twinkling stars! 149:1
Ps 33:3; 89:5
4 Praise him, skies above! g
accompanied by tambourine and harp. f
qahal (6951)
4 For the Lord delights in his people;
Praise him, vapors high above the Joel 2:16

clouds! he crowns the hhumble with victory. 149:2

Judg 8:23
5 Let every ecreated thing give praise to 5 Let the faithful rejoice that he honors Ps 47:6
the Lord, them. 149:3
Exod 15:20
for he issued his command, and they Let them sing for joy as they lie on g
zamar (2167)
came into being. their beds. 1 Chr 16:9

6 He set them in place forever and ever. 149:4

6 Let the praises of God be in their mouths, Ps 35:27
His decree will never be revoked. h
‘anaw (6035)
and a sharp sword in their hands— Prov 3:34
7 Praise the Lord from the earth, 7 to execute vengeance on the nations 149:5
Job 35:10
you creatures of the ocean depths, and punishment on the peoples,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
147:13 The bars of the city gates sym- 148:1 During Jesus’ triumphant entry 148:13-14 Universal praise of the Lord
bolize defenses against enemies. God into Jerusalem, the crowds called out is fitting because he is glorious, and
blessed his people by empowering various blessings, including a phrase he has blessed his people (see 147:13;
them with safety, prosperity, peace, and taken from this verse (Matt 21:9; Mark Isa 46:13; Eph 3:10). His faithful ones
provisions (see 133:3). 11:10; Luke 19:38). are his trusting and devoted servants
148:6 The created order is stable be- (86:2).
147:15-18 Simply by speaking his com-
mand, the Lord can change the season cause of the Lord’s word (see 33:9). Ps 149 This hymn of praise celebrates
from unbearable winter to refreshing 148:8 In the ancient Near East, people the Lord’s victory. He is the Maker of
spring (see 147:8; 148:5-6). viewed different gods as having control Israel (149:1-2) and the victorious King
over separate aspects of nature. The who shares his glory with his faithful
147:17 like stones: Literally like bread ones (149:3-9).
crumbs. Lord, however, reigns sovereign over
all natural phenomena; all the parts 149:2 Jerusalem: Hebrew Zion (see
147:19-20 words . . . decrees . . . regula- of creation are his servants, bringing “Mount Zion, the City of God” at Ps 48,
tions: The Lord gave powerful words praise to him through their obedience p. 947).
to Israel so that they might obey him (77:17-18; 104:4; 135:7; 147:8, 15-18; 149:4 God’s people, whom the world
(105:45). Num 11:31). clouds: Or mist, or smoke. ignores and despises, will be vindicated
Ps 148 This psalm calls for the whole 148:11-12 The psalmist calls all hu- (Matt 19:30). The humble will experi-
created order to praise the Lord because mans to offer praise to God, regardless ence victory over their oppressors and
he has honored his faithful people. of status, age, or gender. persecutors (see Isa 61:3).
1025 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . P S A L M 1 5 0 : 6

149:6 8 to bind their kings with shackles 2 Praise him for his mighty works;
Ps 66:17
150:1 and their leaders with iron chains, praise his unequaled greatness!
i
halal (1984) 9 to execute the judgment written against 3 Praise him with a blast of the ram’s horn;
Prov 27:2

150:2
them. praise him with the lyre and harp!
Deut 3:24 This is the glorious privilege of his 4 Praise him with the tambourine and
150:3 faithful ones. dancing;
Ps 98:6
praise him with strings and flutes!
150:4 Praise the Lord! 5 Praise him with a clash of cymbals;
Isa 38:20
150:5 PSALM 150 praise him with loud clanging cymbals.
1 Chr 13:8; 15:16 1 iPraise the Lord! 6 Let everything that breathes sing praises
150:6
Ps 145:21 to the Lord!
i
Praise God in his sanctuary;
i
praise him in his mighty heaven! Praise the Lord!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Instrument References Explanation

Stringed Instruments (minnim, Ps 150:4)
Harp or Lyre Ps 81:2; 1 Sam 10:5; The kinnor, the most frequently mentioned musical instrument in the Bible,
(kinnor) 16:16, 23; 2 Sam 6:5; was a hand-held harp or lyre. The strings were made of sheep gut, and the
Isa 5:12 sounding box was at the bottom of the instrument.
Harp (nebel) Ps 57:8; 2 Sam 6:5; The nebel was a larger and louder instrument than the kinnor. It was probably
1 Kgs 10:12; Neh 12:27; shaped like a bottle, with the belly-shaped sounding box on the bottom.
Amos 5:23
Ten-stringed Ps 33:2; 92:3; 144:9 The nebel ‘asor is often identified with the Phoenician zither, which had ten
Harp (nebel strings.
‘asor)
Wind Instruments
Ram’s horn Ps 98:6; 150:3; 2 Sam The shofar, mentioned in the Bible more than any other Hebrew instrument,
(shofar) 6:15; 15:10; 1 Kgs 1:34; is the only instrument of ancient Israel that survives and is still used in Jewish
2 Kgs 9:13; 1 Chr 15:28; liturgy. The early shofar was simply a hollowed ram’s horn. Later shofars might
2 Chr 15:14 have mouthpieces added, and some are straightened with a bend near the bell
of the horn. The shofar was used for signaling important events, not for playing
music.
Flute (‘ugab) Ps 150:4; Gen 4:21; Job The ’ugab was a type of flute. Its only sacred use is recorded in Ps 150:4.
21:12; 30:31
Trumpet Ps 98:6; Num 10:1-10; The khatsotsirah was a sort of trumpet. Similar instruments were known in
(khatsotsirah) 1 Chr 15:28; 2 Chr Egypt, Assyria, the Hittite Empire, and Greece. The khatsotsirah became an
15:14; Hos 5:8 important part of the Temple service.
Flute or Oboe Jer 48:36; 1 Sam 10:5; The khalil was similar to the Greek aulos, a primitive oboe (see Matt 9:23;
(khalil ) Isa 5:12 1 Cor 14:7; Rev 18:22). The khalil had a double-reed mouthpiece and probably
produced a shrill, penetrating sound.
Percussion Instruments
Castanet 2 Sam 6:5 The mena‘an‘im was probably a form of the Egyptian sistrum, a loud metal
(mena‘an‘im) rattle, made from rods and loose rings that rattled.
Bells Exod 28:33-34; 39:25- The pa‘amonim were bells attached to the hem of the priest’s garment.
(pa‘amonim) 26
Tambourine or Ps 81:2; Exod 15:20; The tof was a loud hand drum used in merrymaking. A wooden or metal hoop
Hand Drum (tof ) 1 Sam 10:5; 2 Sam 6:5 was covered with the skin of a ram or goat and was played with the hand.
Cymbals Ps 150:5; 2 Sam 6:5; The tseltselim and metsiltayim were cymbals, probably played in a pair by
(tseltselim and 1 Chr 13:8; 15:19 one musician. The cymbals were used as signals for the singing to begin and
metsiltayim) between the sections of the psalms.
Cymbal (shalish) 1 Sam 18:6 The shalish might have been a type of cymbal or rattle.
Source: Tyndale Bible Dictionary, “Musical Instruments” (Tyndale House Publishers, 2001). Used by permission.

5Musical Instruments in Israel (Ps 150).

149:6-9 Vengeance is the Lord’s business 150:1 The phrase mighty heaven worship. clanging cymbals: Temple
(see 2:3; 94:1; 102:20; 142:7; 146:7). alludes to Gen 1 and to God’s glorious musicians clapped two bronze bowls
work in filling the emptiness. together as percussion instruments.
Ps 150 Everything that breathes is
commanded to praise the Lord as he 150:3-5 The psalmist calls all people to 150:6 Praise the LORD: This refrain is
deserves. The whole Psalter describes praise God with instruments and danc- a fitting conclusion to the entire book
the greatness of the Lord, so this psalm ing. flutes: These wind instruments are of Psalms.
is a fitting conclusion. not mentioned as being used in Temple
 THE GOSPEL ACCORDING TO

J
OHN John wrote his Gospel to inspire faith. John knew Jesus
intimately, and John’s Gospel provides an intimate portrait
of the Lord. John referred to himself as “the disciple Jesus
loved.” His Gospel has become the “beloved Gospel” of the
church. Here we meet Nicodemus, doubting Thomas, Laza-
rus, and the Samaritan woman at the well. John records for
us Jesus’ most memorable sayings, his longest sermons, and
his most profound miracles. Here we meet God face to face.

SETTING
A small community of Christians lived in ancient Ephesus during the late
first century AD. They had learned the remarkable story of Jesus from the
apostles Paul and John. This early church became strong in faith under
the leadership of these men. While many stories circulated about Jesus,
the apostle John had his own recollections and insights. In the later years
of his life, John wrote these stories down, providing his followers—and
us—with the fourth Gospel.
As an evangelist, pastor, and theologian,
John’s desire above all was for his follow-
ers to believe that Jesus Christ is the Son
of God (20:31). He realized that they had
not had the privilege of seeing Jesus’ many
signs and miracles as he had (20:29).
John’s authority and deep experience with
Jesus ring out from every story he told. As
a valued eyewitness to Jesus’ life (19:35),
John was the source of many stories from
faraway Galilee and Judea. John had heard,
seen, and touched the Word of life (see
1 Jn 1:1-4). He told about Nicodemus and
rebirth, described Jesus’ miracle at Cana,
and recorded many other episodes.
As the Christians of Ephesus told their
fellow citizens about Jesus, they quickly
found themselves debating about Jesus
with rabbis in the local synagogues. Was
Jesus truly the Son of God? How could he

Key Places in the Gospel of John. The book of John

describes Jesus’ ministry in GALILEE (2:1-12; 4:43-54;
6:1–7:9), JERUSALEM (2:13–3:21; 5:1-47; 7:10-10:42;
12:12-50), JUDEA (3:22; 11:1-44; 12:1-11), and SAMARIA
(4:4-42). The book includes a full account Jesus’ death
and resurrection in JERUSALEM (13:1–20:31) and his post-
resurrection appearance to his disciples beside the SEA OF
GALILEE (21:1-23).
 TIMELINE
about 6~4 BC
Birth of Jesus
AD 18~36
Caiaphas as high priest
be the Messiah? Can Christians legitimately claim to be “children of Abra- AD 26–36
ham”? Could anyone prove that Jesus’ claim of being sent from God was Pontius Pilate as gover-
nor of Judea
true? Guided by the Holy Spirit in his teaching and writing, John brilliantly
led his Christian readers through these debates. AD 28~29

Tensions grew. As more Jews converted, small churches grew up Jesus clears the Temple
alongside synagogues and began converting their members. Opposition Passover, AD 30 or 33
to the Christian believers was inevitable. However, John stood by the Jesus’ crucifixion and
resurrection
church during terrible persecution and conflict. When it seemed that the
fledgling church’s struggle with the prestigious AD 65~70

synagogue community would overwhelm Mark writes the Gospel

OUTLINE of Mark
1:1-18 them, John courageously gave witness to the
ministry of Jesus Christ. When false teachers AD 65~80
Prologue: Christ, Matthew writes the
the Eternal Word later brought internal controversy and conflict Gospel of Matthew,
to the church, John again gave the commu- Luke writes the Gospel
1:19–12:50
nity strength. Writing letters to encourage and of Luke
The Book of Signs:
The Word Displays His Glory exhort (see 1, 2, and 3 John), John became the before AD 90
heroic pastor–theologian of Asia Minor.  John writes
13:1–20:31 John’s writing is as beloved today as it was the Gospel of John
The Book of Glory: in the earliest years of the church. Few books John writes 1–3 John
The Word Is Glorified of the Bible have influenced Christian life and AD 60s or 90s
21:1-25 thought like John’s profound and dynamic John writes Revelation
Epilogue: The Word Gospel. By combining intimacy of expression
Commissions His Followers with penetrating insight, John provides a deeply
satisfying portrait of Christ.

SUMMARY
John divided his Gospel into two main sections: chs 1–12 and chs 13–21.
The first section, which has been called “The Book of Signs,” tells about
Jesus’ public ministry of revealing himself to the Jewish world. The second
section, sometimes called “The Book of Glory,” records Jesus’ private words
to his disciples and tells of his death and resurrection.
Chapters 1–12. The Gospel prologue (1:1-18) artfully summarizes the
entrance of God’s Word into the world. Jesus was baptized and called his
earliest followers (1:19-51). Then a series of remarkable events (chs 2–4)
highlights Jesus’ revelation of himself to the Jews. At a wedding in Cana,
Jesus turned water into wine. In Jerusalem, he used a whip to drive cor-
ruption and money-dealing out of the Temple. He debated the meaning
of spiritual rebirth with a rabbi named Nicodemus. At a well in Samaria,
he met a woman with a checkered marital history and offered her “living
water,” which no well can ever duplicate. In each of these events, Jesus
unveiled his identity.
In the following section (chs 5–10), Jesus appears at a number of Jewish
festivals, using ancient OT symbols and practices to reveal himself to God’s
people. On the Sabbath, Jesus worked by healing a lame man. On Pass-
over, Jesus provided bread for 5,000. In the symbolic light of the Festival of
Shelters, Jesus healed a blind man, reinforcing his own identity as the light
J O H N I N T R O D U C T I O N . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1766

of the world. John’s clear message is that Jesus came to fulfill what
Judaism had promised since OT times.
Then Jesus began to prepare for his death and resurrection. John de-
scribes Jesus’ arrival in Bethany, a town just east of Jerusalem (ch 11).
His friend Lazarus had died, and Jesus raised him to life. Following
this event (ch 12), Jesus made his final public appeal to the world to
believe in him and his mission.
Chapters 13–21. John turns to Jesus’ death and resurrection, remind-
ing readers that the cross is not a sign of despair but a picture of glory
and wonder. Jesus was returning to the Father and needed to prepare
his disciples for his departure. At his final Passover meal (chs 13–17),
Jesus disclosed to his disciples the things nearest to his heart. He
told them candidly about his death and departure to the Father. He
reassured them that he would not abandon them, but that he would
return and turn their sorrow into joy. He promised them the gift of the
Holy Spirit. Finally, Jesus prayed for them.
Following this Passover meal, Jesus led his followers east of the city
and across a valley to an olive grove called Gethsemane (ch 18). Judas
soon appeared with a large contingent of Roman soldiers and Temple
guards. Following his arrest, Jesus stood before the Jewish high council
to be interrogated, first by Annas and then by Caiaphas, the reigning
high priest. By morning, the Jewish leaders took Jesus to the Roman
governor, Pontius Pilate, who asked probing questions about Jesus’
identity. Pilate, coaxed by the Jewish leaders, decided to crucify Jesus
(ch 19).
The climax of John’s Gospel is Jesus’ resurrection from the dead
(ch 20). This event begins a series of dramatic stories in which Jesus
appeared to his followers and encouraged them. He gave them the
Holy Spirit and commissioned them to represent him to the world.
Jesus then gave his disciples their marching orders (ch 21). He re-
minded them of his power (21:1-14), reinstated Peter (21:15-17), and
instructed him to follow him in his mission (21:18-23).

AUTHOR AND DATE

As with the other Gospels, John provides no explicit evidence as to
its author, although the enigmatic figure of the “beloved disciple”
The truth which this provides clear clues (see 13:23; 19:26-27; 20:2-10; 21:7, 20-24). The
Gospel enshrines— Gospel of John must be connected with this person, for he is identified
as the eyewitness source of this record of Jesus’ life (19:35; 21:24).
the truth that Jesus Who was this beloved disciple? Leaders in the early church, begin-
Christ is the very ning in AD 125, wrote that it was the apostle John, the son of Zebedee
(see, e.g., Eusebius, Church History 3.23). This traditional view is sound
Word Incarnate— and fully defensible. John was one of the Twelve and, along with
[is] the one study James (his brother) and Peter, formed an inner circle around Jesus
(Mark 3:17; Acts 1:13). The Gospel reflects this close perspective as it
which alone can
highlights Peter and John. Most scholars believe that John completed
fitly prepare us for writing his Gospel by AD 90.
a joyful immortality
RECIPIENTS
hereafter. John most likely wrote his Gospel for Jewish Christians living abroad
J. B. LIGHTFOOT, in the Mediterranean world; with their grasp of Hebrew slipping,
Biblical Essays these believers were caught between the Jewish and Greek cultures.
1767 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N I N T R O D U C T I O N

John’s knowledge of Palestine and Judaism is reflected throughout his I like the compari-
Gospel.
John assumed that his audience was unfamiliar with some particu- son of John’s Gospel
lars of Jesus’ world. For example, he explained that rabbi is a Hebrew to a pool in which
word meaning “teacher” (1:38), and he gave an alternate name for the
Sea of Galilee (6:1). At the same time, John assumed that his readers a child may wade
were familiar with Jewish traditions, concepts, and festivals. They prob- and an elephant
ably were also familiar with the basic story presented in Mark’s Gospel.
For example, John refers to John the Baptist’s imprisonment (3:24)
can swim. It is both
without ever telling the complete story. simple and pro-
found. It is for the
MEANING AND MESSAGE
beginner in the faith
Revelation and Redemption. “The light shines in the darkness, and the
darkness can never extinguish it” (1:5). The light of God has inhab- and for the mature
ited the world: Christ reveals the Father (14:9). In Christ we see the Christian. Its appeal
glory of God in a human being. Even though Jesus was persecuted,
tried, and crucified, the light cannot be extinguished. Jesus’ purpose in is immediate and
revealing God is to redeem people: “The Word gave life to everything never failing.
that was created, and his life brought light to everyone” (1:4). Those
LEON MORRIS,
who embrace Christ’s revelation and redemption with faith will gain
The Gospel according to John
eternal life.
Worship and the Spirit. Worship must take place “in spirit and in truth”
(4:24), energized and formed by the Spirit of God. Nicodemus had to
be born of “water and Spirit” to enter the Kingdom of God (3:5). In
Galilee, after feeding the 5,000, Jesus told the crowd that living bread is
available in his body, which was to be sacrificed. He instructed them to
consume his body and blood, symbolic of the Lord’s Supper (6:51-59).
Yet worship focusing only on the individual elements and not accom-
panied by the Spirit of God is worth nothing (6:63).
Jesus Christ. John recorded Jesus’ descriptions about his nature, ori-
gin, and relationship to the Father. Jesus affirmed his oneness with the FURTHER READING
Father (10:30; 14:9-10) and their unity of purpose (5:17; 8:42), as well CRAIG L. BLOMBERG
The Historical Reliability of
as their personal distinctiveness (14:28; 17:1-5). Jesus even used the John’s Gospel: Issues and
very title (“I AM”) that God used for himself in the OT, thus affirming Commentary (2001)
his own deity (8:58; 18:5; Exod 3:14). F. F. BRUCE
The Gospel of John:
The Holy Spirit. John’s Gospel underscores the Holy Spirit as a central
Introduction, Exposition and
feature of Jesus’ human experience (chs 4, 7) and of our lives (ch 3). The Notes (1983)
transforming power of God’s Spirit is a hallmark of true discipleship. GARY M. BURGE
The Mission of the Church. God sent Jesus into the world (8:18) to John (2000)
proclaim his glory and to testify to the Good News of redemption. In PHILIP W. COMFORT
I Am the Way: A Spiritual
his departure, the Son passed this mission on to the Spirit (16:5-11),
Journey through the Gospel
who in turn would fill the church and empower believers to fulfill the of John (2001)
mission of Jesus in the world (20:20-23; Matt 28:18-20; Acts 1:7-8). PHILIP W. COMFORT AND
The End Times. Early Christians anticipated the return of Christ, and WENDELL C. HAWLEY
Opening John’s Gospel and
John affirms this anticipation. Yet in the meantime, believers can expe- Epistles (2009)
rience Jesus’ longed-for presence in the Holy Spirit. Jesus’ announce-
GRANT OSBORNE
ment of the Spirit’s coming echoes the language of his own second John in Cornerstone Biblical
coming (see 14:15-23). In a vital way, Jesus is already with us in the Commentary, vol. 13 (2007)
Spirit as we continue to look forward to Christ’s personal return at the RODNEY A. WHITACRE
end of history. John (1999)
J O H N 1 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1768

1. PROLOGUE: CHRIST, THE ETERNAL is the true light, who gives light to everyone, 1:1
Gen 1:1
WORD (1:1-18) was coming into the world. Col 1:15

1 1In the beginning the aWord already 10He came into the very world he created,
a
logos (3056)
John 1:14

existed. but the world didn’t recognize him. 11He 1:3

The aWord was with God, came to his own people, and even they reject- 1 Cor 8:6
Col 1:16-17
and the aWord was God. ed him. 12But to all who believed him and Heb 1:2
2 He existed in the beginning with God. accepted him, he gave the right to become 1:4
3 God created everything through him, children of God. 13They are reborn—not John 8:12; 11:25; 14:6
1 Jn 5:12, 20
with a physical birth resulting from human
and nothing was created except passion or plan, but a birth that comes from
1:5
John 3:19; 9:5
through him. God. 1:9
4 The Word gave life to everything that 14So the bWord became chuman and 1 Jn 2:8
1:12
was created, made his home among us. He was full of un- Rom 8:15-16, 29
and his life brought light to everyone.failing love and faithfulness. And we have 1:14
5 The light shines in the darkness, seen his dglory, the dglory of the Father’s Rom 8:3
Gal 4:4-7
and the darkness can never e
one and only Son. Phil 2:6-8
15John testified about him when he 1 Tim 3:16
extinguish it. 1 Jn 1:1; 4:2-3
shouted to the crowds, “This is the one I b
logos (3056)
6God sent a man, John the Baptist, 7to Acts 6:2
was talking about when I said, ‘Someone is c
sarx (4561)
tell about the light so that everyone might coming after me who is far greater than I John 3:6
d
doxa (1391)
believe because of his testimony. 8John am, for he existed long before me.’ ” Rom 3:23

himself was not the light; he was simply a monogenēs (3439)

e
16From his abundance we have all re-
John 1:18
witness to tell about the light. The one who ceived one gracious blessing after another.
9

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1:1-18 The beginning of this prologue 1:4 The Word gave life: Life was believe in Christ to become children of
(1:1-5) might be a poem or hymn sung God’s original gift to his creatures (Gen God (12:35-36).
by the earliest Christians. The prologue’s 1:20-28; 2:7). Now the logos would give 1:13 a birth that comes from God:
themes—the coming of the light into these creatures the possibility of new People can escape the darkness only by
the world, the rejection of the light, and life through rebirth (1:13). As one of God’s grace (8:12; 12:35-36, 44-46).
its gift of new life to believers—pre- his first creative acts, God brought light
pares readers for the story that follows. (Gen 1:3). Now, in the re-creation of 1:14 The idea that the Word became
humanity through Jesus Christ, God of- human (literally became flesh)
1:1 Echoing Gen 1:1, John’s Gospel stunned both Greeks and Jews. Greeks
introduces Jesus Christ, through whom fered light and life anew. Light is a key
theme in John’s Gospel. separated the sphere of God from the
God created everything (1:3); Jesus mundane world of humanity, which
also creates new life in those who 1:5 the darkness can never extinguish they called flesh (Greek sarx). John
believe (1:12-13). The Gospel opens it: Or the darkness has not understood wrote that God himself became flesh
with its central affirmation, that Jesus it; literally the darkness cannot grasp it. in Christ (cp. 1:1). Jesus’ humanity and
Christ, the Word (Greek logos), not only The Greek word katalambanō (“grasp”) divinity were complete, not partial.
revealed God but was God. In Greek can mean either “understand” or “be The two ideas—Jesus as 100-percent
thought, the logos was the rational hostile”; in John’s Gospel, it means hos- divine and 100-percent human—form
principle guiding the universe and tility. The darkness would try to destroy the bedrock of a Christian understand-
making life coherent. For Jewish Jesus (the light), but it would fail. The ing of Christ. the Word . . . made his
people, the logos was the word of the light would successfully bring salvation home (Greek skēnoō, “pitched his tent”)
Lord, an expression of God’s wisdom to the world. among us: This Greek word is related
and creative power. By Jesus’ time, the 1:6-9 God sent a man, John the Baptist to the word used for the OT Tabernacle
logos was viewed as coming from God (literally a man named John) to herald (Greek skēnē, “tent, tabernacle”), the
and having his personality (see Ps 33:6, Jesus’ coming and to prepare God’s tent in the wilderness where the Lord’s
9; Prov 8:22-31); John affirmed this people to receive Jesus as God’s Son glory resided and where Israel came
understanding (1:14). and Messiah (see 1:19-37; Luke 1:5-25, to worship (Exod 25:8-9). The Father’s
57-80; 3:1-22; see also Isa 40:3; Mal glory in the Tabernacle (Exod 40:34-38)
1:3-4 and nothing was created except was now present in Jesus Christ (2:11;
through him. The Word gave life to 4:5-6).
12:23-28, 41; 17:1-5). Jesus offered
everything that was created: Or and 1:8 Some Jews speculated that John God’s unfailing love and faithful-
nothing that was created was created ex- the Baptist was the Messiah; some of ness (or grace and truth). Despite the
cept through him. The Word gave life to his followers were even reluctant to world’s hostile darkness, Jesus entered
everything. The Greek grammar allows follow Jesus (3:22-30). However, John the world to save it (3:15-17).
either possibility. the Baptist was not the light; his role
1:15 he existed long before me: In a
1:3 God is the logos (1:1-2); all that God was to announce Jesus (1:19-34).
society where age was respected and
does, the logos likewise does. Through- 1:10 The world cannot recognize the honored (Lev 19:32; contrast Isa 3:5),
out his Gospel, John rightly viewed true light even when it encounters its John the Baptist emphasized Jesus’
Jesus’ actions as divine activity. Creator. The world lives in rebellion, honor by pointing to his existence even
1:4-5 God created light and dispelled loving darkness more than light (3:19; before creation (1:1-3).
the darkness (Gen 1:2-5). The darkness see “The World” at 17:5-26, p. 1807). 1:16 received one gracious blessing after
resists God (3:19-21; 12:35; Matt 6:23; 1:12 Only through divine renewal can another: Or received the grace of Christ
Acts 26:17-18; Eph 4:17-19; 5:7-14; people follow the light and enter God’s rather than the grace of the law; a literal
2 Pet 1:19; 1 Jn 1:5-7; 2:9-11). family (3:1-17). Individuals must translation is received grace upon grace.
1769 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 1 : 2 6

1:17 17For the law was given through Moses, but 21“Well then, who are you?” they asked.
Exod 31:18; 34:28
f
christos (5547)
John 1:41
God’s unfailing love and faithfulness came “Are you Elijah?”
through Jesus fChrist. 18No one has ever “No,” he replied.
1:18
Col 1:15 seen God. But the unique One, who is him-
g “Are you the Prophet we are expecting?”
monogenēs (3439) “No.”
g

John 3:16 self God, is near to the Father’s heart. He

22“Then who are you? We need an answer
1:19-28 has revealed God to us.
Matt 3:1-12
Mark 1:2-8
for those who sent us. What do you have to
Luke 3:1-16 2. THE BOOK OF SIGNS: THE WORD say about yourself?”
1:20 23John replied in the words of the prophet
Luke 3:15 DISPLAYS HIS GLORY (1:19–12:50)
John 3:28 Jesus and John the Baptist (1:19-51) Isaiah:
1:21 The Testimony of John the Baptist “I am a voice shouting in the wilderness,
Deut 18:15
John 1:23 // Matt 3:1-3 // Mark 1:2-3 // Luke 3:2b-6
Mal 4:5
Matt 11:14 John 1:24-28 // Matt 3:11-12 // Mark 1:7-8 //
‘Clear the way for the Lord’s coming!’ ”
1:23 Luke 3:15-18 24Then the Phar isees who had been sent
*Isa 40:3 19This
Mal 3:1 was John’s testimony when the 25asked him, “If you aren’t the Messiah or
1:26 Jew ish leaders sent priests and Temple as- Elijah or the Prophet, what right do you
Matt 3:11
Mark 1:8
sistants from Jerusalem to ask John, “Who have to baptize?”
Luke 3:16 are you?” 20He came right out and said, “I 26John told them, “I baptize with water,
am not the Messiah.” but right here in the crowd is someone you
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The Word (1:1-18)

Gen 1:3-28 John raises the curtain on his Gospel with a stunning description of Jesus Christ as “the Word”
Ps 33:6, 9 (Greek logos, 1:1). Both Greek and Jewish listeners in the first century would immediately rec-
Prov 8:22-31
Isa 40:8 ognize the profound meaning of this title. Greeks would have thought of the seminal forces
1 Jn 1:1 that sustain the universe. Jewish minds would have thought back to God creating the world
Rev 19:13
with his word (Gen 1:3-28). In Jesus’ day, the word of God took on creative personal attributes
(Ps 33:6, 9). Jews viewed God’s word as personifying divine wisdom. Through Wisdom, God
extended himself into the cosmos, creating the world (Prov 8:22-31).
In John’s drama, Jesus shares the same essence as God; the Son existed before time, and
he was the agent of all creation. John anchors the divinity of Jesus in this ancient Jewish
concept of Wisdom. The divine Wisdom that has existed from before time with God can now
be known in Jesus Christ. In perhaps the most outrageous verse penned by an apostle, John
writes that this Logos, this Wisdom, became flesh and lived among us as a human (1:14).
What God is, the Logos is. The Logos is Jesus Christ.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1:17 the law: That is, the Torah, the people to believe in him (12:44-50). Prophet we are expecting? Literally Are
first five books of the Bible (Genesis 1:19-51 John’s Gospel gives limited at- you the Prophet? See Deut 18:15, 18;
through Deuteronomy). Although tention to John the Baptist compared to Mal 4:5-6; see also John 6:14; 7:40-41.
God’s unfailing love and faithfulness (or the synoptic Gospels (Matt 3:1-6; Mark 1:22-23 Then who are you? John the
grace and truth) are in the Torah, these 1:2-6; Luke 1:1-24, 57-80; 3:1-13). Yet Baptist simply wanted to be known as
qualities are fully revealed in Christ the apostle John wants us to see that a voice shouting in the wilderness (see
(3:16; 13:1). John the Baptist correctly identified Isa 40:3).
1:18 Moses was denied his desire to and exalted Jesus. John the Baptist’s
see God directly (Exod 33:18-20). Only 1:24 The Pharisees were deeply devoted
disciples leave him and follow Jesus;
Jesus has seen the Father, so he alone to the Scriptures and earnestly desired
Jesus took over the ministry John began,
completely knows him and can tell us a righteous life (see “Pharisees” at Matt
increasing as John decreased (3:30).
about him (3:32-35; 14:9-10). But the 3:7, p. 1581). They also believed in the
1:19 Jewish leaders: See “The Jewish coming Messiah, which explains their
unique One, who is himself God (some
Leaders” at 5:9-18, p. 1779. and inquiries here. Some Pharisees became
manuscripts read But the one and only
Temple assistants: Literally and Levites. believers in Jesus (Acts 15:5), including
Son): The Son, who sees the Father, is
himself God—not simply a messenger 1:20 The Jews expected the Messiah the apostle Paul (Acts 26:5; Phil 3:5).
who knows something about God. John (the Hebrew form of the Greek word 1:25-26 Jewish baptisms were ritual
explicitly affirms Christ’s deity. Jesus Christ) to bring spiritual leadership and washings for becoming ceremonially
shares the substance of God’s being. political redemption to Israel (see Deut pure following contact with impurity
1:19–12:50 Jesus reveals himself to 18:15; see also the Jewish intertesta- (Lev 8:6; Num 19:7). John’s announce-
the world through his miraculous signs mental book Psalms of Solomon). ment of the Messiah’s arrival required
and sermons. Audiences were divided: 1:21 Elijah was to be the Messiah’s that participants confess their sins and
Some wanted to believe in him; others forerunner (Mal 4:5). John the Baptist be baptized (Matt 3:6). Baptism later
opposed him. This division intensifies fulfilled the forerunner’s role, though became the symbol of membership in
as the book unfolds. Jesus ended his he denied being the prophet Elijah (see Jesus’ kingdom (Acts 2:38; see also John
public ministry with a final appeal for Matt 11:14; Luke 1:17). Are you the 4:1-2). with: Or in; also in 1:31, 33.
J O H N 1 : 2 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1770

do not recog nize. 27Though his ministry They replied, “jRabbi” (which means 1:27
Mark 1:7
follows mine, I’m not even worthy to be his “Teacher”), “where are you stay ing?” John 1:15
39“Come and see,” he said. It was about Acts 13:25
slave and untie the straps of his sandal.”
1:28
28This encounter took place in Bethany, four o’clock in the afternoon when they John 3:26; 10:40
an area east of the Jordan River, where John went with him to the place where he was 1:29
was baptizing. stay ing, and they remained with him the Isa 53:7
1 Cor 5:7
rest of the day. 1 Pet 1:19
Jesus, the Lamb of God 40Andrew, Simon Peter’s brother, was
h
amnos (0286)
John 1:36
John 1:29-34 // Matt 3:13-17 // Mark 1:9-11 //
Luke 3:21-22 one of these men who heard what John said 1:30
29The next day John saw Jesus coming to- and then followed Jesus. 41Andrew went to John 1:15, 27

ward him and said, “Look! The hLamb of find his brother, Simon, and told him, “We 1:32
Matt 3:16
God who takes away the sin of the world! have found the kMessiah” (which means Mark 1:10
Luke 3:22
30He is the one I was talking about when I “Christ”).
42Then Andrew brought Simon to meet 1:33
said, ‘A man is coming after me who is far Luke 3:16
greater than I am, for he existed long before Jesus. Looking intently at Simon, Jesus Acts 1:5

me.’ 31I did not recog nize him as the Mes- said, “Your name is Simon, son of John—but 1:34
John 1:49; 10:36;
siah, but I have been baptizing with water you will be called Cephas” (which means 11:27; 20:30-31

so that he might be revealed to Israel.” “aPeter”). 1:36

43The next day Jesus decided to go to Gali-
i
amnos (0286)
32Then John testified, “I saw the Holy Acts 8:32

Spirit descending like a dove from heaven lee. He found Philip and said to him, “Come, 1:38
and resting upon him. 33I didn’t know he follow me.” 44Philip was from Bethsaida, An- j
rhabbi (4461)
John 1:49

was the one, but when God sent me to bap- drew and Peter’s hometown. 1:40
45Philip went to look for Nathanael and Matt 4:18-22
tize with water, he told me, ‘The one on Mark 1:16
whom you see the Spirit descend and rest told him, “We have found the very person Luke 5:2-11
is the one who will baptize with the Holy Moses and the prophets wrote about! His 1:41

Spirit.’ 34I saw this happen to Jesus, so I tes- name is Jesus, the son of Joseph from Naz- Ps 2:2
John 4:25
tify that he is the Chosen One of God.” areth.” k
messias (3323)
John 4:25
46“Nazareth!” exclaimed Nathanael. “Can
1:42
The First Disciples any thing good come from Nazareth?” Matt 16:18
35The follow ing day John was again stand- “Come and see for yourself,” Philip re- 1 Cor 15:5
1 Pet 2:5
ing with two of his disciples. 36As Jesus plied. a
petros (4074)
walked by, John looked at him and declared, 47As they approached, Jesus said, “Now 1 Cor 10:4

1:43
“Look! There is the iLamb of God!” 37When here is a genuine son of Israel—a man of John 6:5-6; 12:20-22
John’s two disciples heard this, they fol- complete integ rity.” 1:45
lowed Jesus. 48“How do you know about me?” Nathan- Luke 24:25-27
38Jesus looked around and saw them ael asked.
follow ing. “What do you want?” he asked Jesus replied, “I could see you under the
them. fig tree before Philip found you.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1:27 A menial task such as removing a see Jesus (1:39), and when they encoun- Nathanael, a Hebrew name, represent
sandal was reserved for a slave; these tered him, they remained with him (see the mix of cultures in Galilee. Jesus’
tasks were never performed by a disciple. “Disciples of Jesus” at 9:1-41, p. 1789). message there addressed both audiences.
1:40-42 Simon is well known in the When Greeks wanted to see Jesus in Jeru-
1:29 The phrase Lamb of God might salem, they approached Philip (12:20-22).
refer to the Passover sacrifice of a lamb Gospels, not for his courage and faith,
Moses: Literally Moses in the law. Jesus
(see “The Cross and Passover” at 19:17- but for his failings (see 18:15-18, 25-27). grew up in Nazareth, a mountain village
36, p. 1812) or to the daily sacrifice in Jesus named him Cephas (“the rock”; southwest of the Sea of Galilee.
the Temple (Exod 29:38-46; Heb 10). see 1:42 and note), referring to the
See also Rev 5. great church leader he would later 1:46 Can anything good come from Naz-
become (see Acts 1–5, 8–12, 15). areth? This village was not considered
1:32 John the Baptist’s second testi- famous enough to be the hometown for
mony (see 1:19-23) told what happened 1:41 Messiah (a Hebrew term) and Christ a great leader (cp. Matt 13:53-58).
when Jesus was baptized. In the OT, (a Greek term) both mean “the Anointed
kings and prophets were anointed with One.” 1:47 Jesus referred to Nathanael as a
the Holy Spirit, but these anointings man of complete integrity, contrasting
1:42 The names Cephas (from Aramaic) him with Jacob, the scheming, deceitful
were temporary and tied to a particular and Peter (from Greek) both mean “rock.”
office or occasion. By contrast, with the patriarch whom God renamed Israel
1:43-44 Galilee was the region of north- (see Gen 25:27-34; 27:1-36; 32:22-32). It
Spirit’s resting on him, Jesus’ anointing
ern Israel around the Sea of Galilee. is as though Nathanael embodied God’s
was permanent (see 3:34).
Bethsaida (“house of fishing”) was ideal for Israel.
1:34 the Chosen One of God: Some a village on Galilee’s north shore and 1:48-49 Jesus captured Nathanael’s
manuscripts read the Son of God. See the home of Peter, Andrew, Nathanael, attention by knowing his character
also Isa 42:1. and Philip. Later, Peter and Andrew (1:47), then he captured his worship by
1:35-51 This section introduces the moved to Capernaum, a village west of supernaturally knowing his previous
template for discipleship in John’s Bethsaida (Mark 1:21, 29). actions. Nathanael witnessed a miracle
Gospel. Disciples desired to come and 1:45 Philip, a Greek name, and and took a remarkable step of faith.
1771 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 2 : 3

1:49 49Then Nathanael exclaimed, “bRabbi, Jesus and Jewish Institutions (2:1–4:54)
2 Sam 7:14
Ps 2:2 you are the Son of God—the King of Israel!” The Wedding at Cana: Purification Water
John 1:34; 20:31 50Jesus asked him, “Do you believe this Turned to Wine

2
b
rhabbi (4461)
John 3:2
just because I told you I had seen you under The next day there was a wedding cele-
1:51
Gen 28:12
the fig tree? You will see greater things than bration in the village of Cana in Galilee.
this.” 51Then he said, “I tell you the truth, Jesus’ mother was there, 2and Jesus and his
you will all see heaven open and the angels disciples were also invited to the celebra-
of God going up and down on the Son of tion. 3The wine supply ran out during the
Man, the one who is the stair way between festivities, so Jesus’ mother told him, “They
heaven and earth.” have no more wine.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

JOHN THE BAPTIST (1:19-37)

John 3:23-36; 4:1-3; John the Baptist was a fiery open-air preacher who called people to repent and be baptized,
10:40-42 to prepare for the coming of the Messiah. John acted in the role of Elijah, to prepare people
Matt 3:1-15; 4:12;
9:14; 11:2-19; 14:1- for “the great and dreadful day of the LORD” (Mal 4:4-5; see Matt 11:14; 17:12; Mark 9:13).
12; 16:14; 17:10-13; John’s birth, like that of Jesus, was miraculous. His parents had been unable to have chil-
21:24-27, 31-32
Mark 1:1-9, 14; dren and were elderly (Luke 1:5-25). His mother, Elizabeth, was a relative of Mary, the mother
2:18; 6:14-29; 8:28; of Jesus (Luke 1:36), so John was related to Jesus. The two miraculous births near the same
9:11-13; 11:29-33
Luke 1:13-17, 36,
time signaled the beginning of God’s redeeming work.
39-43, 57-66, 76-80; John was filled with the Holy Spirit from birth and devoted his life to preparing people for
3:1-21; 5:33; 7:18- the coming of the Lord (Luke 1:15-17). Living in the desert (Luke 1:80), he began preaching
35; 9:7-9, 19; 11:1;
16:16; 20:3-8 when he was about thirty years old. Dressed like a prophet and subsisting on desert food
Acts 1:5; 10:37; (locusts and wild honey, Matt 3:4; Mark 1:6), he called everyone to repent and be baptized
11:16; 18:25-26;
19:1-7 (Matt 3:1-2; Mark 1:4; Luke 3:1-3). He even castigated the religious leaders who came to hear
him (Matt 3:7).
Though John reluctantly baptized Jesus (Matt 3:13-17; Luke 3:21), he considered Jesus his
superior, the one who would “baptize with the Holy Spirit and with fire” (1:33; Matt 3:11;
Mark 1:7-8; Luke 3:16; cp. 3:23-30). He encouraged his followers to become Jesus’ dis-
ciples—and many did, including Andrew and possibly John (1:35-40), as well as Apollos (Acts
18:24-26) and the twelve disciples at Ephesus (Acts 19:1-7).
Herod Antipas received harsh judgment from John because of Herod’s unlawful marriage
to Herodias, his brother Philip’s wife. To please Herodias, Herod imprisoned John and then
beheaded him (Matt 14:3-12; Mark 6:17-29; Luke 3:19-20). John’s imprisonment marked the
beginning of Jesus’ public preaching (Matt 4:12; Mark 1:14).
Shortly before his death, John seemed to be confused about Jesus and sent messengers
from prison to ask him if he really was the Messiah. Jesus did not do what most people antici-
pated the Messiah to do. Rather than bringing judgment and a visible kingdom, he brought
forgiveness, healing, and a spiritual kingdom. To reassure John, Jesus spoke of the miracu-
lous things God was doing through him (Luke 7:18-23).
John remained faithful to his calling throughout his life, consistently preaching repentance
and the judgment of God, even to people who had no desire to hear it. Jesus referred to John
as one of the greatest servants of God who had ever lived (Matt 11:2-19; Luke 7:18-35), the
end of a long line of prophets anticipating the coming of the Kingdom of God (Luke 16:16).
John stood on the threshold of the new age, proclaiming its coming to all who would hear.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1:51 I tell you the truth (Greek amēn see Gen 28:10-17. “Son of Man” is a water with his own superior wine. Later
amēn): Jesus often used this expression title Jesus used for himself (see note on he cleansed the Temple (2:13-25).
to emphasize what he was about to 9:35; see also Dan 7:13-14; Mark 8:31). 2:1 The next day: Literally On the third
say. In John’s Gospel, the Greek word John the apostle used several names day; see 1:35, 43. The ceremonies sur-
amēn is always doubled. you will all for Jesus (Son of God, Son of Man, Mes- rounding a wedding celebration could
see heaven open: Jesus made the com- siah). Knowing Jesus’ true identity is last as long as a week; weddings often
parison with Jacob explicit (see note necessary to fully understanding and included dramatic processions in which
on 1:47; see Gen 28:10-22). Like Jacob, following him. the groom would bring the bride to his
Nathanael would see God at work. Jesus home for the festivities (Matt 25:1-13).
himself is the new Bethel (“house of 2:1–10:42 Jesus illustrated his identity
God,” Gen 28:19), the place where God and work through the institutions and 2:3 When the wine supply ran out,
lives. going up and down on the Son festivals of Judaism (see 2:1; 5:1). the host’s family would face embar-
of Man, the one who is the stairway 2:1-25 Jesus appeared at two symbolic rassment for failure to plan properly.
between heaven and earth: Literally Jewish ceremonies. At a wedding in Cana Perhaps Jesus arrived unexpectedly
going up and down on the Son of Man; (2:1-12), he replaced the ritual cleansing (cp. Matt 25:1-13), bringing his circle of
J O H N 2 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1772

4“Dear woman, that’s not our problem,” expensive wine. But you have kept the best 2:4
John 7:30; 8:20
Jesus replied. “My time has not yet come.” until now!” 2:6
5But his mother told the ser vants, “Do 11This miraculous sign at Cana in Galilee Mark 7:3-4
John 3:25
whatever he tells you.” was the first time Jesus revealed his glory. 2:9
6Standing nearby were six stone water And his disciples believed in him. John 4:46
jars, used for Jew ish ceremonial washing. 12After the wedding he went to Caper- 2:11
John 2:23; 3:2; 4:54;
Each could hold twenty to thirty gallons. naum for a few days with his mother, his 6:14; 11:47; 12:37
7Jesus told the ser vants, “Fill the jars with brothers, and his disciples. 2:12
Matt 12:46-50
water.” When the jars had been filled, 8he The Jerusalem Temple Is Cleansed 2:13-22
said, “Now dip some out, and take it to the John 2:13-16; cp. Matt 21:12-13 // Mark 11:15-17 // //Matt 21:12-17
master of ceremonies.” So the ser vants fol- Luke 19:45-46 //Mark 11:15-19
//Luke 19:45-48
lowed his instructions. 13Itwas nearly time for the Jew ish Passover 2:13
9When the master of ceremonies tasted celebration, so Jesus went to Jerusalem. Deut 16:1-6
John 6:4; 11:55
the water that was now wine, not know ing 14In the Temple area he saw merchants sell-
where it had come from (though, of course, ing cattle, sheep, and doves for sacrifices;
the ser vants knew), he called the bride- he also saw dealers at tables exchanging
groom over. 10“A host always serves the best foreign money. 15Jesus made a whip from
wine first,” he said. “Then, when everyone some ropes and chased them all out of the
has had a lot to drink, he brings out the less Temple. He drove out the sheep and cattle,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Miraculous Signs (2:1-11)

John 2:18, 23; 3:2; The Gospels use three words to describe Jesus’ miraculous works. In Matthew, Mark, and Luke,
4:48, 54; 6:2, 14, the Greek word dunamis (“power”) describes an act of raw force that amazes observers and
26, 30; 7:31; 9:16;
10:41; 11:47; 12:18, leads to the inevitable conclusion that God must be at work in Jesus (see Mark 6:2).
37; 15:24; 20:30 In John, however, this response of amazement is absent. John does not use the popular
Exod 4:8-31; 7:3
Num 14:11, 22 term dunamis. Instead, he labels each of Jesus’ miracles as a “sign” (Greek sēmeion), an event
Deut 4:34 that has a deeper meaning. John also describes Jesus’ miracles as “works” (Greek erga, see
Ps 74:9; 78:43
Matt 12:38-39 10:25; see 7:3, “miracles”; 9:3, “power”). Christ’s miracles were part of the work that God
Acts 2:43; 4:16, 22, gave him to do (17:4), revealing the Father to the world.
30; 5:12; 8:6; 14:3; John selectively records seven miraculous signs that occurred during Jesus’ ministry:
15:12
Rom 15:19 (1) changing water to wine (2:1-11); (2) healing the official’s son (4:46-54); (3) healing a
paralyzed man (5:1-17); (4) feeding 5,000 (6:1-15); (5) walking on water (6:16-21); (6) healing
a blind man (9:1-41); and (7) raising Lazarus from the dead (11:38-44). John also records the
miraculous catch of fish after Jesus’ resurrection (21:4-14). Most of the seven signs were met
with belief (2:11; 4:48, 53; 11:45-48). However, the sign itself was not Jesus’ purpose. Instead,
the message behind the sign is always in view, so the signs are usually matched to a discourse
by Jesus. Jesus fed the 5,000, for example, not just to meet their needs, but so that people
would see him as the bread of life (6:35), given for them when he died on the cross (6:51).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
disciples, which might explain why his a proverb. The best wine was always 2:14-17 Those who came for Passover
mother brought the problem to him. served first when palates were most needed to have approved sacrifices for
A wedding banquet was a primary sensitive; yet this miraculous wine, worship. From this need grew a consid-
celebration in Jewish village life, and served last, was the very best imagin- erable industry for selling animals and
this episode also symbolized the joy of able. Good wine symbolized God’s exchanging money, but this business
the Messiah’s arrival. blessing (Amos 9:13-14). The Messiah, was being conducted in the Temple.
2:4 Jesus initially distanced himself God’s greatest blessing, had arrived Jesus, like a prophet, demanded that
from the problem. His mission and its at last. God’s house be returned to its intended
timing could not be set by a human uses—worship, prayer, instruction, and
2:11 Jesus had offered his first miracu-
agenda. Jesus’ time (literally hour) sacrifice. This put Jesus at odds with
lous sign (see “Miraculous Signs” at 2:1-
would come in the future when he the Temple leadership. The synoptic
11, above). In it, he revealed the glory
was glorified as he was lifted up on the Gospels place the clearing of the
of God (see also 1:14; 11:4, 40).
cross (12:23; 17:1). Temple near the end of Jesus’ ministry
2:13 Passover, an annual spring (Matt 21:12-13; Mark 11:15-17; Luke
2:6 Carved from solid rock, the stone festival, commemorated Israel’s rescue 19:45-46). John might have placed his
water jars were used for religious from slavery in Egypt (Exod 12). Jews account of the event here to empha-
washing ceremonies (see Mark 7:1-4). traveled to Jerusalem to participate size a connection with the miracle that
Jesus was about to fill Jewish ceremony in the festival (Deut 16:1-16). Because transformed the water in purification
with new content. twenty to thirty John refers to three Passover Festivals jars into wine (2:1-11). The Temple and
gallons: Greek 2 or 3 measures [75 to (2:13; 6:4; 11:55), many experts con- the stone jars were both instruments
113 liters]. clude that Jesus had a three-year public of purification in Judaism. Stone jars
2:9-10 The master of ceremonies cited ministry. filled with water for ritual washing
1773 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 3 : 3

2:16
Luke 2:49
scattered the money changers’ coins over and they believed both the Scriptures and
2:17 the floor, and turned over their tables. what Jesus had said.
*Ps 69:9 16Then, going over to the people who sold
2:19 doves, he told them, “Get these things out of Nicodemus: A Religious Leader Visits Jesus
Matt 26:61; 27:40 23Because of the miraculous signs Jesus did
Mark 14:58 here. Stop turning my Father’s house into a
Acts 6:14
marketplace!” in Jerusalem at the Passover celebration,
2:21 17Then his disciples remembered this many began to trust in him. 24But Jesus
John 10:38; 14:2, 10;
17:21 prophecy from the Scriptures: “Passion for didn’t trust them, because he knew human
1 Cor 3:16; 6:19
God’s house will consume me.” nature. 25No one needed to tell him what
2:22
Luke 24:6-8 18But the Jew ish leaders demanded, mankind is really like.
John 12:16; 14:26
“What are you doing? If God gave you au-
3 There was a man named Nicodemus, a
2:23
John 7:31; 11:47-48 thority to do this, show us a miraculous sign
3:1-2 to prove it.” Jew ish religious leader who was a Phar-
John 7:50; 19:39 19“All right,” Jesus replied. “Destroy this isee. 2After dark one evening, he came to
3:2
Matt 22:16 temple, and in three days I will raise it up.” speak with Jesus. “cRabbi,” he said, “we all
Acts 2:22; 10:38 20“What!” they exclaimed. “It has taken know that God has sent you to teach us.
c
rhabbi (4461)
John 11:8 forty-six years to build this Temple, and you Your miraculous signs are ev idence that
3:3 can rebuild it in three days?” 21But when God is with you.”
John 1:13 3Jesus replied, “I tell you the truth, un-
d
anōthen gennaō Jesus said “this temple,” he meant his own
(0509, 1080)
John 3:7
body. 22After he was raised from the dead, less you are dborn again, you cannot see the
his disciples remembered he had said this, Kingdom of God.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

NICODEMUS (3:1-9)
John 7:50; 19:39-42 Nicodemus was a highly respected Jewish Pharisee (3:1), one of the prominent members of
the high council, who appears to have become a convert of Jesus. He is mentioned only in
the Gospel of John.
Intrigued by the authority of Jesus and the miracles he was doing, Nicodemus went to see
him secretly, at night, in a serious attempt to discover who he really was. Jesus challenged
him with the need to be born again, if he wished to be in the Kingdom of God (3:1-8). The
Gospel does not give us Nicodemus’s response.
Later, however, in opposition to his colleagues on the Jewish high council, he strongly
argued that Jesus should be given a fair trial (7:50). After Jesus was crucified, he bought
seventy-five pounds of expensive perfumed ointment for his burial, took it to the tomb, and
assisted Joseph of Arimathea in burying him (19:39-42). Thus, Nicodemus appears to be an
example of a Jewish Pharisee who came to believe in Jesus and was willing to express that
commitment publicly after his death.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
now contained Jesus’ wine, and a reference to destroying the Temple was spiritual purity, and well educated in
stone Temple dedicated to sacrificial used as evidence of blasphemy (Mark Jewish law.
purification would be replaced by 14:58). 3:2 After dark: Nicodemus might have
Christ himself (2:19-21). Another view 2:22 they believed: Witnessing a mira- feared public association with Jesus.
is that Jesus cleared the Temple at the Night also symbolizes the realm of
cle from God can inspire belief, but it is
beginning and again at the end of his evil, untruth, and unbelief (9:4; 11:10;
not the deepest faith possible (20:29).
ministry. 13:30).
2:17 Passion for God’s house will con- 2:24 Jesus didn’t trust them: John uses
a play on words here. Because of his 3:3 born again: Or born from above;
sume me: Or “Concern for God’s house also in 3:7. John’s expression “from
will be my undoing.” See Ps 69:9. signs, many people trusted in Jesus
(2:23), but Jesus didn’t trust them. This above” (3:31; 19:11) means “from God.”
2:19 Destroy this temple: Herod did not refer to specific people Jesus To experience spiritual rebirth, a person
the Great began reconstructing the met in Jerusalem, but to his knowledge must be completely renewed through
Temple’s magnificent structure in 20 BC, of all humanity. God’s power. Nicodemus interpreted
and work on it continued until AD 64. Jesus’ words physically; he demon-
This explains why Jesus’ audience was 3:1 John links 2:25 and 3:1 by refer- strated that those in darkness, who
amazed when he claimed he could ring to humanity as a whole (“man- do not have spiritual rebirth, cannot
destroy and rebuild it in a few days. kind,” 2:25) and then to one specific understand Jesus or other “heavenly
However, Jesus spoke figuratively of man using the same Greek word things” (3:12). Jesus sometimes used
his body as the temple where God was (anthrōpos) in both verses. Nicodemus ironic misunderstanding as a teaching
present (see 1:14; 1:51)—his body was was saturated in religious knowl- strategy (see “Misunderstanding” at
destroyed and restored in three days edge and had witnessed Jesus’ work 7:32-36, p. 1785).
through the resurrection, rendering the (2:13-24), but he had not experienced
Jerusalem Temple and its services ob- spiritual rebirth. a Pharisee: See note
solete. Later, at his trial, Jesus’ symbolic on 1:24. He was elite, proud of his
J O H N 3 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1774

4“What do you mean?” exclaimed Nicode- one who believes in him will not perish but 3:5
Ezek 36:26-27
mus. “How can an old man go back into his have eternal life. 17God sent his Son into the Titus 3:5
2 Pet 1:11
mother’s womb and be born again?” world not to judge the world, but to save the
3:6
5Jesus replied, “I assure you, no one can world through him. John 1:13
enter the Kingdom of God without being 18“There is no judg ment against anyone Rom 8:15-16
1 Cor 15:50
born of water and the Spirit. 6eHumans can who believes in him. But anyone who does Gal 4:6
e
sarx (4561)
reproduce only ehuman life, but the Holy not believe in him has already been judged Rom 8:4

Spirit gives birth to spiritual life. 7So don’t for not believ ing in God’s hone and only 3:7
Son. 19And the judg ment is based on this anōthen gennaō
f
be surprised when I say, ‘You must be fborn (0509, 1080)
again.’ 8The wind blows wherever it wants. fact: God’s light came into the world, but John 3:31

Just as you can hear the wind but can’t tell people loved the darkness more than the 3:8
Eccl 11:5
where it comes from or where it is going, so light, for their actions were evil. 20All who 3:13
you can’t explain how people are born of do evil hate the light and refuse to go near John 6:38, 42
Eph 4:8-10
the Spirit.” it for fear their sins will be exposed. 21But
3:14
9“How are these things possible?” Nicode- those who do what is right come to the light Num 21:8-9
mus asked. so others can see that they are doing what John 8:28; 12:34
3:15
10Jesus replied, “You are a respected Jew- God wants.” John 20:31
1 Jn 5:11-12
ish teacher, and yet you don’t understand John the Baptist Exalts Jesus 3:16
these things? 11I assure you, we tell you what 22Then Jesus and his disciples left Jerusa- Rom 5:8; 8:32
we know and have seen, and yet you won’t lem and went into the Judean countryside. 1 Jn 4:9-10; 5:13
g
monogenēs (3439)
believe our testimony. 12But if you don’t Jesus spent some time with them there, bap- John 3:18

believe me when I tell you about earthly tizing people. 3:17

John 12:47
things, how can you possibly believe if I tell 23At this time John the Baptist was baptiz-
3:18
you about heavenly things? 13No one has ing at Aenon, near Salim, because there was John 5:24
h
monogenēs (3439)
ever gone to heaven and returned. But the plenty of water there; and people kept com- Heb 11:17

Son of Man has come down from heaven. ing to him for baptism. 24(This was before 3:19
14And as Moses lifted up the bronze snake John 1:5, 9; 8:12; 9:5;
John was thrown into prison.) 25A debate 12:46
on a pole in the wilderness, so the Son of broke out between John’s disciples and a 3:20
Man must be lifted up, 15so that everyone certain Jew over ceremonial cleansing. 26So Eph 5:11-13
who believes in him will have eternal life. John’s disciples came to him and said, “Rabbi, 3:21
1 Jn 1:6
16“For God loved the world so much that the man you met on the other side of the 3:22
he gave his gone and only Son, so that every- Jordan River, the one you identified as the John 3:26; 4:1-2

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3:5 water and the Spirit (or and who believes will have eternal life in against it, trying to bring it down. But
spirit; the Greek word Spirit can also be him. The Greek syntax allows for either the darkness cannot extinguish the light
translated wind; see note on 3:8): John interpretation. (1:5). Those who refuse to believe live
the Baptist baptized with water; Jesus 3:16-21 Because there are no quotation in darkness (cp. 13:30) and stumble
baptizes with the Spirit (1:33). because they cannot see (11:10). In the
marks around Jesus’ speech in Greek,
3:6 the Holy Spirit gives birth to spiri- end, however, their sins will be exposed
translators debate where Jesus’ speech
tual life: Literally what is born of the (5:28-30; Rev 20:11-15).
ends and John’s commentary begins;
Spirit is spirit. 3:16-21 might be John’s commentary. 3:21 can see that they are doing what
3:7 The Greek word translated You is God wants: Or can see God at work in
3:16 The truth that God loved the world what he is doing. The Greek syntax al-
plural; also in 3:12. is basic to Christian understanding (1 Jn lows for either interpretation.
3:8 Wind translates the same word in 4:9-10). God’s love extends beyond the
Greek as spirit (Greek pneuma). The limits of race and nation, even to those 3:22-36 John the Baptist identifies Jesus
wind is an apt image for the Spirit, who who oppose him (see “The World” at as the one who is truly from above
is sent from heaven and cannot be 17:5-26, p. 1807). The Son came to (3:31); this requires John’s followers to
contained or controlled. save—not condemn (3:17)—men and shift their allegiance to Jesus.
3:13 There is great distance between women who habitually embrace the 3:22 Jesus spent some time . . . baptiz-
this world and heaven (see 1:51; 3:31; darkness (3:19-21). ing: See 4:2, which clarifies that Jesus’
6:38, 42). Jesus bridged that distance, 3:18 As light penetrates and exposes disciples did the baptizing.
validating his divine status by defeating the world’s darkness, God’s judgment 3:24 Before John was thrown into
death and returning to heaven (16:5-11). on the world has already begun. Those prison (see Matt 14:1-12; Mark 1:14;
Son of Man: Some manuscripts add who see this light and recognize the 6:14-29; Luke 3:19-20), he and Jesus
who lives in heaven. “Son of Man” is a tragedy of their own situation have the worked together at the Jordan River.
title Jesus used for himself. responsibility of believing in God’s . . . Once John was arrested, Jesus moved
3:14-15 Jesus was lifted up on the cross Son (3:16-17). north into Galilee (Mark 1:14).
so that all people could understand the 3:19-20 When people live in spiritual 3:25 a certain Jew: Some manuscripts
way of salvation, look to him in faith, darkness, they do not desire to be read some Jews.
and have eternal life. enlightened by Jesus, “the light of the 3:26 everybody is going to him: Jesus’
3:15 everyone who believes in him world” (8:12; 9:5). Evil and darkness popularity made some of John’s follow-
will have eternal life: Or everyone do not ignore the light; they wage war ers envious.
1775 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 4 : 8

3:24
Matt 4:12
Messiah, is also baptizing people. And every- into his hands. 36And anyone who believes
3:26 body is going to him instead of coming to us.” in God’s Son has eternal life. Anyone who
John 1:7, 34 27John replied, “No one can receive any- doesn’t obey the Son will never experience
3:27
John 19:11
thing unless God gives it from heaven. 28You eternal life but remains under God’s jangry
1 Cor 4:7 yourselves know how plainly I told you, ‘I judg ment.”
Heb 5:4
am not the Messiah. I am only here to pre-
3:28
Mal 3:1 pare the way for him.’ 29It is the bridegroom The Samaritan Woman at the Well
John 1:20, 23
3:29
Matt 9:15
2 Cor 11:2
who marries the bride, and the best man is
simply glad to stand with him and hear his
vows. Therefore, I am filled with joy at his
4 Jesus knew the Pharisees had heard
that he was baptizing and making more
disciples than John 2(though Jesus himself
Rev 21:9
success. 30He must become greater and didn’t baptize them—his disciples did). 3So
3:31
1 Jn 4:5 greater, and I must become less and less. he left Judea and returned to Galilee.
i
anōthen (0509) 31“He has come from iabove and is greater 4He had to go through Samaria on the
1 Pet 1:3

3:33 than anyone else. We are of the earth, and way. 5Eventually he came to the Samaritan
1 Jn 5:10 we speak of earthly things, but he has come village of Sychar, near the field that Jacob
3:34
Luke 4:18
from heaven and is greater than anyone gave to his son Joseph. 6Jacob’s well was
3:35
else. 32He testifies about what he has seen there; and Jesus, tired from the long walk,
Matt 28:18 and heard, but how few believe what he tells sat wearily beside the well about noontime.
3:36 them! 33Anyone who accepts his testimony 7Soon a Samaritan woman came to draw wa-
1 Jn 5:12-13
j
orgē (3709) can affirm that God is true. 34For he is sent ter, and Jesus said to her, “Please give me a
Rom 1:18
by God. He speaks God’s words, for God drink.” 8He was alone at the time because
4:5-6
Gen 33:19 gives him the Spirit without limit. 35The his disciples had gone into the village to buy
Josh 24:32 Father loves his Son and has put every thing some food.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Believing (3:10-18)
John 1:12-13; 3:36; Believing occupies a central place in John’s Gospel. John does not use the noun faith that ap-
4:39, 42; 5:24; pears frequently elsewhere in the NT (e.g., see Matt 8:8-10; Mark 11:22-24; Acts 20:21; Rom
6:35-36; 7:38-39;
9:35-38; 11:25-27; 1:17; 3:27-31; 4:3-5; Heb 11:1-39; Jas 2:14-24; 1 Pet 1:5-7). John prefers the verb believe to
12:37; 20:25-31 underscore that faith is not static like a doctrine or a dogma, but dynamic, requiring action.
Gen 15:6
2 Kgs 17:14 In John’s Gospel, “believing” in Jesus is the trait of all true disciples.
Isa 28:16 In the Gospel of John, the verb translated “believe” is often followed by the Greek preposi-
Mark 1:15; 9:23-24
Acts 10:43; 13:39 tion eis (“into”). No parallel exists for this in ancient Greek usage. For John, faith is not a
Rom 1:5, 16-17; status, but an investment in the person of Jesus. Faith means accepting who Jesus is and
3:25; 10:9-10 what he claims to be. Faith constitutes a commitment to let his call change the way we live.
Gal 3:5-7
Heb 4:3 Faith is the work God wants from us (6:29) as we abide in Jesus’ word, as we love him, and as
1 Jn 3:23; 5:10, 13 we obey his commands (8:31; 15:1-17; see 1 Jn 5:10).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3:27-35 John the Baptist’s speech who reject the Son will not see life. The 39), Jesus baptized in the Holy Spirit
was inspired by two issues: (1) Some world in its darkness stands under God’s (1:33; Acts 2:4).
had questioned the legitimacy of his angry judgment (Rom 1–3). 4:3 After John the Baptist had been
baptism (see 1:26); and (2) his disciples 4:1-42 At a historic well in Samaria, imprisoned (see Mark 6:14-29), Jesus
were concerned that people were Jesus offered himself as living water. left Judea (cp. Mark 1:14).
beginning to follow Jesus instead of Jesus engaged and confronted people
John (3:26). 4:4-6 In going north to Galilee, Jesus
with the revelation of God, and they took the less-preferred route through
3:29 John the Baptist saw Jesus as the either followed or fell away. The Samaria. Samaria had a long history of
bridegroom and himself as the best Samaritan woman contrasted with tension with Judea (see 2 Kgs 17:24-41;
man. His response deflected glory from Nicodemus at every turn: a woman (not Ezra 4:1-5; Neh 4:1-23; 6:1-19). In Jesus’
himself and elevated Jesus’ stature. a man), a Samaritan (not a Jew), a sin- day, harsh racial and cultural conflict
3:31 Jesus had come from above, so he ner (not righteous), and an outcast (not existed between Jews and Samaritans.
was uniquely able to reveal the Father one of Israel’s rabbis). While Nicodemus Jews normally avoided Samaria by first
(1:18; 3:13). Some manuscripts do not fell silent and never responded to going east to Jericho, then following the
include and is greater than anyone else. Jesus’ challenges (3:1-21), this woman Jordan Valley north. Sychar was prob-
acknowledged Jesus as Lord, remained ably in the region of Shechem. Jesus had
3:34-35 The Father gives the Son the come to Jacob’s well; Jacob had owned
in the light, and exhibited signs of
Spirit without limit as a sign of his pro- land near Shechem (Gen 33:18-19).
found love (3:35). It also illustrates Jesus’ discipleship (see 1:35-51).
4:1 Jesus: Some manuscripts read The 4:7 Due to the heat, it was customary
divinity. John presents the one God as
for the women to draw water in early
three persons (cp. 1 Jn 5:5-12). Lord.
morning or evening. However, this
3:36 God gave the gift of eternal life, 4:2 Jesus himself didn’t baptize anyone, woman lived in isolation, separated
promising new life and intimacy in a but left water baptism to his disciples. from her community. Jesus was compas-
present experience with God. Those After his glorification on the cross (7:37- sionate toward outcasts.
J O H N 4 : 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1776

9The woman was surprised, for Jews you’re liv ing with now. You certainly spoke 4:9
Ezra 4:1-3; 9–10
refuse to have any thing to do with Samari- the truth!” Matt 10:5
Luke 9:52-53
tans. She said to Jesus, “You are a Jew, and 19“Sir,” the woman said, “you must be a
John 8:48
I am a Samaritan woman. Why are you ask- prophet. 20So tell me, why is it that you Jews Acts 10:45
1 Cor 12:13
ing me for a drink?” insist that Jerusalem is the only place of wor- 4:10
10Jesus replied, “If you only knew the gift ship, while we Samaritans claim it is here at Isa 12:3; 44:3
Jer 2:13; 17:13
God has for you and who you are speaking Mount Gerizim, where our ancestors wor- John 7:37-39
Rev 7:17; 21:6; 22:17
to, you would ask me, and I would give you shiped?”
4:14
liv ing water.” 21Jesus replied, “Believe me, dear woman,
John 6:35; 7:38
11“But sir, you don’t have a rope or a the time is coming when it will no longer 4:15
bucket,” she said, “and this well is very deep. matter whether you worship the Father John 6:34
4:19
Where would you get this liv ing water? on this mountain or in Jerusalem. 22You Matt 21:46
12And besides, do you think you’re greater Samaritans know very little about the one John 7:40; 9:17
than our ancestor Jacob, who gave us this you worship, while we Jews know all about 4:20
Deut 11:29; 12:5-14
well? How can you offer better water than him, for salvation comes through the Jews. Josh 8:33
he and his sons and his animals enjoyed?” 23But the time is coming—indeed it’s here 4:21
Mal 1:11
13Jesus replied, “Anyone who drinks now—when true worshipers will worship 1 Tim 2:8
this water will soon become thirsty again. the Father in spirit and in truth. The Father 4:22
14But those who drink the water I give will 2 Kgs 17:28-41
is looking for those who will worship him Isa 2:3
never be thirsty again. It becomes a fresh, that way. 24For God is Spirit, so those who Rom 3:1-2; 9:4-5
4:23-24
bubbling spring within them, giv ing them worship him must worship in spirit and in 2 Cor 3:17-18
eternal life.” truth.” Phil 3:3
15“Please, sir,” the woman said, “give me 25The woman said, “I know the k Messiah 4:25
Deut 18:15
this water! Then I’ll never be thirsty again, is coming—the one who is called Christ. k
messias (3323)
Acts 2:31
and I won’t have to come here to get water.” When he comes, he will explain every thing
4:26
16“Go and get your husband,” Jesus told to us.” Mark 14:61-62
John 9:37
her. 26Then Jesus told her, “I A M the Messiah!”
17“I don’t have a husband,” the woman 27Just then his disciples came back.
replied. They were shocked to find him talking to a
Jesus said, “You’re right! You don’t have a woman, but none of them had the nerve to
husband—18for you have had five husbands, ask, “What do you want with her?” or “Why
and you aren’t even married to the man are you talking to her?” 28The woman left
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4:9 The woman was surprised because 4:15 The woman asked Jesus for tain), which towered above Shechem.
social taboos would keep a Jewish this water, but she did not grasp the Both were important OT locations (see
teacher like Jesus from speaking to her spiritual implications of his words. To Gen 12:6-7; 33:19; Deut 11:29; Josh
(4:18). However, Jesus did not let social overcome the spiritual barrier, Jesus 8:33; 24:1, 25, 32).
taboos constrain him from giving her addressed her sin (4:16-18). 4:21-22 Jesus affirmed that the Jews
what she truly needed. Some manu- 4:16-18 Immorality blocked the had preserved the right understand-
scripts do not include the first sentence woman’s understanding. Her marital ing of the one you worship. salvation
of this verse. affairs, including having five husbands, comes through the Jews: God gave the
4:10 Shechem had no rivers and thus underscored her sinful life. Jews a special relationship with him,
no living water (see “Living Water,” fac- 4:19-20 The woman dodged Jesus’ and the Messiah was to be a Jew (see
ing page). However, Jesus was speaking moral probing and brought up the also Rom 9:4-5).
symbolically: This gift from God was the historical ethnic division between Jews 4:24 in spirit and in truth: One Greek
Holy Spirit (7:37-39). and Samaritans. preposition governs both words (liter-
4:11 Jacob’s well was more than 100 4:19 a prophet: Jesus revealed knowl- ally in spirit and truth) and makes them
feet (30 meters) deep, and required edge about the woman (4:16-18) that a single concept. True worship occurs
a long rope for drawing water. The was inaccessible to the average person as God’s Spirit reveals God’s truth and
woman misunderstood Jesus’ words (cp. 1:48). As the woman’s understand- reality to the worshiper. Jesus Christ is
because she was still in darkness (see ing of Jesus unfolded, her names for the Truth (14:6; cp. 14:17; 15:26).
“Misunderstanding” at 7:32-36, p. 1785). him became increasingly well informed. 4:26 I AM the Messiah (or “The ‘I AM’ is
4:12 our ancestor Jacob: The Samaritan Earlier she recognized him as a Jew (4:9) here”; or “I am the LORD”; Greek reads “I
woman appealed with reverence to and called him sir (4:11, 15, 19). Later am, the one speaking to you”; see Exod
the sacred traditions attached to the she thought he might be the Messiah 3:14): Jesus’ phrase was unusual and
well rather than to the presence of God (4:29). Finally, the people of the village emphatic, and it suggests identity with
before her. recognized him as Savior of the world God (see 8:58; Exod 3:14).
4:14 The notion of a fresh, bubbling (4:42). Her growing understanding of 4:27-30 The woman was tentative
spring was a powerful image in the dry Jesus’ identity is a testimony to John’s about Jesus’ identity (4:29), yet she ran
climate of Israel. Those who come to readers (see 20:31). to the village and told everyone to come
God will neither hunger nor thirst (see 4:20 The Samaritans worshiped at and see. Testifying to others is a mark of
Isa 49:10; 55:1-3; Jer 2:13). Mount Gerizim (literally on this moun- discipleship (see 1:39, 46).
1777 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 4 : 4 7

4:29
John 7:26
her water jar beside the well and ran back Many Samaritans Believe
to the village, telling everyone, 29“Come and 39Many Samaritans from the village be-
4:34
John 5:30, 36; 6:38; see a man who told me every thing I ever lieved in Jesus because the woman had said,
17:4
4:35
did! Could he possibly be the Messiah?” “He told me every thing I ever did!” 40When
Matt 9:37 30So the people came streaming from the they came out to see him, they begged him
Luke 10:2
village to see him. to stay in their village. So he stayed for two
4:37 31Meanwhile, the disciples were urg ing
Job 31:8 days, 41long enough for many more to hear
Mic 6:15
1 Cor 3:6
Jesus, “Rabbi, eat something.” his message and believe. 42Then they said
32But Jesus replied, “I have a kind of food
4:42 to the woman, “Now we believe, not just be-
Luke 2:11 you know nothing about.” cause of what you told us, but because we
1 Jn 4:14 33“Did someone bring him food while we
a
sōtēr (4990) have heard him ourselves. Now we know
Acts 5:31
were gone?” the disciples asked each other. that he is indeed the aSav ior of the world.”
4:43-54 34Then Jesus ex plained: “My nourish-
//Matt 8:5-13
//Luke 7:1-10 ment comes from doing the will of God, Jesus Heals a Government Official’s Son
43At the end of the two days, Jesus went
4:44 who sent me, and from finishing his work.
Matt 13:57
Luke 4:24 35You know the say ing, ‘Four months be- on to Galilee. 44He himself had said that a
4:45 tween planting and har vest.’ But I say, wake prophet is not honored in his own home-
John 2:23
up and look around. The fields are already town. 45Yet the Galileans welcomed him, for
4:46
John 2:1-11 ripe for har vest. 36The har vesters are paid they had been in Jerusalem at the Passover
good wages, and the fruit they har vest is celebration and had seen every thing he did
people brought to eternal life. What joy there.
46As he traveled through Galilee, he came
awaits both the planter and the harvester
alike! 37You know the say ing, ‘One plants to Cana, where he had turned the water
and another har vests.’ And it’s true. 38I sent into wine. There was a government official
you to har vest where you didn’t plant; oth- in nearby Capernaum whose son was very
ers had already done the work, and now you sick. 47When he heard that Jesus had come
will get to gather the har vest.” from Judea to Galilee, he went and begged
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Living Water (4:10-14)

John 7:38-39 In Israel, a land that frequently experienced drought, people were keenly aware of water
Lev 14:5-6, 50-51; sources and water quality. Springs and rivers that ran all year were few, so the land relied
15:13
Num 19:17-19 on cisterns to catch and store the winter rains and wells to tap underground water tables. In
Song 4:15 Jewish culture, “dead water” referred to standing and stored water. “Living water” referred to
Jer 2:13; 17:13
Jas 3:11-12 moving water, as in rivers, springs, and rainfall. Such water was precious because it was fresh.
Because it came directly from God, it was used for ritual washings (see Lev 14:5-6, 50-51;
15:13; Num 19:17-19).
The distinction between “dead” and “living” water explains why the woman of Samaria was
so perplexed when Jesus offered her living water (4:12). Samaria has no river. If Jacob had to
dig a well there, how could Jesus offer superior water?
Jesus mentioned living water again in Jerusalem at the autumn Festival of Shelters (7:37-
39). The festival, which fell during a dry time of year, included an emphasis on water. In this
setting, Jesus stepped forward and made an extravagant claim: Anyone looking for living
water should come to him and drink. Jesus is the source of living water; he came directly
from God and brought divine renewal.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4:32-34 While Jesus spoke to the Samar- own. It was harvest time in Samaria, in Jesus because of the testimony of this
itan woman, the disciples were gone and the fields were ripe (literally white). outcast woman.
buying food (4:8); now they urged Jesus Jesus, however, had planted seed at the 4:42 The Samaritans had experienced
to eat. Jesus continued to speak sym- well and now was already reaping the for themselves that Jesus was true. Their
bolically, but they did not understand harvest of belief among the Samaritans name for Jesus, Savior of the world
him (4:33). Later, when the disciples (4:39-42). (also used in 1 Jn 4:14), demonstrated
received the Spirit, they understood 4:38 others: Jesus might have meant that the Samaritans were keenly aware
(2:22). Jesus received his nourishment John the Baptist, or he might have been of their distance from Judaism. Jesus’
from doing what his Father told him referring to the work he had just done ministry was not simply for Jews, but
to do (see 5:30; 6:38; 7:18; 8:50; 9:4; with the Samaritan woman. for all people (1:4-12; cp. 12:20-26).
10:37-38; 12:49-50). 4:39-40 Many Samaritans: The reli- 4:44-45 Unlike Jesus’ fellow Jews, the
4:35 Four months between planting and giously sophisticated “chosen people” in Galileans welcomed him, but their
harvest: Jesus cited a local parable to Jerusalem did not respond to Jesus with welcome was based on awe of Jesus’
contrast the natural harvest with his faith (ch 3). By contrast, many believed miracles (cp. 2:23-25), not true faith.
J O H N 4 : 4 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1778

Jesus to come to Capernaum to heal his son, eight years. 6When Jesus saw him and knew 4:48
1 Cor 1:22
who was about to die. he had been ill for a long time, he asked him, 4:50
48Jesus asked, “Will you never believe in “Would you like to get well?” Matt 8:13
Mark 7:29
me unless you see miraculous signs and 7“I can’t, sir,” the sick man said, “for I have
4:53
wonders?” no one to put me into the pool when the wa- Acts 11:14; 16:14-15
49The official pleaded, “Lord, please ter bubbles up. Someone else always gets 4:54
John 2:11
come now before my little boy dies.” there ahead of me.” 5:1
50Then Jesus told him, “Go back home. 8Jesus told him, “Stand up, pick up your Lev 23:1-2
Deut 16:1
Your son will live!” And the man believed mat, and walk!” John 2:13
what Jesus said and started home. 9Instantly, the man was healed! He rolled 5:2
51While the man was on his way, some Neh 3:1; 12:39
up his sleeping mat and began walking! But
5:8
of his ser vants met him with the news that this miracle happened on the Sabbath, 10so Matt 9:6
his son was alive and well. 52He asked them the Jew ish leaders objected. They said to the Mark 2:11
Luke 5:24
when the boy had begun to get better, and man who was cured, “You can’t work on the 5:10
they replied, “Yesterday afternoon at one Sabbath! The law doesn’t allow you to carry Neh 13:15-20
Jer 17:21
o’clock his fever suddenly disappeared!” that sleeping mat!” Matt 12:2
53Then the father realized that that was 11But he replied, “The man who healed 5:14
the very time Jesus had told him, “Your son me told me, ‘Pick up your mat and walk.’ ”
John 8:11
5:17
will live.” And he and his entire household 12“Who said such a thing as that?” they John 9:4; 14:10
believed in Jesus. 54This was the second demanded. 5:18
miraculous sign Jesus did in Galilee after 13The man didn’t know, for Jesus had dis- John 1:1, 18; 10:30,
33; 20:28
coming from Judea. appeared into the crowd. 14But after ward Phil 2:6
Titus 2:13
Jesus found him in the Temple and told 2 Pet 1:1
Jesus and the Sabbath (5:1-47) him, “Now you are well; so stop sinning, or
1 Jn 5:21
Jesus Heals a Man on the Sabbath something even worse may happen to you.”
5 After ward Jesus returned to Jerusalem 15Then the man went and told the Jew ish
for one of the Jew ish holy days. 2Inside
the city, near the Sheep Gate, was the pool
leaders that it was Jesus who had healed
him.
of Bethesda, with five covered porches.
3Crowds of sick people—blind, lame, or Jesus Claims to Be the Son of God
paralyzed—lay on the porches. 5One of the 16So the Jew ish leaders began harassing
men ly ing there had been sick for thirty- Jesus for breaking the Sabbath rules. 17But
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4:48 Jesus sharply criticized the Galile- the charges (5:18), and Jesus’ defense who had been ill for thirty-eight years.
ans who desired miraculous signs and (5:17, 19-40). Hygiene and mobility were impossible,
wonders before they would believe (see 5:1 one of the Jewish holy days: and he likely begged for a living from
“Miraculous Signs” at 2:1-11, p. 1772; Because Jesus returned to Jerusalem for people who came to use the pool (see
see also 6:30). the celebration, it was probably one of 5:7). His situation seemed hopeless.
4:50 Your son will live! Jesus also the three pilgrimage festivals of Juda- 5:8-9 Jesus healed the sick man
healed the centurion’s slave (Matt ism (see Exod 23:14-17; Deut 16:16). instantly, only asking for his obedience.
8:5-13) and the Phoenician woman’s These festivals lasted one week. As proof of healing, Jesus told him
daughter (Matt 15:21-28) from a 5:2 Greek copyists who had never been to pick up his mat and walk. Jesus
distance. to Jerusalem had difficulty interpreting worked this miracle on the Sabbath, a
and spelling the name Bethesda: Other weekly day of rest on which all work
4:53 Just like many others (2:23; 4:39), was prohibited (based on Gen 2:2; Exod
the official and his household believed manuscripts read Beth-zatha; still oth-
ers read Bethsaida. The best choice is 20:8). Jewish tradition outlined thirty-
in Jesus because of the miracle. nine categories of work that were not
Beth-esda (“house of flowing”).
4:54 second miraculous sign . . . in Gali- allowed (Mishnah Shabbat 7:2). Carrying
lee: Two miracles at Cana (2:11; 4:46) 5:3 The pool of Bethesda had become something such as a sleeping mat from
frame this section of John’s Gospel. a healing sanctuary for crowds of sick one place to another was banned (5:10).
people who believed miraculous cures Therefore, the healed man broke the
5:1–10:42 In this section Jesus appears were possible. Some manuscripts tradition by obeying Jesus’ command.
at a series of Jewish festivals and uses add an expanded conclusion to verse 3
their imagery to reveal more profound and all of verse 4: waiting for a certain 5:12 Who said such a thing? The story
truths about himself. He appears at Sab- movement of the water, 4for an angel ominously turns from a miraculous
bath (ch 5), Passover (ch 6), the Festival of the Lord came from time to time and wonder to a Sabbath crime requiring
of Shelters (chs 7–9), and Hanukkah stirred up the water. And the first person the identity of the healer who breached
(ch 10). In each case, Jesus himself to step in after the water was stirred was tradition.
replaces some vital element in the healed of whatever disease he had. Most 5:14 stop sinning: Though the man had
ceremonies of the festival. scholars believe this was not part of been healed physically, he still needed
5:1-40 This chapter reads like a court- John’s original text, but it represents an to learn obedience to the Lord. The
room drama, with a description of the ancient tradition that provided helpful man’s next action (5:15) might indicate
crime (5:1-15), followed by a decision background information. that he didn’t listen.
to prosecute (5:16), a description of 5:5 No social program helped this man, 5:16 harassing: Or persecuting.
1779 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 5 : 3 3

5:19
John 8:28; 12:49;
Jesus replied, “My Father is always working, demned for their sins, but they have already
14:10 and so am I.” 18So the Jew ish leaders tried passed from death into life.
5:21 all the harder to find a way to kill him. For 25“And I assure you that the time is com-
John 11:25
b
zōopoieō (2227) he not only broke the Sabbath, he called ing, indeed it’s here now, when the dead will
John 6:63
God his Father, thereby making himself hear my voice—the voice of the Son of God.
5:22
John 3:17; 5:27 equal with God. And those who listen will live. 26The Father
5:23 19So Jesus explained, “I tell you the truth, has life in himself, and he has granted that
1 Jn 2:23
the Son can do nothing by himself. He does same life-giv ing power to his Son. 27And he
5:24
John 3:15; 20:30-31 only what he sees the Father doing. What- has given him authority to judge everyone
1 Jn 3:14; 5:13
ever the Father does, the Son also does. because he is the Son of Man. 28Don’t be
5:25
John 4:21; 6:63, 68
20For the Father loves the Son and shows so surprised! Indeed, the time is coming
5:26 him every thing he is doing. In fact, the Fa- when all the dead in their graves will hear
John 1:4; 6:57
ther will show him how to do even greater the voice of God’s Son, 29and they will rise
1 Jn 5:11-12
5:27 works than healing this man. Then you will again. Those who have done good will crise
John 9:39 truly be astonished. 21For just as the Father to experience eternal life, and those who
Acts 10:42; 17:31
b
gives life to those he raises from the dead, have continued in evil will crise to experi-
5:29
Dan 12:2 so the Son bgives life to anyone he wants. 22In ence judg ment. 30I can do nothing on my
Matt 25:46
Acts 24:15 addition, the Father judges no one. Instead, own. I judge as God tells me. Therefore, my
c
anastasis (0386)
John 11:24 he has given the Son absolute authority to judg ment is just, because I carry out the will
5:30 judge, 23so that everyone will honor the Son, of the one who sent me, not my own will.
John 5:19; 6:38
just as they honor the Father. Anyone who Witnesses to Jesus
5:31
John 8:13-14 does not honor the Son is certainly not hon- 31“If I were to testify on my own behalf, my
5:32 oring the Father who sent him. testimony would not be valid. 32But some-
John 8:18 24“I tell you the truth, those who listen to one else is also testify ing about me, and I
my message and believe in God who sent assure you that every thing he says about
me have eternal life. They will never be con- me is true. 33In fact, you sent investigators
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The Jewish Leaders (5:9-18)

John 1:19-24; Jesus experienced numerous conflicts with Jewish leaders throughout his public ministry.
2:18-20; 7:1, 10-13,
35-36; 9:13-34; These opponents viewed themselves as defending the Temple and its sacrifices or the syna-
11:45-54; 12:41-43; gogue and its teachings. In Jesus’ final week in Jerusalem, these debates intensified (Matt 23)
18:28-36; 19:6-8, 12-
16, 31, 38; 20:19
and contributed to the case against him.
Acts 6:10-12; 7:54- When John wrote his Gospel, Christians were being persecuted by local Jewish synagogues,
58; 12:11; 21:11; and the language of their debate spilled over into John’s Gospel (see Acts 14:19; 1 Thes 2:14;
25:1-3, 7; 26:1-11;
28:17-24 cp. Gal 1:13-14). The Greek term translated “the Jewish leaders” could be literally translated
2 Cor 11:24 “the Jews.” This word took on a technical meaning: It refers to the Temple leadership who con-
fronted Jesus, judged him, and orchestrated his crucifixion (see 1:19; 2:18; 5:9-18; 9:18-22).
This is important because the NT—and particularly John’s Gospel—has often been seen
as anti-Semitic. But the truth is that Jesus, who was himself a Jew, did not wrestle with “Jews”
in general. His antagonists were the “Jewish leaders”—the brokers of religious power in first-
century Jerusalem.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5:17 My Father is always working, and alone could accomplish. Jesus claimed 5:27 Son of Man is a title Jesus used for
so am I: Although work was prohibited that he gives life. himself.
on the Sabbath, even rabbis agreed that 5:22 In addition to giving life, Jesus 5:31-40 God’s law requires more than
God worked on the Sabbath in giving
claimed the absolute authority to judge, one witness in a trial (Deut 17:6), so
life (births) and in taking life (deaths).
The heart of Jesus’ defense was to which belongs to God alone. Jesus acknowledged that his own
compare himself to God; the Jewish 5:23 the Father . . . sent him: In the testimony was admissible only when
leaders objected to this claim of divine ancient world, a person could send confirmed by other witnesses. Thus, he
privilege. an authorized representative to seal introduced a series of witnesses for his
a contract or make an authoritative defense.
5:19-30 Jesus claimed that his work on
the Sabbath was the same as God’s work decision. Jesus claimed to be God’s 5:32 The first witness for Jesus’
on the Sabbath. Jesus claimed to be representative, so obeying him is the defense was God himself. Jesus might
equal with God, doing the things God same as obeying God, and dishonoring have had in mind God’s voice at his
does. Yet he submitted to God’s will, do- Jesus is dishonoring God. baptism (Mark 1:11) or the presence
ing only what . . . the Father willed. 5:24 Jesus is the giver of life as well as of God that enabled Jesus to perform
5:21 Most Jews firmly believed in resur- the judge (see 5:21-22), but he never miracles.
rection but viewed it as something God works independently of the Father.
J O H N 5 : 3 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1780

to listen to John the Baptist, and his testi- Jesus and Passover (6:1-71) 5:36
John 10:25, 38; 14:11;
mony about me was true. 34Of course, I Jesus Feeds Five Thousand 15:24
have no need of human witnesses, but I say John 6:1-15 // Matt 14:13-21 // Mark 6:32-44 // Luke 1 Jn 5:9
9:10b-17 5:37
these things so you might be saved. 35John
6
Deut 4:12
After this, Jesus crossed over to the far John 1:18; 8:18
was like a burning and shining lamp, and side of the Sea of Galilee, also known 1 Tim 1:17
you were excited for a while about his mes- as the Sea of Tiberias. 2A huge crowd kept 5:38
sage. 36But I have a greater witness than follow ing him wherever he went, because
1 Jn 2:14
5:39
John—my teachings and my miracles. The they saw his miraculous signs as he healed Luke 24:27, 44
Father gave me these works to accomplish, the sick. 3Then Jesus climbed a hill and sat
Acts 13:27
Rom 2:17-20
and they prove that he sent me. 37And the down with his disciples around him. 4(It 5:41
Father who sent me has testified about me was nearly time for the Jew ish Passover cel- John 12:43
himself. You have never heard his voice or ebration.) 5Jesus soon saw a huge crowd of
5:42
d
agapē (0026)
seen him face to face, 38and you do not have people coming to look for him. Turning to John 15:9

his message in your hearts, because you do Philip, he asked, “Where can we buy bread 5:45
John 9:28
not believe me—the one he sent to you. to feed all these people?” 6He was testing Rom 2:17
39“You search the Scriptures because
Philip, for he already knew what he was go- 5:46
Gen 3:15
you think they give you eternal life. But the ing to do. Deut 18:15, 18
Scriptures point to me! 40Yet you refuse to 7Philip replied, “Even if we worked for Luke 24:27, 44
Acts 26:22-23
come to me to receive this life. months, we wouldn’t have enough money to 5:47
41“Your approval means nothing to me,
feed them!” Luke 16:31
42because I know you don’t have God’s dlove 8Then Andrew, Simon Peter’s brother, 6:1-13
//Matt 14:13-21
within you. 43For I have come to you in my Fa- spoke up. 9“There’s a young boy here with //Mark 6:32-44
//Luke 9:10-17
ther’s name, and you have rejected me. Yet if five barley loaves and two fish. But what 6:4
others come in their own name, you gladly good is that with this huge crowd?” John 11:55
welcome them. 44No wonder you can’t be- 10“Tell everyone to sit down,” Jesus said. 6:5
John 1:43
lieve! For you gladly honor each other, but So they all sat down on the grassy slopes.
6:8
you don’t care about the honor that comes (The men alone numbered about 5,000.) John 1:40
from the one who alone is God. 11Then Jesus took the loaves, gave thanks to 6:9
45“Yet it isn’t I who will accuse you be- God, and distributed them to the people. Af- 2 Kgs 4:43
John 21:9, 13
fore the Father. Moses will accuse you! Yes, ter ward he did the same with the fish. And
Moses, in whom you put your hopes. 46If they all ate as much as they wanted. 12After
you really believed Moses, you would be- everyone was full, Jesus told his disciples,
lieve me, because he wrote about me. 47But “Now gather the leftovers, so that nothing is
since you don’t believe what he wrote, how wasted.” 13So they picked up the pieces and
will you believe what I say?” filled twelve baskets with scraps left by the
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5:33-35 Jesus’ second witness was John made them liable to judgment (5:45- finding food and water was also their
the Baptist, who pointed to Jesus as 46). from the one who alone is God: first concern (Exod 15:22–16:3).
Messiah (1:29-34). Some manuscripts read from the only 6:7 Even if we worked for months, we
5:36 Jesus’ third witness, his teachings One. wouldn’t have enough money: Literally
and miracles, were signs that unveiled 5:45-46 Jesus’ fifth and final witness 200 denarii would not be enough. A
his true identity and pointed to the was Moses, the founding father of Juda- denarius was equivalent to a laborer’s
Father who sent him. ism. John had already compared Jesus full day’s wage.
5:39-40 Jesus’ fourth witness was the with Moses (1:17; see also 6:14-15). The 6:9 Barley was the grain of the poor.
Scriptures. The OT pointed to the Mes- Jewish leaders were ignoring Moses’ The loaves were similar to pita bread.
siah, and Jesus fulfilled its prophecies clear words about the Messiah (e.g., The two fish would have been salted,
(see Luke 24:25-27). Deut 18:15). and with the five loaves of bread would
5:41-47 Jewish trials sought to discover 6:1-71 Each story in this chapter uses make one meal.
the truth. Falsely accused defendants the setting of the Passover Festi- 6:10 The headcount of about 5,000
could not only prove their innocence val (6:4) to communicate a deeper reflected the men alone (Matt 14:21),
but also prosecute their accusers, which meaning. as social custom dictated. With women
Jesus did here. 6:1-15 Jesus’ feeding the 5,000 recalls and children included, the total num-
5:42 Jesus charged that the Jewish lead- the great OT miracle of bread when ber was far greater.
ers did not have God’s love within them. Israel was in the wilderness (Exod 16:1- 6:11 The modest meal provided
Without God’s love, it was impossible 36). The rabbis of Jesus’ day expected the crowd with as much as they
for them to understand the things he the coming Messiah to “rain down food wanted, echoing the miraculous
was doing. from heaven” once again (Exod 16:4), provision of manna in the wilderness
5:44 The Jewish leaders pursued and he did. (Exod 16:35). Moses had first supplied
honor and prestige from each other. 6:5 Where can we buy bread: When Israel with heavenly bread; Jesus
They loved religious life, but they had the Israelites left Egypt following the was the new supplier (see note on
forgotten to love God. This hypocrisy first Passover and entered the desert, 6:1-15).
1781 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 6 : 3 6

6:14
Deut 18:15, 18
people who had eaten from the five barley Capernaum to look for him. 25They found
Acts 3:22; 7:37 loaves. him on the other side of the lake and asked,
6:16-23 14When the people saw him do this mirac- “Rabbi, when did you get here?”
//Matt 14:23-33 26Jesus replied, “I tell you the truth, you
//Mark 6:47-51 ulous sign, they exclaimed, “Surely, he is the
6:19 Prophet we have been expecting!” 15When want to be with me because I fed you, not
Job 9:8
Jesus saw that they were ready to force him because you understood the miraculous
6:20
Matt 14:27 to be their king, he slipped away into the signs. 27But don’t be so concerned about
6:23 hills by himself. perishable things like food. Spend your en-
John 6:11 ergy seeking the eternal life that the Son of
6:27 Jesus Walks on Water Man can give you. For God the Father has
Matt 3:17; 17:5 John 6:16-21 // Matt 14:22-33 // Mark 6:45-52
Mark 1:11; 9:7
16That evening Jesus’ disciples went down given me the seal of his approval.”
Luke 3:22
28They replied, “We want to per form
John 1:33; 4:14; 6:50-
51, 54, 58
to the shore to wait for him. 17But as dark-
Acts 2:22 ness fell and Jesus still hadn’t come back, God’s works, too. What should we do?”
Rom 6:23 29Jesus told them, “This is the only work
they got into the boat and headed across
6:29
1 Jn 3:23 the lake toward Capernaum. 18Soon a gale God wants from you: Believe in the one he
6:31 swept down upon them, and the sea grew has sent.”
Exod 16:15 30They answered, “Show us a miraculous
Num 11:7-9 very rough. 19They had rowed three or four
Neh 9:15 miles when suddenly they saw Jesus walk- sign if you want us to believe in you. What
*Ps 78:24; 105:40
ing on the water toward the boat. They were can you do? 31After all, our ancestors ate
6:33
John 6:41, 50 terrified, 20but he called out to them, “Don’t manna while they journeyed through the
6:35 be afraid. I am here!” 21Then they were ea- wilderness! The Scriptures say, ‘Moses gave
John 4:14; 6:48;
ger to let him in the boat, and immediately them bread from heaven to eat.’ ”
7:37-38 32Jesus said, “I tell you the truth, Moses
they arrived at their destination!
didn’t give you bread from heaven. My Fa-
Jesus, the Bread of Life ther did. And now he offers you the true
22The next day the crowd that had stayed bread from heaven. 33The true bread of God
on the far shore saw that the disciples had is the one who comes down from heaven
taken the only boat, and they realized Jesus and gives life to the world.”
had not gone with them. 23Several boats 34“Sir,” they said, “give us that bread every
from Tiberias landed near the place where day.”
the Lord had blessed the bread and the peo- 35Jesus replied, “I am the bread of life.
ple had eaten. 24So when the crowd saw that Whoever comes to me will never be hungry
neither Jesus nor his disciples were there, again. Whoever believes in me will never
they got into the boats and went across to be thirsty. 36But you haven’t believed in me
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
6:14 him: Some manuscripts read Jesus. 6:21 immediately they arrived at their Messiah. Jews believed that when the
he is the Prophet we have been expect- destination: The immediacy was yet Messiah appeared, he would duplicate
ing! The crowd understood the miracle another of Jesus’ miracles. the great miracle of Moses. Manna
as a fulfillment of OT promises (see 6:24 The crowd sailed north to would once again fall, and everyone
Deut 18:15, 18; Mal 4:5-6). would consider it a second exodus.
Capernaum to search for Jesus because
6:15 The people were ready to force he had made Capernaum his home in 6:31 Moses gave them bread from
Jesus to become their king. To avoid Galilee (Mark 2:1). heaven to eat: Exod 16:4; Ps 78:24.
this role, Jesus fled the crowd and com- 6:26-59 This dialogue took place in the 6:32-33 Jesus corrected the people’s
manded his disciples to go back across synagogue at Capernaum (6:59) shortly argument: God, not Moses, fed Israel
the lake (Mark 6:45-46). before Passover (6:4), when Jews read in the wilderness. The most important
6:18 East-west winds blowing down the account of the exodus from Egypt quest is to find and consume the true
over the eastern cliffs of the Sea of Gali- (see Exod 1–15). bread of God, who gives eternal life.
lee late in the day commonly caused 6:26 The crowd, which had concluded 6:34 Sir, . . . give us that bread: This
very rough waters and turbulent storms. that Jesus was a prophet and wanted to request parallels the request of the
take advantage of him politically (see Samaritan woman (4:15). Spiritual
6:19 three or four miles: Greek 25 or awakening begins with a request for
30 stadia [4.6 or 5.5 kilometers]. The note on 6:15), failed to see the mean-
ing of the miracle, which Jesus then God’s gift.
disciples’ fear of the storm was now
surpassed by their fear of Jesus, who explained (6:27-59). 6:35 Jesus’ I am statements in John
came walking on the water to help 6:27 Jesus’ most profound gift was not depict Jesus’ identity and ministry (see
them. This act recalled Moses, who led physical bread, but eternal life, which also 4:26; 8:12; 9:5; 10:7-9, 11-14;
Israel through the water (Exod 14; see 11:25; 14:6; 15:1-5). Jesus purposefully
the Father authorized him to give.
Ps 77:19-20). used a phrase that would make his
Physical bread is perishable; the gift of
listeners think of the OT name for God
6:20 I am here (or The ‘I AM’ is here; Jesus, who is himself the bread of life
(Exod 3:14). I am the bread of life:
Greek reads I am; see Exod 3:14): Jesus (6:35), will last forever. Son of Man is a Jesus is the true manna that descended
identified himself by the name God had title Jesus used for himself. from God (6:38). He satisfies the
revealed to Moses on Mount Sinai (see 6:30 The crowd demanded a miracu- spiritual hunger of those who believe in
also 4:26; 6:35). lous sign to demonstrate Jesus’ status as him (cp. 4:10-13).
J O H N 6 : 3 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1782

even though you have seen me. 37However, each other about what he meant. “How can 6:37
John 10:28-29;
those the Father has given me will come this man give us his flesh to eat?” they asked. 17:2, 24
to me, and I will never reject them. 38For I 53So Jesus said again, “I tell you the truth, 6:38
John 4:34; 5:30
have come down from heaven to do the will unless you eat the flesh of the Son of Man 6:39
of God who sent me, not to do my own will. and drink his blood, you cannot have eter- John 10:28-29; 17:12;
18:9
39And this is the will of God, that I should nal life within you. 54But anyone who eats 6:40
not lose even one of all those he has given my flesh and drinks my blood has eter nal John 12:45
me, but that I should raise them up at the life, and I will raise that person at the last 6:41
John 6:33, 35, 51, 58
last day. 40For it is my Father’s will that all day. 55For my flesh is true food, and my 6:42
who see his Son and believe in him should blood is true drink. 56Anyone who eats my Luke 4:22
John 7:27-28
have eternal life. I will raise them up at the flesh and drinks my blood remains in me, 6:44
last day.” and I in him. 57I live because of the liv ing Fa- Jer 31:3
41Then the people began to murmur in John 6:65; 12:32
ther who sent me; in the same way, anyone 6:45
disagreement because he had said, “I am who feeds on me will live because of me. 58I *Isa 54:13
Jer 31:33-34
the bread that came down from heaven.” am the true bread that came down from 1 Thes 4:9
42They said, “Isn’t this Jesus, the son of Jo- Heb 8:10-11
heaven. Anyone who eats this bread will not 6:46
seph? We know his father and mother. How die as your ancestors did (even though they John 1:18; 5:37; 7:29
can he say, ‘I came down from heaven’?” ate the manna) but will live forever.” 6:47
43But Jesus replied, “Stop complaining John 3:15-16, 36
59He said these things while he was teach-
6:48
about what I said. 44For no one can come ing in the synagogue in Capernaum. John 6:35, 41, 51, 58
to me unless the Father who sent me draws 6:51
them to me, and at the last day I will raise Many Disciples Desert Jesus John 10:10-11
Heb 10:10
60Many of his disciples said, “This is very
them up. 45As it is written in the Scriptures, 6:54
‘They will all be taught by God.’ Everyone hard to understand. How can anyone ac- John 6:39-40, 44

who listens to the Father and learns from cept it?” 6:56
John 14:20; 15:4-7;
61Jesus was aware that his disciples were
him comes to me. 46(Not that anyone has 17:21-23
1 Jn 2:24; 3:24
ever seen the Father; only I, who was sent complaining, so he said to them, “Does this 6:57
from God, have seen him.) offend you? 62Then what will you think if John 5:26
47“I tell you the truth, anyone who be- you see the Son of Man ascend to heaven 6:58
John 6:31
lieves has eternal life. 48Yes, I am the bread again? 63The Spirit alone egives eter nal life. 6:62
of life! 49Your ancestors ate manna in the Human effort accomplishes nothing. And John 3:13; 17:5
Acts 1:9-11
wilderness, but they all died. 50Anyone the very words I have spoken to you are Eph 4:8
who eats the bread from heaven, however, spirit and life. 64But some of you do not 6:63
John 3:34
will never die. 51I am the liv ing bread that believe me.” (For Jesus knew from the be- Rom 8:2
1 Cor 15:45
came down from heaven. Anyone who eats ginning which ones didn’t believe, and he 2 Cor 3:6
this bread will live forever; and this bread, knew who would betray him.) 65Then he 1 Pet 3:18
e
zōopoieō (2227)
which I will offer so the world may live, is said, “That is why I said that people can’t Rom 4:17

my flesh.” come to me unless the Father gives them 6:64

Matt 26:23
52Then the people began arguing with to me.” John 13:11
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
6:37-40 Jesus’ mission in the world is 6:45 in the Scriptures: Literally in the flesh broken for us and the wine as his
sure to succeed. God sent Jesus (6:38) prophets. Isa 54:13. literal blood poured out for us. Receiv-
and calls people to follow him (6:37, 6:49-50 Jesus connected the manna of ing communion means no less than
44). Those who come to him are secure the Exodus with himself, then pointed embracing Jesus’ life-giving sacrifice.
in Jesus’ promise that he will not reject out a major difference: The Israelites re- 6:60-61 Jesus’ language (6:53-58) was
them or lose them (6:39). mained mortal and they all died, whereas shocking, offensive (see Gen 9:4-5), and
6:37 those the Father has given: God the bread from heaven (Jesus himself) hard to understand for his disciples,
moves in people’s hearts, bringing provides eternal life (6:47, 51, 58). just as it was to the crowd. Were they to
them to Jesus. 6:51 this bread . . . is my flesh: The gift take him literally? How would they eat
6:41-42 When Jesus identified himself that brings life is now unveiled. On the his flesh? Jesus’ answer is in 6:63.
as the true bread . . . from heaven, cross, Jesus offered his flesh for the life 6:63 The essence of Jesus’ gift is found
the crowd faced a decision. people: of the world. in the Holy Spirit alone, not in human
Literally Jewish people; also in 6:52. 6:53-58 eat the flesh . . . drink his effort (literally the flesh). Life and under-
Isn’t this . . . the son of Joseph? They blood: Jesus answered the question the standing come through the gift of the
stumbled because their familiarity with people asked (6:52). His words hinted at Spirit (see 14:15-20; 20:21-22). True life
Jesus made his claims seem outlandish. the Lord’s Supper yet to come (see Luke can be found only when the Holy Spirit
6:43-51 Stop complaining: Rather than 22:19). Since “flesh and blood” was infuses human life. To “eat the flesh
defending himself against their com- a Jewish idiom for the whole person, of the Son of Man and drink his blood”
plaint (6:42), Jesus turns to the problem Jesus might have been calling people (6:53) involves a spiritual rather than a
of their spiritual receptivity. Those who to consume him fully by completely physical act (see note on 6:53-58).
love the Father and listen to him will believing in him. Some Christian tradi- 6:65 people can’t come to me unless the
believe in Jesus. tions see the bread as Christ’s literal Father gives them to me (see 6:44): Only
1783 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 7 : 2 3

6:65 66At this point many of his disciples to find him at the festival and kept asking
John 6:44
6:68 turned away and deserted him. 67Then if anyone had seen him. 12There was a lot
John 6:63 Jesus turned to the Twelve and asked, “Are of grumbling about him among the crowds.
6:69
Matt 16:16
you also going to leave?” Some argued, “He’s a good man,” but others
Mark 1:24; 8:29 68Simon Peter replied, “Lord, to whom said, “He’s nothing but a fraud who deceives
Luke 9:20
1 Jn 2:20 would we go? You have the words that give the people.” 13But no one had the courage
6:70-71 eternal life. 69We believe, and we know you to speak favorably about him in public, for
Matt 10:4; 26:14
John 13:27
are the Holy One of God.” they were afraid of getting in trouble with
70Then Jesus said, “I chose the twelve of the Jew ish leaders.
7:1
John 5:18; 7:19; you, but one is a dev il.” 71He was speaking 14Then, midway through the festival,
8:37, 40
7:2
of Judas, son of Simon Iscariot, one of the Jesus went up to the Temple and began to
Lev 23:34 Twelve, who would later betray him. teach. 15The people were surprised when
Deut 16:16
7:3
they heard him. “How does he know so
Matt 12:46 Jesus and the Festival of Shelters (7:1–8:59) much when he hasn’t been trained?” they
7:6 Jesus and His Brothers asked.
John 2:4; 7:30; 8:20
7:7
John 15:18
7 After this, Jesus traveled around Galilee.
He wanted to stay out of Judea, where
the Jew ish leaders were plotting his death.
16So Jesus told them, “My message is not
my own; it comes from God who sent me.
17Anyone who wants to do the will of God
7:11
John 11:56 2But soon it was time for the Jew ish Festi-
will know whether my teaching is from God
7:12
John 7:40-43
val of Shelters, 3and Jesus’ brothers said to or is merely my own. 18Those who speak for
7:13 him, “Leave here and go to Judea, where themselves want glory only for themselves,
John 9:22-23 your followers can see your miracles! 4You but a person who seeks to honor the one
7:15
Matt 13:54
can’t become famous if you hide like this! who sent him speaks truth, not lies. 19Moses
Luke 2:47 If you can do such wonderful things, show gave you the law, but none of you obeys it! In
Acts 4:13
yourself to the world!” 5For even his broth- fact, you are try ing to kill me.”
7:16
John 8:28; 12:49; ers didn’t believe in him. 20The crowd replied, “You’re demon pos-
14:10 6Jesus replied, “Now is not the right time
7:18 sessed! Who’s try ing to kill you?”
John 5:41, 44; for me to go, but you can go anytime. 7The 21Jesus replied, “I did one miracle on the
8:50, 54 world can’t hate you, but it does hate me be- Sabbath, and you were amazed. 22But you
7:19
John 1:17; 7:1, 25;
cause I accuse it of doing evil. 8You go on. work on the Sabbath, too, when you obey
8:37-40 I’m not going to this festival, because my Moses’ law of circumcision. (Actually, this
7:20 time has not yet come.” 9After say ing these tradition of circumcision began with the pa-
John 8:48, 52; 10:20
things, Jesus remained in Galilee. triarchs, long before the law of Moses.) 23For
7:21-22
Gen 17:10-13
Lev 12:3 Jesus Teaches Openly at the Temple if the correct time for circumcising your
7:23
10But after his brothers left for the festival, son falls on the Sabbath, you go ahead and
John 5:8-10, 16
Acts 7:8
Jesus also went, though secretly, stay ing out do it so as not to break the law of Moses. So
of public view. 11The Jew ish leaders tried why should you be angry with me for healing
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
God’s light can penetrate the profound essential meaning (see 7:37-39; 8:12). credentials. Jesus had not been trained
darkness of the world. 7:2 Jewish men were required to come under a rabbi but was taught by his
6:68-69 Simon Peter often served as to the Temple for the Festival of Shel- heavenly Father (cp. Peter and John,
spokesman for the Twelve (see also Matt ters (Exod 23:14-17; Deut 16:16), an an- Acts 4:13; contrast Paul, Acts 22:3).
14:28-29; 16:16; 17:4; 18:21; 19:27; nual seven-day autumn harvest festival 7:17 Those who truly want to do the
26:33-35). you are the Holy One of in Jerusalem six months after Passover will of God receive and accept Jesus and
God: Other manuscripts read you are the (6:4). People lived in temporary shelters his teaching (see also 5:42-47). Those
Christ, the Holy One of God; still others for the seven days as a reminder of the who focus on the world, by contrast,
read you are the Christ, the Son of God; tents Israel used for forty years in the are not receptive to Christ.
and still others read you are the Christ, wilderness. 7:19 Moses gave you the law, but none
the Son of the living God. See Mark 1:24. of you obeys it! The Jewish leaders were
7:3-5 Jesus’ brothers (see also Mark
6:70-71 Once again Jesus demonstrated 3:31) reminded him of his religious proud of the law of Moses, but ironi-
supernatural knowledge (see 1:47-49; obligation to celebrate the festival. cally, in trying to kill Jesus, they were
4:16-19). Judas would work for evil and Their words were cynical because at this breaking the law (Exod 20:13).
betray Jesus to the authorities (12:4; time they didn’t believe in him (7:5). 7:20 You’re demon possessed! See also
13:2; Matt 26:14-16). Iscariot means 8:48-52; 10:20-21.
“man from Kerioth,” the home village of 7:6-8 Jesus said that it was not the right
time for him to go publicly to Jerusalem, 7:22 The law required circumcision on
Judas’s family. the eighth day (Lev 12:3) and permitted
although he later went secretly (12:1-
7:1-52 This chapter is another account 19; see note on 12:23). a boy to be circumcised even if that
of Jesus during a Jewish festival, the day fell on the Sabbath. Jesus argued
Festival of Shelters. Jesus used elements 7:8 not going: Some manuscripts read as a rabbi would, from “the lesser to
of the festival to reveal his true identity not yet going. the greater,” using circumcision as a
to his Jewish compatriots and to show 7:15 people: Literally Jewish people. precedent for healing, both of which
that he had fulfilled the festival’s The leaders wanted Jesus to show his are religious works.
J O H N 7 : 2 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1784

a man on the Sabbath? 24Look beneath the 35The

Jew ish leaders were puzzled by 7:24
Isa 11:3-4
surface so you can judge correctly.” this statement. “Where is he planning to John 8:15
go?” they asked. “Is he thinking of leav ing 7:27
Is Jesus the Messiah? John 9:29
25Some of the people who lived in Jerusa- the country and going to the Jews in other 7:28-29
lands? Maybe he will even teach the Greeks! John 8:26, 55; 17:25
lem started to ask each other, “Isn’t this the 36
What does he mean when he says, ‘You 7:30
man they are try ing to kill? 26But here he is, John 8:20
will search for me but not find me,’ and ‘You
speaking in public, and they say nothing to 7:31
cannot go where I am going’?” John 2:23; 8:30;
him. Could our leaders possibly believe that 10:42; 11:45; 12:11,
42
he is the Messiah? 27But how could he be? Jesus Promises Living Water
7:33
For we know where this man comes from. 37On the last day, the climax of the festi- John 13:33; 16:5, 10,
When the Messiah comes, he will simply val, Jesus stood and shouted to the crowds, 16-18
7:34
appear; no one will know where he comes “Anyone who is thirsty may come to me! John 8:21; 13:33
from.” 38Anyone who believes in me may come
7:37
28While Jesus was teaching in the Temple, and drink! For the Scriptures declare, ‘Riv- Isa 55:1
John 4:10, 14; 6:35
he called out, “Yes, you know me, and you ers of liv ing water will flow from his heart.’ ” Rev 22:17
know where I come from. But I’m not here 39(When he said “liv ing water,” he was 7:38
Prov 18:4
on my own. The one who sent me is true, speaking of the Spirit, who would be given Isa 58:11
and you don’t know him. 29But I know him to everyone believ ing in him. But the Spirit Ezek 47:1-10
Joel 3:18
because I come from him, and he sent me to had not yet been given, because Jesus had 7:39
you.” 30Then the leaders tried to arrest him; not yet entered into his glory.) John 14:17-18; 16:7;
20:22
but no one laid a hand on him, because his 40When the crowds heard him say this, Rom 8:9
1 Cor 15:45
time had not yet come. some of them declared, “Surely this man is 2 Cor 3:17
31Many among the crowds at the Temple the Prophet we’ve been expecting.” 41Oth- 7:40
believed in him. “After all,” they said, “would ers said, “He is the Messiah.” Still others Deut 18:15
John 6:14
you expect the Messiah to do more miracu- said, “But he can’t be! Will the Messiah 7:41
lous signs than this man has done?” come from Galilee? 42For the Scriptures John 1:46
32When the Phar isees heard that the clearly state that the Messiah will be born 7:42
2 Sam 7:12
crowds were whispering such things, they of the royal line of David, in Bethlehem, the Ps 89:3-4
Mic 5:2
and the leading priests sent Temple guards village where King David was born.” 43So Matt 1:1; 2:5-10
to arrest Jesus. 33But Jesus told them, “I the crowd was divided about him. 44Some Luke 2:4
John 7:52
will be with you only a little longer. Then even wanted him arrested, but no one laid 7:43
I will return to the one who sent me. 34You a hand on him. John 9:16; 10:19
will search for me but not find me. And you 45When the Temple guards returned 7:44
John 7:30
cannot go where I am going.” without hav ing arrested Jesus, the leading
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
7:27 Some of the crowd thought that ascension. you cannot go where I am the Scriptures declare, ‘Rivers of living
since they could trace Jesus’ earthly going: These Pharisees, still in darkness, water will flow from the heart of anyone
origins, he could not be the Messiah. could not enter heaven, so Jesus would who believes in me.’ ” The syntax of the
They believed that the Messiah would be beyond their reach there. Greek allows for either interpretation.
simply appear. 7:35 the Jews in other lands? Or the 7:39 In Jesus’ crucifixion and resurrec-
7:29 I come from him: Jesus side- Jews who live among the Greeks? tion, his life and the Spirit were poured
stepped the speculation (7:27, 40-44) 7:37-38 living water: See “Living Water” out (see 19:34; 20:22). But the Spirit
about his earthly origins and focused had not yet been given: Some manu-
at 4:10-14, p. 1777. A water ceremony
on his heavenly origins. His astounding scripts read But as yet there was no
was held each day during the Festival
claim provoked the religious leaders to Spirit. Still others read But as yet there
of Shelters, with prayer for God to send
try to arrest him for blasphemy (7:30; was no Holy Spirit.
rain in the late autumn. The final day,
cp. 10:30-33).
called “the great day,” was the climax 7:40 Surely this man is the Prophet
7:30 Jesus’ opponents failed to arrest of the festival, when the ceremony we’ve been expecting: See Deut 18:15,
him because in God’s sovereign plan, was repeated seven times. Water was 18; Mal 4:5-6.
his time (literally his hour), when he poured over the altar as Levites sang Isa
would be glorified on the cross, had 7:41-42 These Jews, different from
12:3 (see Zech 14:8; see also Mishnah
not yet come (see note on 12:23; see the crowd (7:25-27) who thought the
Sukkah ch 4). Anyone who is thirsty
also 10:17-18; 18:6-8). All four arrest Messiah would appear mysteriously,
may come to me! Jesus fulfilled an es-
scenes in chs 7–8 stress that Jesus was sential element in the Festival of Shel- believed the prophecy that the Messiah
in control, not the Jewish leaders. ters. He himself is the source of living would be from Bethlehem of Judea (see
water, available to anyone who believes. Mic 5:2). However, they stumbled over
7:32-36 Jesus announced his return to
Anyone who is thirsty may come to the fact that Jesus seemed to be from
the one who sent him, the Father in
me! 38Anyone who believes in me may Galilee, where he grew up.
heaven (17:1-7). However, the Pharisees
misunderstood, thinking he was leaving come and drink! For the Scriptures 7:45-52 The story concludes with the
Judea to go among Gentiles (whom declare, ‘Rivers of living water will flow Jewish leaders frustrated and the world
Pharisees would never visit). The from his heart’: Or “Let anyone who divided over Jesus (cp. 7:25-27, 31-32).
leaders would not find Jesus after his is thirsty come to me and drink. 38For guards returned: See 7:32.
1785 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 8 : 1 1

7:46
Matt 7:28
priests and Pharisees demanded, “Why gathered, and he sat down and taught them.
7:48 didn’t you bring him in?” 3As
he was speaking, the teachers of reli-
John 12:42 46“We have never heard anyone speak gious law and the Pharisees brought a
7:50 like this!” the guards responded. woman who had been caught in the act of
John 3:1-2; 19:39 47“Have you been led astray, too?” the
7:51
adultery. They put her in front of the crowd.
Deut 1:16 Pharisees mocked. 48“Is there a single one 4“Teacher,” they said to Jesus, “this
7:52 of us rulers or Pharisees who believes in woman was caught in the act of adultery.
Isa 9:1-2
Matt 4:14-16
him? 49This foolish crowd follows him, but 5The law of Moses says to stone her. What
John 1:46 they are ig norant of the law. God’s curse is
do you say?”
8:2 on them!” 6They were try ing to trap him into say ing
Matt 26:55 50Then Nicodemus, the leader who had
8:5
something they could use against him, but
Lev 20:10 met with Jesus earlier, spoke up. 51“Is it le-
Jesus stooped down and wrote in the dust
Deut 22:22-24
Job 31:11
gal to convict a man before he is given a with his finger. 7They kept demanding an
8:6
hearing?” he asked. answer, so he stood up again and said, “All
Matt 22:15 52They replied, “Are you from Galilee, right, but let the one who has never sinned
8:7 too? Search the Scriptures and see for your-
throw the first stone!” 8Then he stooped
Deut 17:7
self—no prophet ever comes from Galilee!” down again and wrote in the dust.
8:11 9When the accusers heard this, they
John 5:14
slipped away one by one, beginning with the
[The most ancient Greek manuscripts do oldest, until only Jesus was left in the mid-
not include John 7:53–8:11.] dle of the crowd with the woman. 10Then
53Then the meet ing broke up, and every- Jesus stood up again and said to the woman,
body went home. “Where are your accusers? Didn’t even one
of them condemn you?”
11“No, Lord,” she said.
A Woman Caught in Adultery
And Jesus said, “Neither do I. Go and sin
8 Jesus returned to the Mount of Olives,
2but early the next morning he was
back again at the Temple. A crowd soon
no more.”

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Misunderstanding (7:32-36)
John 1:10-11; 3:19- Throughout John’s Gospel, people encountering Jesus misunderstood him (see 3:4; 4:11, 33;
20; 9:40-41; 12:40 7:35; 11:12, 50). Jesus’ hearers were divided over the question of Jesus’ identity. When they
Isa 6:8-13; 56:10-11
Matt 13:11-17 perceived what he was really saying, some wanted to arrest him while others wanted to
Acts 26:18; 28:26-27 become his followers (7:43-44). Only later, when Jesus’ disciples had received the Spirit (16:12-
Rom 1:21
2 Cor 3:13-18; 4:3-4 13), did they really understand his significance.
Eph 4:17-19 The world still lives in darkness and it cannot understand the realities of life or of God (1:5).
Heb 5:2
2 Pet 2:12
Divine revelation is inaccessible to the world. In fact, when the light of God penetrates the
1 Jn 2:9-11 darkness, exposing the ugliness of the world’s life, many people flee deeper into the darkness
Jude 1:10 because they prefer it to the light (3:19-20). Only the transforming power of God’s Spirit can
Rev 3:17
provide understanding and help people see clearly as children of God (3:21; 8:12; 12:35-36, 46).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
7:49-51 Nicodemus (ch 3) was probably traditions that interpreted the law. would he ignore the woman’s tragedy?
in the process of coming to faith (see 8:4 The form of the Greek sentence 8:6 It is impossible to know what Jesus . . .
19:39). Contrary to the implication of emphasizes the legal claim against the wrote in the dust. It has been suggested
7:48, some of the Pharisees—not just woman. She had been caught while that he wrote the sins of the accusers.
the ignorant crowd—believed in Jesus. committing the sin of adultery. The law 8:7 Jesus’ answer did not mean that an
7:52 no prophet ever comes (some required two witnesses and carefully accuser had to be morally perfect to
manuscripts read the prophet does not outlined what evidence was needed. make legal accusations. His reference to
come) from Galilee! The Jewish leaders 8:5 The requirement of the law . . . to the one who has never sinned points to
were apparently unaware that Jesus had stone her indicates that the woman was the motives of the accusers.
been born in Bethlehem of Judea, not engaged or married (Lev 20:10; Deut
in Galilee (see Matt 2:1; Luke 2:1-7). 8:9 The jury crumbled as they slipped
22:23-24). The law also stated that her
away. One accuser departed, followed
7:53–8:11 This story, a later addition lover should be killed with her, but
by another, and then a succession of
to the Gospel of John, does not appear these religious leaders apparently ig-
nored their obligation to that part of the bystanders.
in the earliest Greek manuscripts. 8:11 Neither do I: Jesus’ words of
statute. These men could have dealt
However, it is likely an authentic story assurance did not suggest that the
with the woman privately and kept her
from Jesus’ life. woman was innocent. Jesus views sin
from public shame, but Jesus was their
8:3 The teachers of religious law real target as they demanded, What and judgment seriously, yet he looks
were Jewish scholars who specialized do you say? Would he neglect the law graciously and forgivingly on those
in knowing the OT law and the oral since he had a reputation for mercy? Or caught in sin’s grip.
J O H N 8 : 1 2 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1786

Jesus, the Light of the World Temple known as the Treasury. But he was 8:12
Isa 9:1-2
12Jesus spoke to the people once more and not arrested, because his time had not yet John 1:4-5, 9; 3:19;
9:5; 12:35-36, 46
said, “I am the light of the world. If you fol- come. 2 Cor 4:6
low me, you won’t have to walk in darkness, 8:14
because you will have the light that leads to The Unbelieving People Warned John 7:28; 9:29
21Later Jesus said to them again, “I am going 8:16
life.” John 5:30
13The Phar isees replied, “You are making away. You will search for me but will die in
8:17-18
those claims about yourself! Such testimony your sin. You cannot come where I am go- Deut 17:6; 19:15
is not valid.” ing.” John 5:37
1 Jn 5:7-9
22The people asked, “Is he planning to
14Jesus told them, “These claims are valid 8:19
even though I make them about myself. commit suicide? What does he mean, ‘You John 14:7, 9

For I know where I came from and where cannot come where I am going’?” 8:20
Mark 12:41
23Jesus continued, “You are from below; I
I am going, but you don’t know this about John 7:30

me. 15You judge me by human standards, am from above. You belong to this world; I 8:21
John 7:34, 36; 13:33
but I do not judge anyone. 16And if I did, my do not. 24That is why I said that you will die 8:22
judg ment would be correct in every respect in your sins; for unless you believe that I A M John 7:35

because I am not alone. The Father who who I claim to be, you will die in your sins.” 8:23
John 3:31; 17:14
25“Who are you?” they demanded.
sent me is with me. 17Your own law says 8:24
that if two people agree about something, Jesus replied, “The one I have always Exod 3:14-15
John 4:26; 8:28, 58;
their witness is accepted as fact. 18I am one claimed to be. 26I have much to say about 13:19
witness, and my Father who sent me is the you and much to condemn, but I won’t. For 8:26
John 3:32-34; 12:49
other.” I say only what I have heard from the one
8:28
19“Where is your father?” they asked. who sent me, and he is completely truthful.” John 3:14; 5:19; 8:24;
Jesus answered, “Since you don’t know 27But they still didn’t understand that he 12:32

who I am, you don’t know who my Father was talking about his Father.
is. If you knew me, you would also know 28So Jesus said, “When you have lifted up

my Father.” 20Jesus made these statements the Son of Man on the cross, then you will
while he was teaching in the section of the understand that I A M he. I do nothing on my
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8:12-59 The debate about whether 8:16 The Father: Some manuscripts 8:22 people: Literally Jewish people;
or not Jesus is the Messiah continues read The One. also in 8:31, 48, 52, 57.
from 7:52. Jesus was still at the Festival 8:17 if two people agree about some- 8:23 Jesus’ listeners were from below;
of Shelters in Jerusalem. During the thing, their witness is accepted as fact: they could not comprehend Jesus’
festival, the conflicts Jesus had endured See Deut 19:15. meaning because he was from above
in ch 7 continued and intensified. (3:31; see note on 3:3).
8:19 Throughout the festival, Jesus’
8:12 During the Festival of Shelters, audience proved they were in the dark- 8:24 unless you believe that I AM who I
sixteen gold bowls in the inner courts ness as they misunderstood him (see claim to be: Literally unless you believe
of the Temple were filled with oil and “Misunderstanding” at 7:32-36, p. 1785). that I am. Jesus used God’s divine name
lighted. Jesus stood beneath these lights They wanted to meet Jesus’ father, who (see 4:26; Exod 3:14), but the listeners
in the Temple (8:20) and said that he is God. Since they did not truly know missed the nuance (8:25). die in your
was now the source of the light. Jesus’ God, they were unable to understand sins: Jesus’ presence in the world, as the
light brings salvation not only to Israel Jesus. light penetrating the darkness, is the
but to the world, regardless of race or world’s only chance for salvation.
8:20 The Treasury was located in the
locale.
section of the Temple called the Court 8:25 Who are you? Later they un-
8:13 The Pharisees charged that Jesus’ of the Women. Jesus often taught there derstood and tried to stone Jesus for
claims were not valid because Jewish so that both men and women could blasphemy (8:59). The one I have
law (Deut 19:15) requires more than hear him (Mark 12:41). his time: always claimed to be: Or Why do I speak
one witness (cp. 5:31-32; see 8:17). Literally his hour. See notes on 2:4; to you at all? The Greek text can be
8:14-15 Jesus answered the Pharisees’ 12:23. interpreted either way.
charges, saying that he could make 8:21 In the earlier debate at the festival, 8:28 When you have lifted up the Son
such claims about himself because he Jesus’ origins were at issue (7:27). Here, of Man on the cross, then you will
knew both his origin (heaven) and his Jesus mentioned going away to the understand that I AM he: Literally When
destination (heaven). He then pointed place he came from, meaning heaven. you have lifted up the Son of Man, then
to the most vital witness for his case, However, once again, his words were you will know that I am. “Son of Man” is
his Father who sent him (8:16). misunderstood. a title Jesus used for himself. See note

Herod’s Temple (John 8:20). Herod the Great, king of Judea at the time of Jesus’ birth (37–4 BC), rebuilt the Temple in Jerusa-
lem. The new structure replaced and expanded on the Second Temple that had been built during the time of Haggai, after the
Jews returned from exile in Babylon (see Ezra 1–6). Herod’s massive project began in 20 BC, and the core of the new structure
was finished in a decade, but the work was not fully completed until AD 64. This Temple was destroyed in AD 70, just six years
after its completion. Many events of Jesus’ life and ministry took place within the Temple compound (see also 1:19; 2:14-15,
19-21; 5:14; 7:14, 28-32; 8:2, 59; 10:23; 11:56; Matt 4:5; 21:12-15, 23; 24:1-2; 27:5-6, 51; Mark 11:11, 15-17, 27; 12:35, 41;
13:1-2; 15:38; Luke 1:8, 23; 2:27, 36-37, 46; 4:9; 10:32; 19:45-47; 20:1; 21:1, 5, 37-38; 23:45; 24:53; Acts 2:46; 3:1-8; 4:1; 5:12,
20-26, 42; 21:23-30).
1787 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 8
J O H N 8 : 2 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1788

own but say only what the Father taught me. They replied, “We aren’t illegitimate chil- 8:29
John 4:34; 6:38; 8:16;
29And the one who sent me is with me—he dren! God himself is our true Father.” 14:10; 16:32
has not deserted me. For I always do what 42Jesus told them, “If God were your Fa- 8:30
John 7:31
pleases him.” Then many who heard him ther, you would love me, because I have
30 f
pisteuō (4100)
say these things fbelieved in him. come to you from God. I am not here on my John 12:11

8:31
own, but he sent me. 43Why can’t you under- John 15:7
Jesus and Abraham: True Freedom stand what I am say ing? It’s because you 2 Jn 1:9
31Jesus said to the people who believed in
can’t even hear me! 44For you are the chil- 8:32
him, “You are truly my disciples if you re- dren of your father the gdev il, and you love Rom 8:2
2 Cor 3:17
main faithful to my teachings. 32And you to do the evil things he does. He was a mur- Gal 5:1, 13
will know the truth, and the truth will set derer from the beginning. He has always 8:33
Matt 3:9
you free.” hated the truth, because there is no truth in Luke 3:8
33“But we are descendants of Abraham,” 8:34
him. When he lies, it is consistent with his Rom 6:16, 20
they said. “We have never been slaves to character; for he is a liar and the father of 2 Pet 2:19
anyone. What do you mean, ‘You will be set lies. 45So when I tell the truth, you just natu- 8:35
free’?” rally don’t believe me! 46Which of you can
Gen 21:10
Gal 4:30
34Jesus replied, “I tell you the truth, every-
truthfully accuse me of sin? And since I am 8:39
one who sins is a slave of sin. 35A slave is not telling you the truth, why don’t you believe Matt 3:9
John 8:33
a permanent member of the family, but a me? 47Anyone who belongs to God listens Gal 3:7, 14, 29
son is part of the family forever. 36So if the gladly to the words of God. But you don’t lis- 8:41
Deut 32:6
Son sets you free, you are truly free. 37Yes, ten because you don’t belong to God.” Isa 63:16; 64:8
I realize that you are descendants of Abra- 48The people retorted, “You Samaritan Mal 1:6
8:42
ham. And yet some of you are try ing to kill dev il! Didn’t we say all along that you were 1 Jn 5:1
me because there’s no room in your hearts possessed by a demon?” 8:44
for my message. 38I am telling you what I 49“No,” Jesus said, “I have no demon in me. Gen 3:4; 4:9
1 Jn 3:8
saw when I was with my Father. But you are For I honor my Father—and you dishonor g
diabolos (1228)
Eph 4:27
follow ing the advice of your father.” me. 50And though I have no wish to glorify 8:45
39“Our father is Abraham!” they declared.
myself, God is going to glorify me. He is the John 18:37
“No,” Jesus replied, “for if you were really true judge. 51I tell you the truth, anyone 8:47
1 Jn 4:6
the children of Abraham, you would follow who obeys my teaching will never die!”
8:50
his example. 40Instead, you are try ing to 52The people said, “Now we know you are John 5:41
kill me because I told you the truth, which possessed by a demon. Even Abraham and 8:51
John 5:24; 11:25-26
I heard from God. Abraham never did such the prophets died, but you say, ‘Anyone who
8:53
a thing. 41No, you are imitating your real obeys my teaching will never die!’ 53Are you John 4:12
father.” greater than our father Abraham? He died,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
on 1:51. The synoptic Gospels describe 3:1-15). The people misunderstood 8:41 your real father: Jesus knew who
Jesus as predicting his death three times what it meant to be set free. Jesus was controlled them. We aren’t illegiti-
(e.g., Mark 8:31; 9:31; 10:33-34). John not referring to freedom from human mate children! This was both a defense
parallels this (3:14; 8:28; 12:33-34), show- slavery; he meant spiritual bondage and an attack. In Greek, the pronoun
ing that the Father governs his Son’s fate. to sin (8:34). Truth, not their religious we is emphatic: “We [in contrast to you]
8:30 Once again, the festival audi- heritage, would free them (8:32; Rom are not illegitimate,” implying that
ence was divided. Earlier, the debate 6:17; 8:2; 1 Jn 3:4, 8, 9). Jesus was illegitimate (see Matt 1:18-25).
concluded with plans to arrest Jesus 8:35 Jesus unfolded the logic of his 8:44 Since the unbelieving people did
(8:20). Now many . . . believed in him, argument: If Israel is a spiritual slave, it not love Jesus (8:42; 1 Jn 5:1), they were
convinced that he was telling the truth. has the same insecurity as any slave in not children of the Father in heaven
However, once Jesus’ full identity was a household. Members of a family are who sent his beloved Son (8:47). Their
disclosed their faith was sorely chal- secure, slaves are not. Only Jesus can true spiritual ancestry was revealed in
lenged (8:31-59). change the status of slaves and make their desire to kill God’s Son. This was
8:31-32 Discipleship is more than them free and secure. the work of the devil, who brought
knowing who Jesus is. It is also about 8:37-41 The leaders’ plot to kill Jesus death to the world (see Gen 3:1-20;
obeying his teachings (3:36; 14:15, 21, (5:18) unmasked their true identity. Rom 5:12-14).
23; 15:10). Because Jesus is the truth They belonged to a different household, 8:48-49 By calling Jesus a Samaritan
(14:6), knowing him brings discernment and their father was not Jesus’ Father. devil, his opponents turned his charges
of what is true and what is false. set They were relying on the fact that their back on him with a racial slur (see
you free: The truth brings freedom from ancestral father was Abraham, but Jesus note on 4:4-6). Their statement that
darkness, falsehood, and sin. challenged their spiritual pedigree. The Jesus was demon possessed (also 7:20;
8:33 Jesus challenged a widely held as- climax of his challenge comes in 8:44. 8:52; 10:20) countered his claim that
sumption about Israel’s status as God’s 8:39 if you were really the children they were linked to Satan (8:44). Jesus
chosen people. Their heritage as descen- of Abraham, you would follow his rightly replied that these words were
dants of Abraham had inspired feelings example: Some manuscripts read if a profound dishonor. In fact, it was a
of privilege and immunity rather than you are really the children of Abraham, serious and unforgivable offense (Mark
obligation and responsibility (cp. Amos follow his example. 3:22-29).
1789 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 9 : 9

8:54
John 16:14; 17:5
and so did the prophets. Who do you think 2“Rabbi,”
his disciples asked him, “why was
8:55 you are?” this man born blind? Was it because of his
John 7:28-29; 15:10 own sins or his parents’ sins?”
54Jesus answered, “If I want glory for my-
8:56 3“It was not because of his sins or his par-
Gen 18:18; 22:17-18 self, it doesn’t count. But it is my Father who
Matt 13:17
Heb 11:13
ents’ sins,” Jesus answered. “This happened
will glorify me. You say, ‘He is our God,’ 55but
8:58 you don’t even know him. I know him. If I so the power of God could be seen in him.
Exod 3:14 4We must quickly car ry out the tasks as-
said other wise, I would be as great a liar as
Isa 43:10, 13
John 1:1; 8:24, 28 you! But I do know him and obey him. 56Yoursigned us by the one who sent us. The night
9:2 father Abraham rejoiced as he looked for- is coming, and then no one can work. 5But
Exod 20:5
Ezek 18:20 while I am here in the world, I am the light
ward to my coming. He saw it and was glad.”
Luke 13:2
John 9:34 of the world.”
57The people said, “You aren’t even fifty

9:3 years old. How can you say you have seen 6Then he spit on the ground, made mud
John 11:4
Abraham?” with the saliva, and spread the mud over the
9:4
John 5:17; 11:9; 12:35
58Jesus answered, “I tell you the truth,blind man’s eyes. 7He told him, “Go wash
9:5 before Abraham was even born, I A M!” 59Atyourself in the pool of Siloam” (Siloam
Isa 49:6
John 1:4-5, 9; 8:12; means “sent”). So the man went and washed
that point they picked up stones to throw at
12:46 him. But Jesus was hidden from them and and came back seeing!
9:6 8His neighbors and others who knew
Mark 8:23 left the Temple.
9:7 him as a blind beggar asked each other,
2 Kgs 5:10
Isa 35:5 Jesus Brings Light to the Blind “Isn’t this the man who used to sit and beg?”
9:8
Acts 3:10 9 As Jesus was walking along, he saw a 9Some said he was, and others said, “No, he
man who had been blind from birth. just looks like him!”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Disciples of Jesus (9:1-41)

John 8:31-32; 12:25- In the first half of John’s Gospel, he introduces a variety of people who model true disciple-
26; 13:35; 18:36 ship (see 1:19-51; 4:1-42; 9:1-41). Taken together, John provides a profile of the mature
Matt 5:11; 9:9-10;
10:16-22; 13:52; follower, or “disciple,” of Christ.
16:24-28; 24:9; What is this profile of a disciple? (1) Disciples know who Jesus is. In each story, titles for
27:57-58
Mark 15:40-41 Jesus identify him correctly (see, e.g., 1:25, 34, 36, 38, 41; 4:19, 25, 31; 9:2, 17, 22). (2) Dis-
Luke 14:26-33 ciples believe in Jesus. They see Jesus’ mighty works, listen to his profound words, and believe
Acts 9:2
Rom 15:5 (see 1:50; 4:39-41; 9:35-38; see also 20:8, 25-31). (3) Jesus’ disciples understand that they must
1 Cor 3:4-11 follow him if their discipleship is to be successful (1:37-43; 8:12; 10:4-5, 27; 12:26; 21:19-22).
Eph 1:1 Following implies genuine devotion, leaving what we have to embrace the journey with Jesus.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8:53 Who do you think you are? This eternity. I AM: This title is reminiscent 9:2 The disciples assumed that
question was antagonistic and aggres- of God’s name given on Mount Sinai someone’s sin—the man’s or his par-
sive. However, if Jesus is immortal, (Exod 3:14; cp. John 4:26; Isa 43:11-13; ents’—had caused him to be born blind.
ruling over life and death, then he is 48:12). Jesus corrected this common belief (9:3).
greater than Abraham, the prophets, or 8:59 Jesus’ audience finally understood
any of the greatest people in Israel’s 9:4 We must quickly carry out the tasks
his claim to divinity (8:58), and they assigned us by the one who sent us:
history (8:58). were furious. They believed they had Other manuscripts read I must quickly
8:54 our God: Some manuscripts read heard blasphemy and picked up stones carry out the tasks assigned me by the
your God. to throw at him, which was the proper one who sent me; still others read We
8:56 Like his opponents, Jesus appealed legal response (Lev 24:16). Jesus was must quickly carry out the tasks assigned
hidden from them because God had
to Abraham. Rabbis taught that God us by the one who sent me.
appointed a different time for his death
had given Abraham prophetic insight,
(see note on 12:23; see also 7:30, 44; 9:5 I am the light of the world: See
teaching him about the coming age of
Luke 4:29-30). note on 8:12.
the Messiah.
9:1-41 At the Festival of Shelters 9:6 During the NT era, saliva was used
8:57 How can you say you have seen
(chs 7–8), Jesus claimed to be the light for medical purposes (see Mark 7:32-35;
Abraham? (Some manuscripts read How
of the world (8:12). Now John tells 8:22-25).
can you say Abraham has seen you?):
about Jesus giving light, both physically
The Jewish leaders misunderstood and spiritually, to a blind man who 9:7 Siloam, a pool at the south end of
Jesus: He was talking about his divine lived in darkness (see 9:5). The story the city of Jerusalem, was the source of
pre-existence, not his physical age. ends with a splendid reversal of roles: water for the ceremonies at the Festival
8:58 before Abraham was even born, I The blind man who was assumed to be of Shelters. Siloam means “sent”: This
AM! (Or before Abraham was even born, in spiritual darkness could see God’s phrase contained a double meaning:
I have always been alive; Greek reads light, whereas the Pharisees, who could Jesus, who has been sent by God (4:34;
before Abraham was, I am.) Jesus’ life see physically and were thought to be 5:23, 37; 7:28; 8:26; 12:44; 14:24), told
spans the past from before creation (1:1- enlightened, were shown to be spiritu- the blind man to wash in the pool
2) and sweeps beyond the present into ally blind. called “sent.”
J O H N 9 : 1 0 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1790

But the beggar kept say ing, “Yes, I am the because they were afraid of the Jew ish lead- 9:14
Luke 13:14
same one!” ers, who had announced that anyone say ing John 5:9
10They asked, “Who healed you? What Jesus was the Messiah would be expelled 9:16
John 3:2; 7:43
happened?” from the synagogue. 23That’s why they said, 9:17
11He told them, “The man they call Jesus “He is old enough. Ask him.” Matt 21:11
made mud and spread it over my eyes and 24So for the second time they called in 9:22
Luke 6:22
told me, ‘Go to the pool of Siloam and wash the man who had been blind and told him, John 7:13; 12:42;
yourself.’ So I went and washed, and now I “God should get the glory for this, because 16:2; 19:38
Acts 5:13
can see!” we know this man Jesus is a sinner.” 9:24
12“Where is he now?” they asked. 25“I don’t know whether he is a sinner,” Josh 7:19
“I don’t know,” he replied. the man replied. “But I know this: I was 9:28
John 5:45
13Then they took the man who had been
blind, and now I can see!” 9:29
blind to the Pharisees, 14because it was on 26“But what did he do?” they asked. “How John 8:14
the Sabbath that Jesus had made the mud did he heal you?” 9:31
Job 27:8-9
and healed him. 15The Pharisees asked the 27“Look!” the man exclaimed. “I told you Ps 34:15; 66:18;
man all about it. So he told them, “He put once. Didn’t you listen? Why do you want to 145:19
Prov 15:29
the mud over my eyes, and when I washed it hear it again? Do you want to become his dis- Isa 1:15
Jer 11:11; 14:12
away, I could see!” ciples, too?” Mic 3:4
16Some of the Phar isees said, “This man 28Then they cursed him and said, “You Zech 7:13
Jesus is not from God, for he is working on are his disciple, but we are disciples of
9:33
John 3:2
the Sabbath.” Others said, “But how could Moses! 29We know God spoke to Moses, but 9:34
an ordinary sinner do such miraculous we don’t even know where this man comes John 9:2
signs?” So there was a deep division of opin- from.”
9:37
John 4:26
ion among them. 30“Why, that’s very strange!” the man re- 9:39
17Then the Phar isees again questioned Luke 4:18
plied. “He healed my eyes, and yet you don’t
the man who had been blind and demanded, know where he comes from? 31We know
9:40
Rom 2:19
“What’s your opinion about this man who that God doesn’t listen to sinners, but he is
healed you?” ready to hear those who worship him and
The man replied, “I think he must be a do his will. 32Ever since the world began, no
prophet.” one has been able to open the eyes of some-
18The Jew ish leaders still refused to be-
one born blind. 33If this man were not from
lieve the man had been blind and could now God, he couldn’t have done it.”
see, so they called in his parents. 19They 34“You were born a total sinner!” they an-
asked them, “Is this your son? Was he born swered. “Are you try ing to teach us?” And
blind? If so, how can he now see?” they threw him out of the synagogue.
20His parents replied, “We know this is
our son and that he was born blind, 21but Spiritual Blindness
we don’t know how he can see or who 35When Jesus heard what had happened, he

healed him. Ask him. He is old enough to found the man and asked, “Do you believe
speak for himself.” 22His parents said this in the Son of Man?”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
9:11 The blind man identified Jesus and 9:20-22 His parents confirmed that from God. Once his true identity was
testified strongly about him. The man their son had been born blind, but they known, belief and discipleship should
was healed of his physical infirmity, hesitated to judge how he could see have followed, but the Jewish leaders
gained increasing spiritual insight (9:17, because they were afraid of the social were willfully blind.
33), and became Jesus’ disciple (9:38; consequences. 9:32-33 Only God could do something
cp. 5:11-15). 9:24 God should get the glory for this: such as open the eyes of someone born
9:13 The Pharisees (see 1:24) were Or Give glory to God, not to Jesus; Greek blind. By healing the man, Jesus offered
arbiters of legal interpretation, so the reads Give glory to God. Cp. Josh 7:19. the Jewish leaders an unquestionable
community looked to them to explain 9:28-29 The Pharisees could not defeat sign that he was from God and was the
this miracle. Rather than celebrate the the logic of the miraculous sign (9:24- Messiah (cp. Ps 146:8; Isa 35:5; 42:7).
healing, these religious leaders inter- 25, 30-33), so they turned from reason 9:34 Discipline such as being thrown
rogated the man because Jesus had and cursed him (see 9:34). The harsh out of the synagogue was not uncom-
performed the miracle on the Sabbath division between Jesus and the religious mon. It brought social isolation that
(see 5:16-18). leaders was clear. They considered might require the man’s departure
9:17 The man had already identified those who followed Jesus to have from the village. Such serious persecu-
his healer (9:11, 16). Now he made his rejected Moses and Judaism. tion was precisely what Jesus predicted
own spiritual judgment, calling Jesus 9:30 The Jewish leaders did not know for his followers (15:18-27; 16:2).
a prophet. where Jesus came from. The man’s 9:35-38 Jesus pressed the man who had
9:18 The Pharisees wanted to discount astonishment was understandable—a been blind to understand the miracle
the miracle and hoped the man’s healing like this was unprecedented. and the identity of his healer. Immedi-
parents would deny the healing. Jesus’ works confirmed his origin as ately, the man expressed faith and gave
1791 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 1 0 : 1 2

9:41 36The man answered, “Who is he, sir? I of the sheep. 3The gatekeeper opens the
John 15:22
10:2 want to believe in him.” gate for him, and the sheep recog nize his
Acts 20:28 37“You have seen him,” Jesus said, “and he voice and come to him. He calls his own
10:4
Ps 80:1
is speaking to you!” sheep by name and leads them out. 4After
John 10:27 38“Yes, Lord, I believe!” the man said. And he has gathered his own flock, he walks
10:6 he worshiped Jesus. ahead of them, and they follow him because
John 16:25 39Then Jesus told him, “I entered this they know his voice. 5They won’t follow a
10:7
John 14:6 world to render judg ment—to give sight to stranger; they will run from him because
10:8 the blind and to show those who think they they don’t know his voice.”
Jer 23:1-2 6Those who heard Jesus use this illustra-
Ezek 34:2-3 see that they are blind.”
10:9
40Some Phar isees who were standing tion didn’t understand what he meant, 7so
Ps 118:20
John 14:6
nearby heard him and asked, “Are you say- he explained it to them: “I tell you the truth,
10:10 ing we’re blind?” I am the gate for the sheep. 8All who came
John 5:40 41“If you were blind, you wouldn’t be before me were thieves and robbers. But
Acts 20:29
2 Pet 2:1 guilty,” Jesus replied. “But you remain guilty the true sheep did not listen to them. 9Yes,
10:11 because you claim you can see. I am the gate. Those who come in through
Isa 40:11
Ezek 34:11-16, 23
me will be saved. They will come and go
Heb 13:20 Jesus and the Festival of Dedication (10:1-42) freely and will find good pastures. 10The
1 Pet 2:25
1 Jn 3:16 The Good Shepherd and His Sheep thief’s purpose is to steal and kill and de-
Rev 7:17
h
poimēn (4166)
John 10:12 10 “I tell you the truth, anyone who
sneaks over the wall of a sheepfold,
rather than going through the gate, must
stroy. My purpose is to give them a rich and
satisfying life.
11“I am the good hshepherd. The good
surely be a thief and a robber! 2But the one h
shepherd sacrifices his life for the sheep.
who enters through the gate is the shepherd 12A hired hand will run when he sees a wolf

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Jesus reverence due only to God (9:38; 10:1-21 This illustration of a shepherd 10:4 A good shepherd always leads his
cp. 20:28). and his sheep assumes a Middle Eastern sheep; he never drives them. When
9:35 Son of Man: Some manuscripts understanding of shepherding and they recognize his voice, they trust his
read the Son of God. “Son of Man” is draws on OT tradition deeply embed- leadership and follow him.
a title Jesus used for himself (1:51; ded in first-century Jewish culture. God 10:7 I am: See note on 6:35. A good
3:13, 14; 5:27; 6:27, 53, 62; 8:28). The was the shepherd of Israel (Gen 49:24; shepherd is known for guarding the
Greek translates a Hebrew and Aramaic Ps 23; 78:52-53; Isa 40:10-11). Spiritual sheep at the gate as a sentry.
phrase meaning “human being.” People and political leaders of Israel were also
shepherds of God’s people, the flock of 10:8 Some manuscripts do not include
were not completely sure what Jesus before me.
meant by it (see 12:34). However, it God (Isa 56:9-12; Jer 23:1-4; Ezek 34).
signifies Jesus’ identity as both human Jesus’ sermon builds on the occasion 10:9 will be saved (or will find safety):
and as the Messiah (cp. Dan 7:13-14). of Hanukkah (see 10:22) to address the As gatekeeper, Jesus keeps away those
theme of shepherds, using this festival who might harm his sheep, keeping
9:38-39 Some manuscripts do not as an opportunity to reflect on Israel’s his sheep inside the pen where they
include “Yes, Lord, I believe!” the man leaders (“shepherds”) in light of Ezek 34. are safe.
said. And he worshiped Jesus. Then Jesus presents himself as the only good
Jesus told him. 10:10 Jesus’ followers must be wary of
shepherd (10:11-14). bad shepherds who desire to steal and
9:39 those who think they see: Literally 10:1 A wilderness shepherd would kill and destroy. As the Hanukkah story
those who see. build a sheepfold, a pen with low stone was told to the Jewish people (see note
9:40-41 Are you saying we’re blind? walls topped by thorny branches to on 10:22), they were reminded about
Jesus answered that those who claim to hold his sheep at night and protect false religious leaders whose failures
hold all religious truth will discover that them from danger. The pen had one had led to the loss of God’s Temple in
they are blind, while those who recog- gate (or opening in the wall) that was Jerusalem.
nize their spiritual poverty will find true closed with branches. Any invasion of 10:11-14 I am: See note on 6:35. The
sight. In the story, the blind man and the pen was a threat to the flock. A good shepherd leads his sheep, finds
his family frequently confessed that bad shepherd was like a thief and a food and water, and locates paths in
they did not know, while the Pharisees robber. He exploited the sheep for his the wilderness (see Ps 23). The good
repeatedly stated their confidence own interests and did not care for or shepherd stands between his sheep
and remained guilty because of their nurture them. Bad shepherds took the and danger (10:11) and fights to protect
religious pride. If they had confessed sheep’s milk and wool for themselves them. The OT describes God as Israel’s
their ignorance and admitted their and butchered the sheep without shepherd (Ps 23; 80:1; Isa 40:10-11).
spiritual blindness, they would be guilt- providing for the animal’s safety (Ezek The leaders of God’s people should
less. Instead, their conscious and willful 34:3; see Isa 56:11; Jer 23:1-4). This was shepherd their flock as God does (Ezek
rejection of Jesus established their guilt. Jesus’ most stinging indictment of the 34:23). However, the leaders of Israel in
10:1-42 Chapter 10 continues the Jewish leaders. Jesus’ time were bad shepherds.
series of festival sermons (see note on 10:3 the sheep recognize his voice: The 10:11-13 Small villages often created
5:1–10:42). Jesus now moves to Hanuk- Middle Eastern shepherd is well known communal flocks and employed a hired
kah (the Festival of Dedication), the tim- for having intimate knowledge of the hand to tend the sheep. However, an
ing of which is crucial to understanding sheep. Sheep are led with flute tunes, employee lacked the commitment of a
the story (see note on 10:22). songs, or verbal commands. true shepherd. The wilderness of Judea
J O H N 1 0 : 1 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1792

coming. He will abandon the sheep because like that?” 21Others said, “This doesn’t 10:12
i
poimēn (4166)
they don’t belong to him and he isn’t their sound like a man possessed by a demon! John 21:16

i
shepherd. And so the wolf attacks them Can a demon open the eyes of the blind?” 10:14
2 Tim 2:19
and scatters the flock. 13The hired hand
runs away because he’s working only for Jesus at Hanukkah 10:15
Matt 11:27
22It was now winter, and Jesus was in Jerusa-
the money and doesn’t really care about the 10:16
sheep. lem at the time of Hanukkah, the Festival of Isa 56:8
Ezek 37:24
14“I am the good shepherd; I know my Dedication. 23He was in the Temple, walking John 11:52
own sheep, and they know me, 15just as my through the section known as Solomon’s Eph 2:14-18
10:17-18
Father knows me and I know the Father. So Colonnade. 24The people surrounded him Phil 2:8-9
I sacrifice my life for the sheep. 16I have and asked, “How long are you going to keep Heb 5:8; 7:16

other sheep, too, that are not in this sheep- us in suspense? If you are the Messiah, tell 10:23
Acts 3:11; 5:12
fold. I must bring them also. They will listen us plainly.” 10:24
25Jesus replied, “I have already told you, Luke 22:67
to my voice, and there will be one flock with
one shepherd. and you don’t believe me. The proof is 10:25
John 5:36; 10:38;
17“The Father loves me because I sacri- the work I do in my Father’s name. 26But 14:11
fice my life so I may take it back again. 18No you don’t believe me because you are not 10:26
John 8:47
one can take my life from me. I sacrifice it my sheep. 27My sheep listen to my voice; 10:28
voluntarily. For I have the authority to lay it I know them, and they follow me. 28I give John 6:37, 39; 17:12
down when I want to and also to take it up them eter nal life, and they will never per- 10:29
John 14:28
again. For this is what my Father has com- ish. No one can snatch them away from 17:2, 6, 24
manded.” me, 29for my Father has given them to me, 10:30
John 1:1; 10:38; 14:8-
19When he said these things, the people and he is more powerful than anyone else. 11; 17:21-24
were again divided in their opinions about No one can snatch them from the Father’s
him. 20Some said, “He’s demon possessed hand. 30The Father and I are one.”
and out of his mind. Why listen to a man 31Once again the people picked up

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
had many predators. When a wolf or 10:22 Hanukkah was a winter festival 10:25-42 In Jesus’ final public presenta-
other predators attacked, the hired that commemorated the rededication tion of evidence about himself in this
hand would run rather than defend the of the Temple after it had been defiled Gospel, he gives an exhaustive state-
sheep. Jesus will never do this; he will by Antiochus IV (175–163 BC). Two ment of his identity (10:30).
always stand between his sheep and hundred years before Christ, Greek 10:25 Jesus had already provided the
danger. soldiers captured and pillaged the Jewish people and their religious lead-
10:14-17 I sacrifice my life for the Jerusalem Temple, took its treasures ers with sufficient proof that he is the
sheep: Jesus was alluding to his crucifix- and artifacts, and made it unusable for Son of God. The problem was not lack
ion (ch 19). worship. In the winter of 165–164 BC, of information, but their unwillingness
a Jewish army led by Judas Maccabeus to believe him.
10:15 The Father and the Son share a reclaimed the Temple and rededicated
profound intimacy, which Jesus shares it to the Lord. The Festival of Hanukkah 10:27-29 As the good shepherd, Jesus
with his sheep through the Holy Spirit (“dedication”) marked this dedication would die for his sheep and secure
(14:23-31; 15:1-11). (see 1 Maccabees 3–4; 2 Maccabees them from all predators and thieves
10:16 other sheep: Believers outside 8:1–10:8). During the festival, priests (10:1, 8, 11; cp. Ezek 34:22-23). The
Judaism would one day join Jesus’ examined their commitment to service, power of the Father, appearing in Christ,
sheepfold (see 11:52). In Jesus’ vision for using Ezek 34 as their principal text for keeps his sheep safe. Believers cannot
his people, Jewish and Gentile believers reflection (also Jer 23:1-4; 25:32-38; be taken from Jesus because no one is
from diverse cultures would become Zech 11). At this Hanukkah celebration, more powerful than he is. Their security
one flock with one shepherd (17:20-23). Jesus used the shepherd theme from is not sustained by their own efforts,
Ezek 34 to distinguish between himself but by Christ. The word snatch implies
10:18 No one can take my life from violence (as in 6:15).
me: The Son’s death was voluntary. as the good shepherd (10:11) and
Jesus was not a martyr or a victim. His Israel’s current religious leaders as bad 10:29 for my Father has given them
decision to die was freely given in obe- shepherds (10:10, 12-13). to me, and he is more powerful than
dience and intimate relationship with 10:23 Massive covered colonnades anyone else: Other manuscripts read
his Father (see Acts 2:23-24). Jesus’ surrounded the four sides of the central for what my Father has given me is
resurrection was not an afterthought in courtyard of the Temple. Solomon’s Col- more powerful than anything; still
which God rescued his Son from tragedy. onnade, on the east, provided shelter others read for regarding that which
God could not be contained by a tomb, from winter weather. my Father has given me, he is greater
and since Jesus and the Father are one, than all.
10:24 The people who surrounded Jesus
Jesus possessed the authority to rise might have been seeking clarity, or 10:30 The Father and the Son are two
from death. they might have been hostile. In Luke separate persons with one purpose and
10:19-21 Jesus divided his audience yet 21:20 and Heb 11:30, the same word nature (1:1, 14; 14:9; 20:28). This is the
again (see also 6:66-69; 7:43; 9:16), in- describes how Jerusalem and Jericho basis of Jesus’ power to protect God’s
spiring either opposition or faith. He’s were surrounded before being de- flock (10:28-29) and a stunning expres-
demon possessed: Cp. 7:20; 8:48-49, 52. stroyed; in Acts 14:20 it refers to Paul’s sion of Jesus’ divinity.
people: Literally Jewish people; also in disciples rallying around him after he 10:31-33 The people realized Jesus’
10:24, 31. was injured. meaning (see 10:33) and wanted to
1793 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 1 1 : 1 1

10:33
Lev 24:16
stones to kill him. 32Jesus said, “At my Fa- Foreshadowing Jesus’ Death and
Matt 26:63-66 ther’s direction I have done many good Resurrection (11:1–12:50)
John 1:1, 18; 5:18;
20:28 works. For which one are you going to Lazarus: A Model of Jesus’ Resurrection
Rom 9:5
Phil 2:6
Titus 2:13
2 Pet 1:1
stone me?”
33They replied, “We’re stoning you not
for any good work, but for jblasphemy! You,
11 A man named Lazarus was sick. He
lived in Bethany with his sisters,
Mary and Martha. 2This is the Mary who
1 Jn 5:20
j
blasphēmia (0988)
Eph 4:31
a mere man, claim to be God.” later poured the expensive perfume on the
34Jesus replied, “It is writ ten in your own Lord’s feet and wiped them with her hair.
10:34
*Ps 82:6 Scriptures that God said to cer tain leaders Her brother, Lazarus, was sick. 3So the two
10:36 of the people, ‘I say, you are gods!’ 35And sisters sent a message to Jesus telling him,
John 5:17-20
you know that the Scriptures cannot be “Lord, your dear friend is very sick.”
10:42
John 2:23; 7:31; 8:30; altered. So if those people who received 4But when Jesus heard about it he said,
11:45; 12:11, 42 God’s message were called ‘gods,’ 36why do “Lazarus’s sickness will not end in death.
11:1
Matt 21:17
you call it blasphemy when I say, ‘I am the No, it happened for the glory of God so that
Luke 10:38 Son of God’? After all, the Father set me the Son of God will receive glory from this.”
11:2 apart and sent me into the world. 37Don’t 5So although Jesus loved Mar tha, Mary, and
John 12:3
believe me unless I car ry out my Father’s Lazarus, 6he stayed where he was for the
11:4
John 9:3 work. 38But if I do his work, believe in the
next two days. 7Finally, he said to his disci-
11:8 ev idence of the miraculous works I have
John 8:59; 10:31 ples, “Let’s go back to Judea.”
k
rhabbi (4461) done, even if you don’t believe me. Then 8But his disciples objected. “ kRabbi,” they
John 20:16
you will know and understand that the Fa-
11:9 ther is in me, and I am in the Father.” said, “only a few days ago the people in Ju-
John 9:4
39Once again they tried to ar rest him, dea were try ing to stone you. Are you going
11:10
John 12:35 but he got away and left them. 40He went there again?”
9Jesus replied, “There are twelve hours of
11:11 beyond the Jordan River near the place
Dan 12:2
Matt 9:24; 27:52 where John was first baptizing and stayed daylight every day. During the day people
Mark 5:39 there awhile. 41And many followed him. can walk safely. They can see because they
Luke 8:52
“John didn’t per form miraculous signs,” have the light of this world. 10But at night
they remarked to one another, “but every- there is danger of stumbling because they
thing he said about this man has come have no light.” 11Then he said, “Our friend
true.” 42And many who were there be- Lazarus has fallen asleep, but now I will go
lieved in Jesus. and wake him up.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
kill him. The problem was not Jesus’ Jesus found little faith among the 11:2 Mary who later poured the ex-
good works, but his claim to divinity religious leaders in the holy city of pensive perfume on the Lord’s feet and
(see 6:42, 60; 7:29-30). Committing Jerusalem, in the desert he found many wiped them with her hair: This incident
blasphemy was punishable by stoning who . . . believed. is recorded in ch 12.
(Lev 24:23; see John 8:59). 11:1-57 The raising of Lazarus fore- 11:3 The two sisters had a dilemma.
10:34-36 your own Scriptures: Literally shadows Jesus’ own coming death and They knew Jesus’ power as a healer,
your own law. See Ps 82:6. I say, you resurrection. Even the description of but they also realized that his return
are gods! If the word god could be Lazarus’ grave (11:38, 44) prefigures to Judea would entail personal risk
applied to people other than the Lord, Jesus’ grave (20:1, 7). Shortly after this (11:8).
then Jesus was not breaking the law event, Jesus was anointed for burial 11:4 Jesus’ response paralleled his
by referring to himself in this way. Yet (12:3) and the hour of his glorification words about the man born blind (9:1-5).
Jesus is not just any son of God; he is began (12:23). Jesus already knew that Lazarus was
the Son of God who was sent . . . into 11:1 In Hebrew, Lazarus is a short- dead (11:14); he was talking about Laza-
the world. ened form of Eleazar (“God helps”). rus’ resurrection (11:43), which would
10:38 Jesus’ miraculous works should Among Jews in the first century, it bring glory to God.
help true believers know and under- was the fourth-most-common name 11:6 The trip from where Jesus was
stand that the full reality of God dwells for a man (see also Luke 16:19-31). staying (see 10:40) to Jerusalem would
in Jesus. Bethany was a small village east of have taken only one day, but Jesus
10:40 His revelation to the Jewish lead- Jerusalem just over the Mount of Ol- followed his own sense of timing (2:4;
ers now complete, Jesus retired to the ives (11:18), where Jesus often stayed 7:5-9) and would not be compelled by
region beyond the Jordan River where when he was in Jerusalem. Jesus others.
John the Baptist had once worked and would have traveled through Bethany 11:8 The disciples were rightly
where Jesus was baptized. on the way to Jerusalem because most worried about the risk (7:25; 8:37,
Jews used a route going east from 44, 59; 10:31, 39). people: Literally
10:41 everything he said about this Jerusalem, down to Jericho, and north
man has come true: See 1:19-51; Jewish people; also in 11:19, 31, 33, 36,
to Galilee. Mary and Martha were 45, 54.
3:22-36. The fulfillment of John the sisters (Luke 10:38-42). Martha was
Baptist’s predictions confirms both probably older; she was the host in
that he was a prophet and that what Luke’s story and here represented the
he said about Jesus was true. family. Mary later anointed Jesus with
10:42 This is a note of irony. While perfume (12:1-8).
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12The disciples said, “Lord, if he is sleep- believed you are the Messiah, the Son of 11:16
Matt 10:3
ing, he will soon get better!” 13They thought God, the one who has come into the world John 14:5; 20:24-28;
21:2
Jesus meant Lazarus was simply sleeping, from God.” 28Then she returned to Mary. Acts 1:13
but Jesus meant Lazarus had died. She called Mary aside from the mourn- 11:17
14So he told them plainly, “Lazarus is ers and told her, “The Teacher is here and John 11:39

dead. 15And for your sakes, I’m glad I wasn’t wants to see you.” 29So Mary immediately 11:20
Luke 10:38-42
there, for now you will really believe. Come, went to him. 11:22
30Jesus had stayed outside the village, at John 16:30
let’s go see him.”
16Thomas, nicknamed the Twin, said to the place where Martha met him. 31When 11:23-24
Dan 12:2
his fellow disciples, “Let’s go, too—and die the people who were at the house consoling John 5:28-29
with Jesus.” Mary saw her leave so hastily, they assumed Acts 24:15
Phil 3:21
17When Jesus ar rived at Bethany, he was she was going to Lazarus’s grave to weep. 1 Thes 4:14

told that Lazarus had already been in his So they followed her there. 32When Mary 11:24
a
anastasis (0386)
grave for four days. 18Bethany was only a arrived and saw Jesus, she fell at his feet and Acts 1:22

few miles down the road from Jerusalem, said, “Lord, if only you had been here, my 11:25
19and many of the people had come to con- brother would not have died.” John 1:4; 3:36; 5:21;
6:39-40; 14:6
33When Jesus saw her weeping and saw Col 1:18; 3:4
sole Martha and Mary in their loss. 20When 1 Jn 1:1-2; 5:10-11
the other people wailing with her, a deep an- Rev 1:17-18
Martha got word that Jesus was coming, she
ger welled up within him, and he was deeply 11:26
went to meet him. But Mary stayed in the troubled. 34“Where have you put him?” he John 8:51
house. 21Martha said to Jesus, “Lord, if only asked them. 11:27
Matt 16:16
you had been here, my brother would not They told him, “Lord, come and see.” John 6:14
have died. 22But even now I know that God 35Then Jesus wept. 36The people who were 11:35
will give you whatever you ask.” standing nearby said, “See how much he
Luke 19:41
23Jesus told her, “Your brother will rise 11:37
loved him!” 37But some said, “This man John 9:6-7
again.” healed a blind man. Couldn’t he have kept 11:39
24“Yes,” Mar tha said, “he will rise when John 11:17
Lazarus from dy ing?”
everyone else arises, at the last day.” 38Jesus was still angry as he ar rived at the
25Jesus told her, “I am the resur rection
tomb, a cave with a stone rolled across its
and the life. Anyone who believes in me will entrance. 39“Roll the stone aside,” Jesus told
live, even after dy ing. 26Everyone who lives them.
in me and believes in me will never ever die. But Martha, the dead man’s sister, pro-
Do you believe this, Martha?” tested, “Lord, he has been dead for four
27“Yes, Lord,” she told him. “I have always days. The smell will be terrible.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
11:16 Thomas, nicknamed the Twin 11:22 whatever you ask: Martha was surprised at the power he held.
(literally Thomas, who was called Didy- thought that Jesus could still intervene 11:28-32 Mary now joined the scene on
mus): See also 14:5; 20:24; 21:2; Mark in some way. Despite this, she objected the edge of the village, repeating her
3:18. Let’s go, too—and die: Thomas when Jesus wanted to open the tomb sister’s plaintive cry. She fell at Jesus’
knew that previous visits to Judea had (11:39); she wasn’t thinking that Jesus feet, not in worship but in desperate
been dangerous (5:18; 10:31, 39). Trav- would raise her brother from the dead. grief.
eling to Jerusalem now would probably 11:24 when everyone else rises, at the
mean death for Jesus (cp. 11:49-50). 11:33 The loud weeping and wailing
last day: Martha misunderstood (cp. typified public displays of grief in this
11:17 People were buried on the 11:11-13), thinking that Jesus was refer- culture (Mark 5:38), as did beating
same day as their death. John noted ring to the general resurrection of the one’s chest (Luke 18:13). a deep
that Lazarus had been in his grave for dead at the end of time. anger welled up within him (or he was
four days, so the miracle could not be 11:25 Jesus helped Martha to believe in angry in his spirit), and he was deeply
construed as resuscitation. him not simply as a healer, but as one troubled: The Greek word expresses
11:18 was only a few miles: Greek was who vanquishes death. I am the resur- human outrage, fury, and anger. Jesus
about 15 stadia [about 2.8 kilometers]. rection and the life (some manuscripts was furious, not at Martha or Mary,
do not include and the life): Victory over but at the futility of this scene and the
11:19 Life in NT times was lived pub- death is an aspect of living in associa- people’s unbelief in light of the reality
licly. Lazarus’s large extended family, as tion with Jesus. Although his followers of the resurrection.
well as the villagers, had arrived for a are still mortal, they will enjoy eternal
seven-day mourning period. To console 11:39 Lazarus was buried in a tomb
life after death. Regarding Jesus’ I am cut from the rocky hillside; such tombs
the sisters in their loss, there was great statements, see the note on 6:35.
wailing and crying (see 11:33 and note). were common. The tomb was closed
11:26-27 Do you believe this? Jesus was and opened for further burials with a
11:21 Lord, if only you had been here: not asking if Martha believed he could rolling stone that covered the entrance.
Mary later repeated Martha’s words bring Lazarus from the grave. Rather, A central door led to a cave room where
(11:32), because both sisters knew Jesus’ did she believe that life itself is linked burial benches were carved in stone
reputation as a healer. They concluded to Jesus? “Yes, Lord”: Even though along the inner wall. Horizontal burial
that Jesus would have healed Lazarus, the full implications were beyond her chambers were cut along the top edge
but they did not imagine that Jesus comprehension, she acknowledged that of the benches. See the illustration on
would restore him from death. Jesus was indeed the Messiah. Yet she p. 1813.
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11:41 40Jesus responded, “Didn’t I tell you that 49Caiaphas, who was high priest at that
Matt 11:25
11:42 you would see God’s glory if you believe?” time, said, “You don’t know what you’re
John 12:30 41So they rolled the stone aside. Then Jesus talking about! 50You don’t realize that it’s
11:43
Luke 7:14
looked up to heaven and said, “Father, thank better for you that one man should die for
11:47
you for hearing me. 42You always hear me, the people than for the whole nation to be
Matt 26:3-5 but I said it out loud for the sake of all these destroyed.”
11:49 people standing here, so that they will be- 51He did not say this on his own; as high
Matt 26:3
11:50
lieve you sent me.” 43Then Jesus shouted, priest at that time he was led to prophesy
John 18:13-14 “Lazarus, come out!” 44And the dead man that Jesus would die for the entire nation.
11:51 came out, his hands and feet bound in 52And not only for that nation, but to bring
Exod 28:30
Num 27:21 graveclothes, his face wrapped in a head- together and unite all the children of God
11:52 cloth. Jesus told them, “Unwrap him and let scattered around the world.
Isa 49:6
Luke 2:32
him go!” 53So from that time on, the Jew ish lead-
John 10:16
1 Jn 2:2 The Plot to Kill Jesus ers began to plot Jesus’ death. 54As a result,
11:53 45Many of the people who were with Mary Jesus stopped his public ministry among
Matt 26:4
believed in Jesus when they saw this hap- the people and left Jerusalem. He went to
11:55
Exod 12:13 pen. 46But some went to the Pharisees and a place near the wilderness, to the village
2 Chr 30:17-19 told them what Jesus had done. 47Then the of Ephraim, and stayed there with his
Matt 26:1-2
Mark 14:1 leading priests and Pharisees called the disciples.
55It was now almost time for the Jew ish
high council together. “What are we going
to do?” they asked each other. “This man Passover celebration, and many people
certainly performs many miraculous signs. from all over the country arrived in Jeru-
48If we allow him to go on like this, soon salem several days early so they could go
everyone will believe in him. Then the Ro- through the purification ceremony be-
man army will come and destroy both our fore Passover began. 56They kept looking
Temple and our nation.” for Jesus, but as they stood around in the
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Jesus’ Ministry in 11:50-51 it’s better . . . that one man
Judea (11:1–12:19). should die: Caiaphas’s words were
Judea was a Roman ironic. He meant that it was better for
prefecture under a revolutionary to die than to have the
Pontius Pilate (see Romans crush the entire Jewish nation.
profile, p. 1691). But Caiaphas was correct in a way that
John records much he could not perceive. The salvation
of Jesus’ ministry in that Judaism needed had little to do
JERUSALEM (2:13–3:21; with Rome; it would come through
5:1-47; 7:10–10:42; the cross of Christ. John notes that
12:12-50) and JUDEA Caiaphas’s inspiration was not his own,
(3:22; 11:1-44; but came from God.
12:1-11). When the
time came for Jesus’ 11:52 Christ’s death was not for Israel
death, Jesus em- only, but for all, including people of
barked on his final other cultures scattered around the
trip from Galilee to world (10:16; 12:32).
Jerusalem (see map, 11:53-54 When the Jewish leaders
p. 1747). The events began to plot Jesus’ death, Jesus made
of 11:1–20:31 took a judicious political move in response
place during Jesus’ (11:54). Ephraim was a village about
final period in and twelve miles north of Jerusalem, where
around Jerusalem. Jesus was safe from the Sanhedrin but
close enough to walk to the upcoming
11:45-46 As news of the miracle spread the Messiah had come, the political Passover festival (11:55).
rapidly into the city of Jerusalem (12:9, implications would be threatening. The 11:55-57 As crowds arrived in Jerusa-
17), public opinion was again divided Romans viewed Jewish messiahs with lem on pilgrimage for Passover (see
(6:66-69; 7:43; 9:16; 10:19; 11:37). suspicion, and the movement surround- 2:13), the city was buzzing with talk
Jesus’ reputation as a healer and as one ing Jesus might inspire them to invade about Jesus and his miracle of raising
who could raise the dead was known and destroy Jerusalem and its Temple. Lazarus from the dead. People won-
in Galilee (see Matt 9:24-26; 10:8; 11:5). our Temple: Or our position; Greek dered if Jesus would be obedient to the
Now he had brought this power to reads our place. law and come to the city to celebrate
Judea. or play it safe in the countryside. The
11:49 Caiaphas was the ruler of the
11:47 the high council: Greek the high council from AD 18–36. He worked priests and Pharisees knew that Jesus
Sanhedrin. for ten years alongside Pontius Pilate, was faithful to the law and would at-
11:48 The council’s deliberations un- governor of Judea (AD 26–36; see 18:29), tend the festival, so they tried to make
veiled their fears that everyone would keeping the peace with Rome. at that the city a trap for him.
believe in him. If people believed that time: Literally that year; also in 11:51.
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Temple, they said to each other, “What do always have the poor among you, but you 12:1-8
//Matt 26:6-13
you think? He won’t come for Passover, will will not always have me.” //Mark 14:3-9
he?” 57Meanwhile, the leading priests and 9When all the people heard of Jesus’ ar- 12:1
John 11:1
Pharisees had publicly ordered that anyone rival, they flocked to see him and also to see 12:2
seeing Jesus must report it immediately so Lazarus, the man Jesus had raised from the Luke 10:38-42
they could arrest him. dead. 10Then the leading priests decided to 12:3
Luke 7:37-38
kill Lazarus, too, 11for it was because of him b
aleiphō (0218)
Jesus Anointed at Bethany that many of the people had deserted them Jas 5:14

John 12:1-11; cp. Matt 26:6-13 // Mark 14:3-9; cp. and cbelieved in Jesus. 12:4
John 6:71
Luke 7:36-50

12
12:6
Six days before the Passover celebra- Jesus’ Messianic Entry into Jerusalem John 13:29
tion began, Jesus arrived in Bethany, John 12:12-19 // Matt 21:1-11 // Mark 11:1-11 // 12:7
the home of Lazarus—the man he had Luke 19:28-40 John 19:40
12The next day, the news that Jesus was on 12:8
raised from the dead. 2A dinner was pre- Deut 15:11
pared in Jesus’ honor. Martha served, and the way to Jerusalem swept through the city. 12:10
Lazarus was among those who ate with A large crowd of Passover visitors 13took Luke 16:31
him. 3Then Mary took a twelve-ounce jar palm branches and went down the road to 12:11
c
pisteuō (4100)
of expensive perfume made from essence meet him. They shouted, Acts 5:14

of nard, and she banointed Jesus’ feet with “Praise God! 12:12-19
//Matt 21:1-11
it, wiping his feet with her hair. The house Blessings on the one who comes in the //Mark 11:1-11
was filled with the fragrance. name of the Lord!
//Luke 19:28-38
4But Judas Iscariot, the disciple who 12:13
Hail to the King of Israel!” Lev 23:40
would soon betray him, said, 5“That per- *Ps 118:25-26
14Jesus found a young donkey and rode on it, Zeph 3:15
fume was worth a year’s wages. It should 12:15
have been sold and the money given to the fulfilling the prophecy that said: Isa 35:4
*Zech 9:9
poor.” 6Not that he cared for the poor—he 15 “Don’t be afraid, people of Jerusalem.
12:16
was a thief, and since he was in charge of Look, your King is coming, John 2:22; 7:39
the disciples’ money, he often stole some
riding on a donkey’s colt.”
for himself.
7Jesus replied, “Leave her alone. She did 16Hisdisciples didn’t understand at the
this in preparation for my burial. 8You will time that this was a fulfillment of prophecy.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12:1-50 Two stories build simultane- ran down and scented his garments 12:13-14 palm branches: The date palm
ously. A growing number of people are (Mark 14:8). her hair: Women never was a celebratory symbol of Jewish na-
praising Jesus (this climaxes in 12:12), unveiled their hair in public (see Luke tionalism. meet him: The Greek word
and the authorities are increasingly 7:38). Mary was acting with extravagant commonly describes crowds greeting
determined to arrest him and put him abandon and devotion. a returning, triumphant king. Praise
to death. John records three events 12:5 a year’s wages: Greek 300 denarii. God: Greek Hosanna, an exclamation of
that occurred just days prior to Passover A denarius was equivalent to a laborer’s praise adapted from a Hebrew expres-
(12:1-11, 12-19, 20-36). Then he ex- full day’s wage. Judas may have been sion that means “save now.” Bless-
plains why most of the people refused exaggerating, but Mary’s sacrifice was ings on the one: The crowd quoted Ps
to believe and details Jesus’ final public certainly very costly. 118:25-26, with a greeting for those
appeal (12:37-50). who came to Jerusalem. The phrase
12:7 Leave her alone: Jesus’ defense of Hail to the King of Israel is not in the
12:1 Pilgrims from throughout Israel Mary interpreted her deed. The nard
began arriving in Jerusalem the week psalm (but see Zeph 3:15). Although the
was a burial spice for his death. Jesus people saw Jesus as a national political
before the Passover. The festival was on was readied for burial as he moved
Thursday that year; Jesus arrived late liberator, he rejected this role (6:15).
toward the hour of glorification and
the preceding Friday, just before the death (see note on 12:23). 12:14 By choosing a young donkey
Sabbath. rather than a warhorse, Jesus calmed
12:8 Jesus would never neglect the poor, the frenzied crowd that was passionate
12:2 who ate: Or who reclined. The but this opportunity to serve him was
typical posture for eating was to recline for his kingship. He also fulfilled OT
unparalleled. predictions regarding the Messiah (see
at a low table.
12:9 people: Literally Jewish people; Zech 9:9) and showed that his kingship
12:3 Mary . . . anointed Jesus’ feet: Do- also in 12:11. was not that of a warrior. His gift is life,
ing so was not awkward, because Jews not conquest.
reclined at formal meals, but it was 12:11 had deserted them: Or had
certainly a dramatic gesture (cp. Matt deserted their traditions; literally had 12:15 This verse is a quotation of Zech
26:6-16; Mark 14:3-9). a twelve-ounce deserted. 9:9 people of Jerusalem: Literally
jar: Greek 1 litra [327 grams]. Nard, 12:12 The next day was Sunday (see daughter of Zion.
a precious spice imported from North 12:1). A large crowd of pilgrims (many 12:16 The crowds and even the
India, was sweet, red, and smelled like from Galilee) camped in this region. As disciples didn’t understand Jesus’
gladiola perfume. Twelve ounces of Jesus followed the road to Jerusalem, true significance. When the disciples
nard cost a year’s wages (12:5). Accord- they cheered him. This triumphal entry received the Holy Spirit following Jesus’
ing to Mark, Mary also anointed Jesus’ appears in all four Gospels (Matt 21:1- glorification, they fully comprehended
head (Mark 14:3), and the perfume 11; Mark 11:1-11; Luke 19:29-38). who Jesus was (see 2:22).
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12:17
John 11:43-44
But after Jesus entered into his glory, they lose it. Those who care nothing for their
12:18 remembered what had happened and re- life in this world will keep it for eternity.
John 12:11; 19:37 alized that these things had been written 26Anyone who wants to be my disciple must
12:21
John 1:43-44
about him. follow me, because my ser vants must be
17Many in the crowd had seen Jesus call where I am. And the Father will honor any-
12:23
John 13:32; 17:1 Lazarus from the tomb, raising him from one who serves me.
12:24 the dead, and they were telling others about 27“Now my soul is deeply troubled.
1 Cor 15:36
12:25
it. 18That was the reason so many went out Should I pray, ‘Father, save me from this
Matt 10:39 to meet him—because they had heard about hour’? But this is the very reason I came!
Luke 9:24; 17:33
this miraculous sign. 19Then the Pharisees 28Father, bring glory to your name.”
12:26
John 14:3; 17:24 said to each other, “There’s nothing we can Then a voice spoke from heaven, say ing,
12:27 do. Look, everyone has gone after him!” “I have already brought glory to my name,
Ps 6:3
Matt 26:38 Jesus Predicts His Death and I will do so again.” 29When the crowd
Mark 14:34
20Some Greeks who had come to Jerusalem heard the voice, some thought it was thun-
12:28
Matt 3:17; 17:5 for the Passover celebration 21paid a visit der, while others declared an angel had
Mark 1:11; 9:7
Luke 3:22; 9:35 to Philip, who was from Bethsaida in Gali- spoken to him.
30Then Jesus told them, “The voice was for
2 Pet 1:17-18 lee. They said, “Sir, we want to meet Jesus.”
12:31 22Philip told Andrew about it, and they went your benefit, not mine. 31The time for judg-
John 14:30; 16:11
Eph 2:2 together to ask Jesus. ing this world has come, when Satan, the
12:32 23Jesus replied, “Now the time has come ruler of this world, will be cast out. 32And
John 3:14; 6:44
for the Son of Man to enter into his glory. 24I when I am lifted up from the earth, I will
12:34
Ps 89:4, 36; 110:4 tell you the truth, unless a kernel of wheat draw everyone to myself.” 33He said this to
Isa 9:7
Ezek 37:25 is planted in the soil and dies, it remains indicate how he was going to die.
Dan 7:14 alone. But its death will produce many new 34The crowd responded, “We understood

kernels—a plentiful har vest of new lives. from Scripture that the Messiah would live
25Those who love their life in this world will forever. How can you say the Son of Man
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12:17-19 This scene describes the apex Jews alone was finished and he now buried like royalty. Jesus’ time of glori-
of Jesus’ popularity. belonged to the wider world. Son of fication included the entire sequence
12:17 were telling others: Literally were Man is a title Jesus used for himself. from arrest through resurrection.
testifying. 12:24 The central event of Jesus’ glori- 12:29 It was impossible for people
12:19 everyone: Literally the world. The fication (12:23) was the cross. As with to comprehend what was happening
Pharisees’ words were more significant a kernel . . . planted in the soil, Jesus’ with Jesus, and many of his signs led
death would bring abundant life. to confusion and division in the crowd.
than they realized. Jesus came to reach
12:25 For disciples, sacrifice and self- Only later did his disciples understand
the world (3:17), and the Pharisees said
effacement are means of gaining the (2:22; 12:16), when Jesus was glorified
that Jesus had accomplished his task.
fullness of life provided by Jesus’ sacri- and the Spirit was given. Still, God’s
12:20 Among the people drawn to Jesus voice symbolized his validation of his
fice. Those who renounce the world will
(12:19) were some Greeks, God-fearing join Jesus in eternity and be honored by Son before the world.
Gentiles who had come to Passover to God just as Jesus is. 12:31-33 The time for judging does not
worship. Jesus’ mission was not simply occur only on Judgment Day; it began
to Israel but encompassed the entire 12:27 my soul is deeply troubled: John
used the same term (Greek tarassō) when the light penetrated the darkness
world (10:16; 11:52). Following Jesus’ and unmasked it (3:19; 5:24; 9:39).
resurrection, the church’s mission was to describe Jesus’ strong emotion of
agony before Lazarus’ tomb (11:33; Satan, the ruler of this world, is the
to go beyond Judea to Samaria, and ul- architect of darkness, corrupter of the
timately to the ends of the earth (Matt also 13:21). When Jesus stood before
death, he could not be impassive. Jesus world, and promoter of death. Although
28:19; Acts 1:8). Satan’s final demise lies in the future,
experienced genuine anguish, yet he
12:21 The Greeks approached Philip remained strong in obedience to the the work of Christ unraveled Satan’s
because he had a Greek name and was Father’s will (5:19-23; 6:37; 8:29, 38; domain (see Luke 10:17-18; Mark 3:27).
no doubt Greek. 14:31). Christ is now enthroned as ruler in
heaven (Acts 7:55-56; Eph 1:19-22).
12:23 Jesus often said that the time (lit- 12:28 a voice spoke from heaven: Cp.
erally the hour) had not yet come (2:4; Matt 3:17; 17:5; Mark 1:11; 9:7; Luke 12:32-34 when I am lifted up from the
7:30; 8:20), but now it had. The coming 3:22; 9:35. God had already brought earth (see 3:14; 8:28): The crowd did
of the Greeks also marked the begin- glory to himself when Christ entered not understand what Jesus meant. The
ning of the key moment in Jesus’ min- the world (1:14) and through Jesus’ Greek verb refers to being exalted (Matt
istry—the time of his glorification. This work, which showed God’s power to 23:12) or honored (Luke 10:15). In John,
occurred when Jesus’ sacrificial work the world. I will do so again: The final the cross was not a place of shame and
on the cross was completed (19:30), he display of glory would come at the cross disgrace for Jesus, but the place where
rose from the dead (ch 20), he gave (see 12:23; 17:1). In John, the cross is Jesus’ true glory was shown.
the Spirit (20:22), and he returned to an event of glory as Christ was “lifted 12:34 from Scripture: Literally from
his place of glory in heaven (17:5, 11). up” (12:32) and glorified there. Jesus the law. Popular Judaism believed
The connection with the Greeks who was prepared for crucifixion like a king that the Messiah would live forever
had come to Jerusalem (12:20) was coming to his coronation; the cross was and triumph over his foes. Jesus’ point
significant: Jesus’ ministry among the like a throne (see 19:19-22), and he was of view seemed incomprehensible.
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will die? Just who is this Son of Man, any- it for fear that the Pharisees would expel 12:35
John 8:12; 9:4; 12:46
way?” them from the synagogue. 43For they loved 12:36
35Jesus replied, “My light will shine for human praise more than the praise of God. John 8:59
Eph 5:8
you just a little longer. Walk in the light 44Jesus shouted to the crowds, “If you 1 Thes 5:5
while you can, so the darkness will not over- trust me, you are trusting not only me, but 12:38
*Isa 53:1
take you. Those who walk in the darkness also God who sent me. 45For when you see Rom 10:16
cannot see where they are going. 36Put your me, you are seeing the one who sent me. 46I 12:40
*Isa 6:10
trust in the light while there is still time; have come as a light to shine in this dark Matt 13:14
then you will become children of the light.” world, so that all who put their trust in me 12:41
After say ing these things, Jesus went will no longer remain in the dark. 47I will not Isa 6:1

away and was hidden from them. judge those who hear me but don’t obey me, 12:42
John 7:13, 48; 9:22-
for I have come to save the world and not to 23; 12:11
The Unbelief of the People judge it. 48But all who reject me and my mes- 12:43
37But despite all the miraculous signs Jesus John 5:44
sage will be judged on the day of judg ment
had done, most of the people still did not by the truth I have spoken. 49I don’t speak 12:45
John 14:9
believe in him. 38This is exactly what Isaiah on my own authority. The Father who sent 12:46
the prophet had predicted: me has commanded me what to say and
John 1:4; 3:19;
8:12; 9:5
“Lord, who has believed our message? how to say it. 50And I know his commands 12:47
John 3:17; 8:15
To whom has the Lord revealed his lead to eternal life; so I say whatever the Fa-
13:1
powerful arm?” ther tells me to say.” John 16:28; 17:1
13:2
39But the people couldn’t believe, for as Isa- 3. THE BOOK OF GLORY: THE WORD IS Luke 22:3
John 6:70-71
iah also said, GLORIFIED (13:1–20:31)
40 “The Lord has blinded their eyes The Passover Meal (13:1-30)
and hardened their hearts— Jesus Washes His Disciples’ Feet
so that their eyes cannot see,
and their hearts cannot understand,
to
13Before the Passover celebration,
Jesus knew that his hour had come
leave this world and return to his Father.
and they cannot turn to me
He had loved his disciples during his minis-
and have me heal them.”
try on earth, and now he loved them to the
41Isaiah was refer ring to Jesus when he said very end. 2It was time for supper, and the

this, because he saw the future and spoke dev il had already prompted Judas, son of
of the Messiah’s glory. 42Many people did Simon Iscariot, to betray Jesus. 3Jesus knew
believe in him, however, including some of that the Father had given him authority
the Jew ish leaders. But they wouldn’t admit over every thing and that he had come from
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
who is this Son of Man, anyway? The 36). When God’s light departs from (chs 13–17). Jesus is glorified through
Jews did not understand what sort of the world, the darkness closes over each event of these momentous days.
Messiah planned to die. unbelieving hearts. Jesus’ arrest, trial, crucifixion, and
12:36 Jesus was the light (1:4, 7-9; 12:41 Isaiah had glimpsed the Messi- resurrection all evoke responses of awe.
3:19-21; 8:12), and he urged the crowd ah’s glory and how the world would On the cross, Jesus is elevated in glory
to quickly make the choice to believe respond (see Isa 6:10). before the world (12:32).
in him before it was too late. They 12:42-43 Many people did believe 13:1-38 The setting is Jesus’ final
had the choice of becoming children in him, but they wouldn’t admit it. Passover meal on Thursday evening,
of the light by rebirth through the However, to follow Jesus involves telling when Judas Iscariot betrays Jesus. John
power of God (1:12-13). Jesus . . . was others about him despite the social does not record the meal itself as the
hidden from them: Jesus withdrew first consequences (1:35-51; 4:1-42). synoptic Gospels do (Matt 26:17-29;
from Judea (11:54) and then from this 12:44-50 Jesus makes a final appeal Mark 14:12-25; Luke 22:7-20; see also
audience (12:36), and soon he would for belief. These verses summarize 1 Cor 11:23-26). John emphasizes other
withdraw from the world (17:11). chs 1–12. Jesus was sent by the Father, activities at the event, such as the foot
12:37-38 Jesus’ work was finished, yet the sole source of his ministry. Jesus is washing (13:1-17), Judas’s betrayal
most of the people . . . did not believe the light shining in darkness to bring (13:18-30), and the prediction of Peter’s
in him. His sermons before the world salvation and eternal life to all who denials (13:31-38).
were complete and the signs had been believe in him. 13:1 he loved them to the very end: Or
displayed, but he was rejected (1:11). 12:49-50 The greatest error is for he showed them the full extent of his
The quotation is from Isa 53:1. people to see the light and reject it, love.
12:39-40 The people couldn’t believe: thinking it has no connection with the 13:2 Judas . . . Iscariot, who had
John quotes Isa 6:10 to explain Israel’s Father who sent the light. refused to believe, was engulfed by
unbelief (see Matt 13:13-15; Mark 13:1–20:31 This section focuses on darkness and had become Satan’s pawn
4:12; Luke 8:10; Acts 28:26-27). When the sign of the cross, the great climax (see note on 12:39-40). the devil had
revelation comes, we must believe. If of Jesus’ life, as well as the time Jesus already prompted Judas: Or the devil
we refuse, the light disappears (12:35- spent preparing his disciples for it had already intended for Judas.
1799 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 1 3 : 2 5

13:4
Luke 12:37; 22:27
God and would return to God. 4So he got up I, your Lord and Teacher, have washed your
13:5 from the table, took off his robe, wrapped a feet, you ought to wash each other’s feet. 15I
Luke 7:44
John 12:3
towel around his waist, 5and poured water have given you an example to follow. Do
13:8
into a basin. Then he began to wash the dis- as I have done to you. 16I tell you the truth,
Ezek 36:25 ciples’ feet, dry ing them with the towel he d
slaves are not greater than their master.
1 Cor 6:11
Eph 5:26 had around him. Nor is the messenger more important than
Titus 3:5 6When Jesus came to Simon Peter, Peter the one who sends the message. 17Now that
13:10 you know these things, God will bless you
John 15:3 said to him, “Lord, are you going to wash my
13:11 feet?” for doing them.
John 6:64, 70-71; 13:2 7Jesus replied, “You don’t understand now 18“I am not say ing these things to all of
13:13
1 Cor 12:3 what I am doing, but someday you will.” you; I know the ones I have chosen. But this
13:14
8“No,” Peter protested, “you will never fulfills the Scripture that says, ‘The one
Luke 22:27
1 Tim 5:10
ever wash my feet!” who eats my food has turned against me.’
1 Pet 5:5 Jesus replied, “Unless I wash you, you 19I tell you this beforehand, so that when
13:15 won’t belong to me.” it happens you will believe that I A M the
Phil 2:5-7
1 Pet 5:3-5 9Simon Peter exclaimed, “Then wash my Messiah. 20I tell you the truth, anyone who
1 Jn 2:6; 3:16
hands and head as well, Lord, not just my welcomes my messenger is welcoming me,
13:16
d
doulos (1401) feet!” and anyone who welcomes me is welcoming
John 15:15 10Jesus replied, “A person who has bathed the Father who sent me.”
13:17
Jas 1:25
all over does not need to wash, except for Jesus Predicts Judas’s Betrayal
13:18 the feet, to be entirely clean. And you disci- John 13:21-30 // Matt 26:20-25 // Mark 14:17-21 //
*Ps 41:9 ples are clean, but not all of you.” 11For Jesus Luke 22:21-23
13:20
Matt 10:40
knew who would betray him. That is what 21Now Jesus was deeply troubled, and he ex-
Luke 10:16 he meant when he said, “Not all of you are claimed, “I tell you the truth, one of you will
13:21-30
//Matt 26:21-25
clean.” betray me!”
//Mark 14:18-21 12After washing their feet, he put on his 22The disciples looked at each other, won-
//Luke 22:21-23
robe again and sat down and asked, “Do dering whom he could mean. 23The disciple
13:23
John 19:26 you understand what I was doing? 13You Jesus loved was sitting next to Jesus at the
13:25 call me ‘Teacher’ and ‘Lord,’ and you are table. 24Simon Peter motioned to him to ask,
John 21:20
right, because that’s what I am. 14And since “Who’s he talking about?” 25So that disciple
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13:4-5 Foot washing, common in the fice to follow. wash each other’s feet: disciples when it happens. that I AM
Hellenistic and Jewish cultures as a Foot washing was so commonplace the Messiah: Or that the ‘I AM’ has come;
daily routine and as a gesture of hos- that Jesus might have intended a literal or that I am the LORD; literally that I am.
pitality (see Luke 7:36-50), was a lowly, repetition of his act, or he might have By using the phrase “I am,” Jesus clearly
menial task reserved for servants. When seen it as symbolic. Either way, Jesus equated himself with the God of the OT.
Jesus began to wash the disciples’ feet, wants similar servanthood and sacrifice See Exod 3:14.
he took the posture of a slave. to characterize his followers. 13:21 For the third time, Jesus was
13:8 Based on the depth of his devo- 13:16 slaves are not greater than their deeply troubled (literally was troubled
tion to Jesus, it is understandable that master: This proverb was popular and in his spirit; Greek tarassō; see 11:33;
Peter protested. But Jesus was not appears in many places (see also 15:20; 12:27). The personal betrayal of Judas
simply giving Peter a model of service; Matt 10:24; Luke 6:40). Here, Jesus brought Jesus profound grief.
this was a symbolic pre-enactment of meant that the sacrifice modeled by 13:23 The disciple Jesus loved appears
his greater act of sacrifice on the cross the master should be seen in the life of at the cross (19:26-27), at the tomb
(13:7). Receiving Jesus’ spiritual cleans- the servant. (20:2-9), and at the resurrection (21:1,
ing is a condition for discipleship, so if 13:18 I am not saying these things to all 20-23). He is the author of this Gospel
Peter could not accept this act, he could of you: The subject of Judas’s betrayal (21:24-25). Some scholars believe that
not be Jesus’ disciple at all. enters the story for the third time (13:2, Lazarus was in fact the disciple whom
13:9 wash my hands and head as well: 11). The matter weighed heavily on Jesus loved (see 11:3, 5, 36), but the
Peter misunderstood Jesus (cp. 2:19-20; Jesus (13:21). I know the ones I have person referred to here was among the
3:3-4). Peter thought that to have more chosen: The statement does not imply twelve apostles, usually identified as
water was to have more of Jesus. Only that Jesus chose only the eleven and the apostle John. was sitting next to
when Peter received the Spirit did that Judas was an outcast. Jesus chose Jesus at the table: Literally was reclining
everything become clear (e.g., see Acts Judas and gave him every opportunity on Jesus’ bosom. They were probably
2:14-36). to believe. He realized that Judas had reclining at a triclinium, a U-shaped
embraced the darkness rather than the table with couches. Guests reclined on
13:10 Jesus referred to an ultimate light (6:70). The one who eats my food the couches, while the center provided
cleansing through his sacrifice which has turned against me (literally has access to servers. The diners supported
makes a person clean all over. Some lifted his heel against me): See Ps 41:9. their bodies by their left elbows while
manuscripts do not include except for Eating together was a cultural symbol of using their right hands for eating. Feet
the feet. personal intimacy, which made Judas’s were extended away from the table (cp.
13:14-15 Jesus’ acts of service, such as betrayal all the more treacherous. Luke 7:38).
washing feet and dying on the cross, 13:19 Judas’s betrayal did not take Jesus 13:25 Peter told “the disciple Jesus
provided an example of personal sacri- unaware, and it should not shock his loved” (13:23), who was sitting next to
J O H N 1 3 : 2 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1800

leaned over to Jesus and asked, “Lord, who with you only a little longer. And as I told 13:27
Luke 22:3
is it?” the Jew ish leaders, you will search for me, John 13:2
e
satanas (4567)
26Jesus responded, “It is the one to whom but you can’t come where I am going. 34So Acts 5:3

I give the bread I dip in the bowl.” And when now I am giv ing you a new commandment: 13:29
he had dipped it, he gave it to Judas, son of Love each other. Just as I have loved you, you John 12:6
13:30
Simon Iscariot. 27When Judas had eaten should love each other. 35Your love for one Luke 22:53
the bread, eSatan entered into him. Then another will prove to the world that you are 13:31-32
Jesus told him, “Hurry and do what you’re my disciples.” John 12:23; 17:1, 5
36Simon Peter asked, “Lord, where are 13:33
going to do.” 28None of the others at the ta- John 7:33-34; 8:21
ble knew what Jesus meant. 29Since Judas you going?” 13:34
was their treasurer, some thought Jesus was And Jesus replied, “You can’t go with me Lev 19:18
Eph 5:2
telling him to go and pay for the food or to now, but you will follow me later.” 1 Thes 4:9
37“But why can’t I come now, Lord?” he 1 Pet 1:22
give some money to the poor. 30So Judas left 1 Jn 2:8; 3:23; 4:10-11
at once, going out into the night. asked. “I’m ready to die for you.” 13:35
38Jesus answered, “Die for me? I tell you 1 Jn 3:14; 4:20
Jesus’ Final Farewell (13:31–17:26) the truth, Peter—before the rooster crows 13:36-38
Jesus Predicts Peter’s Denial tomorrow morning, you will deny three
//Matt 26:33-35
//Mark 14:29-31
John 13:36-38; cp. Matt 26:31-35 // Mark 14:27-31; //Luke 22:33-34
cp. Luke 22:31-34 times that you even know me.
13:36
31As soon as Judas left the room, Jesus said, Jesus, the Way to the Father John 21:18

14
2 Pet 1:14
“The time has come for the Son of Man to en- “Don’t let your fhearts be troubled. 14:1
ter into his glory, and God will be glorified Trust in God, and trust also in me. f
kardia (2588)
Acts 15:9
because of him. 32And since God receives 2There is more than enough room in my 14:2
glory because of the Son, he will soon give Father’s home. If this were not so, would I Ps 90:1
John 2:16, 19-21; 14:6
glory to the Son. 33Dear children, I will be have told you that I am going to prepare a
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Jesus, to ask the betrayer’s identity. As 13:31–17:26 The OT and later Jewish matic. Jesus’ love for God was expressed
he reclined next to Jesus, he leaned over literature include numerous examples in perfect obedience (14:31); now this
to Jesus and spoke privately. of farewells in which a dying person kind of love was his command—that
13:26 Meals were eaten with flat bread, offers last words to intimate friends disciples express their love for Jesus in
which diners would dip into a com- (see Gen 49:1-27; Deut 31–34; Josh committed obedience.
mon bowl. When Jesus gave a morsel 23–24; 1 Sam 12; 1 Chr 28–29). Such 13:37 Peter claimed to be ready to die
to Judas (cp. Ruth 2:14), the disciples farewells used a standard form. The for Jesus, yet his denials are well known
might have thought Jesus was honoring dying person, surrounded by his loved in the synoptic Gospels (Matt 26:32-
him. They did not understand what ones, comforted them and exhorted 34; Mark 14:27-30; Luke 22:31-34).
was occurring. They even thought that them to obey the law. He prayed and Although Peter’s verve and devotion
Judas’s departure (13:29) fulfilled an blessed them and often left behind failed, he was restored (21:15-19).
official duty for the feast! But Jesus was some writings. In some cases, the de-
parting person passed on his “spirit” to 14:1-31 Jesus provided answers to his
signaling to Judas that he understood disciples’ many spoken and unspoken
Judas’s plan and was not taken by his followers or his successor (see Num
27:18; Deut 34:9; 2 Kgs 2:9-14). Each concerns.
surprise. Jesus’ knowledge is profound
and complete (see 1:48; 2:25). of these elements is present in Jesus’ 14:1 Jesus had himself been troubled
farewell. This section is often called (Greek tarassō) on three occasions
13:27 When Satan entered into Judas the Upper Room Discourse, since the (11:33; 12:27; 13:21). His confidence
(see Luke 22:3), he became an example meal was taken in an “upstairs room” in God’s power made it possible for
of what happens to those who are con- (Luke 22:39). him to face these crises. Faced with the
sumed by the darkness. Satan uses such upsetting words of 13:33, the disciples
people as pawns in a wider struggle 13:31 The time has come: Judas’s de-
parture into the night marks a solemn confronted similar feelings. Trust (or
against the light. Hurry and do what believe, or have faith) in God: Only trust-
you’re going to do: In issuing this com- divide in the plot of the Gospel. Jesus
was left with his intimate friends as the ing God would help them through his
mand, Jesus once again showed that hour of death.
he was in control, not human beings or hour of glory was dawning. This time
Satan (see note on 7:30). was launched by Judas’s betrayal, and it 14:2 There is more than enough room
culminated in the resurrection. Son of in my Father’s home (or There are many
13:28-29 None of the others suspected Man is a title Jesus used for himself. rooms in my Father’s house): God’s
that something odd was happening. house is the dwelling place where
Passover evening was one of the only 13:32 Some manuscripts do not include
And since God receives glory because of he resides (Rev 21:9–22:5). The word
nights when the city gates were left translated “room” is related to the
open. The night was spent in prayer the Son.
Greek verb meaning “remain, abide,
and meditation, money was given to 13:33 Jesus addressed the apostles as dwell.” Jesus promises that his followers
the poor, and provisions were always his children, marking the start of his will have a place to “dwell” alongside
needed for this complex meal. farewell address. him, wherever he is. Later, this “dwell-
13:30 out into the night: Judas’s depar- 13:34-35 That the disciples were to love ing” becomes a place of “indwelling” as
ture was emblematic: The darkness had one another was not a new command- Jesus makes his home in his followers’
swallowed him completely (see note on ment (see Lev 19:18). However, that hearts through the Spirit (14:23). If
13:2; cp. 3:19). Jesus, the light of the they were to love each other with the this were not so, would I have told you
world, is the antithesis of the night. sort of love modeled by Jesus was dra- that I am going to prepare a place for
1801 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 1 4 : 1 2

14:3
John 14:10-11, 18-20;
place for you? 3When every thing is ready, 9Jesus replied, “Have I been with you
16:16-22; 17:21-24 I will come and get you, so that you will all this time, Philip, and yet you still don’t
14:6
John 1:4, 14, 16; 8:32;
always be with me where I am. 4And you know who I am? Anyone who has seen me
10:10; 11:25 know the way to where I am going.” has seen the Father! So why are you asking
Rom 5:2 5“No, we don’t know, Lord,” Thomas said.
Eph 2:18 me to show him to you? 10Don’t you believe
Heb 10:20
1 Jn 5:20
“We have no idea where you are going, so that I am in the Father and the Father is in
14:7 how can we know the way?” me? The words I speak are not my own, but
John 6:46; 8:19 6Jesus told him, “I am the way, the truth, my Father who lives in me does his work
1 Jn 2:13
14:9
and the life. No one can come to the Fa- through me. 11Just believe that I am in the
John 1:14, 18; 12:45 ther except through me. 7If you had really Father and the Father is in me. Or at least
2 Cor 4:4
Col 1:15 known me, you would know who my Father believe because of the work you have seen
Heb 1:3
is. From now on, you do know him and have me do.
14:10
John 5:19; 10:38; seen him!” 12“I tell you the truth, anyone who be-
17:11, 21-24 8Philip said, “Lord, show us the Father, lieves in me will do the same works I have
and we will be satisfied.” done, and even greater works, because I am
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

JOHN THE APOSTLE,

SON OF ZEBEDEE (13:23-25)
John 18:15-16; John, brother of James and son of Zebedee, was one of the twelve apostles. Early tradition
19:26-27; 20:2-10;
21:2, 7, 20-24
identifies him as the author of the Gospel of John, the Letters of John, and the book of
Matt 4:21-22; 10:2; Revelation.
17:1; 20:20-24; John and his brother James were among those closest to Jesus (Mark 5:37; 9:2; 13:3; 14:33).
26:37-46
Mark 1:19-20, 29; His mother, Salome, might have been a sister of Mary, the mother of Jesus (cp. 19:25; Matt
3:17; 5:37; 9:2, 38; 27:56; Mark 15:40; 16:1). John’s name usually occurs after James’s, which suggests that John
10:35-41; 13:3-4;
14:33-42 was younger. James and John were fishermen like their father (Matt 4:21; Mark 1:19). They
Luke 5:10; 6:14; fished with Peter and Andrew, another pair of brothers who became disciples (Luke 5:10). They
8:51; 9:28, 49, 54
Acts 1:13; 3:1-11;
were among the first whom Jesus called as disciples, and they left everything to follow him
4:1-22; 5:17-42; (Matt 4:22; Mark 1:20; Luke 5:11; cp. John 1:35-40). Jesus named them “Sons of Thunder” (Mark
8:14-25 3:17), which might imply that they were loud or short-tempered (cp. Luke 9:54). At one point,
Gal 2:9
the two brothers evoked the indignation of the other disciples when they asked for special
positions of privilege in the coming kingdom (Matt 20:20-28; Mark 10:35-45; cp. Luke 22:24-27).
Early tradition links John to five NT books: the Gospel of John, three Letters of John, and the
book of Revelation. John is understood to be the unnamed “disciple Jesus loved” and “another
disciple” (13:23-25; 18:15-16; 19:26-27; 20:2-10; 21:20-24). He was possibly the unnamed disci-
ple of John the Baptist, who, together with Andrew, became an early follower of Jesus (1:35-40).
John’s name occurs three times in Acts; each time he was working with Peter (Acts 3:1-11;
4:1-23; 8:14-25). Paul referred to him as one of the “pillars” of the church in Jerusalem (Gal 2:9).
The most widespread tradition about John’s later life is that he moved to Ephesus, where
he eventually became the bishop of Asia Minor, lived to an old age, and died peacefully in
the company of friends. His Gospel provides the most profound portrait that we have of Jesus,
and his letters provide one of the finest depictions of the Christian life (1 John).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
you? Or If this were not so, I would have through Jesus. Other religions and 14:9 Anyone who has seen me has seen
told you that I am going to prepare a philosophies propose different avenues the Father! Cp. 1:1-2. Jesus Christ is
place for you. Some manuscripts read If to God, but Jesus asserted that he is the God-in-the-flesh (1:14), which explains
this were not so, I would have told you. I one exclusive path to God. Jesus is the his capacity to accomplish divine works.
am going to prepare a place for you. truth because God is truth. God is the Jesus did not simply teach about God;
14:3 Some scholars believe that Jesus source of eternal life. At Lazarus’s tomb, in him God can be found. Jesus’ remark-
meant he would come and get his Jesus showed his divine power over life able statement echoed what he had
followers after the resurrection (14:18). and death (11:25). said at Hanukkah: “The Father and I are
Others think these words refer to Jesus’ 14:7 If you had really known me, you one” (10:30). This claim is at the root of
second coming. For the disciples, the would know who my Father is: Some the world’s opposition to Christ (5:18).
more important coming was Jesus’ manuscripts read If you have really 14:10 Jesus’ claims were astonishing
return from the grave (ch 16). known me, you will know who my (10:30, 37-38). Yet true faith recognizes
14:6 I am: See note on 6:35. Access to Father is. Jesus’ union with God the Father.
the Father’s presence is only through 14:8 Philip did not yet understand that 14:12 Jesus promised that anyone who
Jesus, who is the way, the truth, and in Jesus he was seeing the full embodi- believes in him would perform great
the life. The way to the Father is only ment of God (14:9). miracles and experience answers to
J O H N 1 4 : 1 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1802

going to be with the Father. 13You can ask to life again, you will know that I am in my 14:16
John 14:26; 15:26
for any thing in my name, and I will do it, so Father, and you are in me, and I am in you. Acts 1:4-5
g
paraklētos (3875)
that the Son can bring glory to the Father. 21Those who accept my commandments John 14:26
14Yes, ask me for any thing in my name, and and obey them are the ones who love me. 14:17
Rom 8:15-16
I will do it! And because they love me, my Father will 1 Jn 3:24

Jesus Promises the Holy Spirit love them. And I will love them and reveal 14:18
Rom 8:23; 9:4
15“If you love me, obey my commandments. myself to each of them.” 2 Cor 4:9
16And I will ask the Father, and he will give 22Judas (not Judas Iscariot, but the other 14:20
John 10:38; 15:4-5;
you another gAdvocate, who will never leave disciple with that name) said to him, “Lord, 16:16; 17:21-24
you. 17He is the Holy Spirit, who leads into why are you going to reveal yourself only to 14:21
John 15:10; 16:27
all truth. The world cannot receive him, be- us and not to the world at large?” 1 Jn 2:5
23Jesus replied, “All who love me will do 2 Jn 1:6
cause it isn’t looking for him and doesn’t 14:22
recog nize him. But you know him, because what I say. My Father will love them, and we Luke 6:16
Acts 10:41
he lives with you now and later will be in you. will come and make our home with each of
14:23
18No, I will not abandon you as or phans—I them. 24Anyone who doesn’t love me will Ps 91:1
Prov 8:17
will come to you. 19Soon the world will no not obey me. And remember, my words John 15:10
longer see me, but you will see me. Since I are not my own. What I am telling you is Eph 3:17
1 Jn 4:16; 5:3
live, you also will live. 20When I am raised from the Father who sent me. 25I am telling Rev 3:20; 21:3
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Our Advocate (14:1–16:15)

1 Sam 2:25; 24:15 On four occasions, Jesus used an unusual word (Greek paraklētos, “called alongside,”
2 Sam 15:12 “advocate”) to describe the Holy Spirit (14:16, 26; 15:26; 16:7). The same term occurs in Greek
1 Kgs 12:6-14
1 Chr 27:32 literature, where it refers to a legal advocate—someone who speaks in a person’s defense
Job 16:18-22 and provides legal counsel. “Counselor” is a popular translation of this term, but the thera-
Isa 1:26; 9:6
Gal 3:19-20; 6:13 peutic connotations of this word in contemporary English are misleading; the older legal
1 Tim 2:5 meaning of a lawyer providing advice or counsel is closer to the mark. “Comforter” is another
Heb 8:6; 9:15; 12:24
1 Jn 2:1 popular translation, but this is also misleading; the older English meaning of someone who
strengthens (an “encourager”) is more accurate to the NT concept of paraklētos.
Jesus described the Spirit as another Advocate (14:16). Jesus, who is the first advocate (see
1 Jn 2:1), sent a second Advocate, the Holy Spirit. Every task of the Spirit in John 14–16 is
a task Jesus undertook elsewhere in the Gospel. Jesus promised that the Holy Spirit would
come to encourage, instruct, and strengthen his followers. In fact, the Spirit would sustain
Jesus’ own presence among his disciples. Five promises of the Spirit each indicate a different
work that the Spirit does (14:16-17, 26; 15:26; 16:7, 13).
The Spirit became available to Jesus’ disciples after his death (see 7:39; 20:22). The Spirit
now continues the work of Jesus and his presence in the life of believers (14:16-24).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
their prayers (see 1 Jn 5:14). These Spirit continues Jesus’ work by advising, 14:22 Several men are named Judas
things would become possible when defending, and protecting believers. in the NT. Judas, the brother of Jesus,
Jesus went to the Father, because he 14:17 The Holy Spirit, who leads into (Mark 6:3) wrote the epistle of Jude.
would send the Holy Spirit to empower all truth (literally the Spirit of truth; see Judas, the son of James, whom John
the works (14:16). The greater works is referring to here, is listed as an
also 15:26; 16:13), communicates the
will not outdo Jesus’ work, but regular apostle in Luke 6:16; he is elsewhere
truth about God. The Spirit maintains
people empowered by the Spirit will identified as Thaddaeus (Matt 10:3;
be doing them. In the era of the Spirit, Jesus’ presence in the world, duplicat-
ing and sustaining Jesus’ work. and Mark 3:18). Lord, why? Judas posed an
God promised to bring his Kingdom important question. If Jesus planned
and power into the world in a way not later will be in you: Some manuscripts
to return mightily from death, why not
seen before. read and is in you.
use the opportunity to reveal himself
14:15 If you love me: Because Jesus 14:18 Jesus had already assured his definitively to the world and validate
loves the Father, he is obedient to what followers that they would not be his power and identity?
God directs him to say and do (12:49). spiritual orphans and that he would
14:23-24 Jesus answered Judas’s ques-
If we love him, we will obey him, too return to them (14:1-4). While he is
tion, explaining that his coming would
(14:21, 23; 15:10, 14; see 1 Jn 2:3-4; away, they will be filled with the Spirit, be a profound spiritual revelation be-
5:2). obey: Other manuscripts read you who will sustain them with his presence yond the world’s grasp. Jesus’ coming
will obey; still others read you should (14:12-17). would occur in three experiences: his
obey. 14:20 Jesus’ resurrection (14:19) resurrection, the coming of the Spirit,
14:16 another Advocate (or Comforter, inaugurated his spiritual union with his and his second coming. When he comes
or Encourager, or Counselor; Greek disciples, which is parallel to the union in the Spirit, he and the Father will
reads Paraclete; also in 14:26): See “Our he enjoys with the Father (see 15:4-5; reside within believers, making a home
Advocate” at 14:1–16:15, above. The 1 Jn 1:3). with each of them (see note on 14:2).
1803 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 1 5 : 8

14:24 you these things now while I am still with Jesus, the True Vine of Israel

15
John 7:16; 14:10
14:26 you. 26But when the Father sends the h Ad- “I am the true jgrapevine, and my
John 1:33; 15:26;
16:7; 20:22
vocate as my representative—that is, the Father is the gardener. 2He cuts off
1 Jn 2:20, 27 Holy Spirit—he will teach you every thing every branch of mine that doesn’t produce
h
paraklētos (3875)
John 15:26 and will remind you of every thing I have fruit, and he prunes the branches that do
14:27 told you. bear fruit so they will produce even more.
John 16:33; 20:19 3You have already been pruned and purified
Phil 4:7 27“I am leav ing you with a gift—ipeace of
Col 3:15
i
eirēnē (1515) mind and heart. And the ipeace I give is a by the message I have given you. 4Remain in
Acts 10:36
gift the world cannot give. So don’t be trou- me, and I will remain in you. For a branch
14:29
John 13:19 bled or afraid. 28Remember what I told you: cannot produce fruit if it is severed from
14:30 I am going away, but I will come back to you the vine, and you cannot be fruitful unless
John 12:31
again. If you really loved me, you would be you remain in me.
14:31 5“Yes, I am the k vine; you are the branches.
John 10:18; 12:49 happy that I am going to the Father, who is
15:1 greater than I am. 29I have told you these Those who remain in me, and I in them, will
Ps 80:8-11
Isa 5:1-7 things before they happen so that when produce much fruit. For apart from me you
ampelos (0288)
they do happen, you will believe. can do nothing. 6Anyone who does not re-
j
John 15:5

15:5
30“I don’t have much more time to talk main in me is thrown away like a useless
ampelos (0288) branch and withers. Such branches are
to you, because the ruler of this world ap-
k
Jas 3:12

15:6 proaches. He has no power over me, 31but gathered into a pile to be burned. 7But if
Matt 3:10 I will do what the Father requires of me, so you remain in me and my words remain
15:8
Gal 5:22-23 that the world will know that I love the Fa- in you, you may ask for any thing you want,
ther. Come, let’s be going. and it will be granted! 8When you produce
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Remaining in Christ (15:1-17)

John 6:56; 8:31 One of Jesus’ favorite words was menō, often translated “remain,” “stay,” or “abide.” It
Exod 33:11; 34:28 describes a profound, intimate, and enduring relationship. For example, Jesus said, “You are
Lev 8:35
Josh 7:11-12 truly my disciples if you remain faithful to [menō en, ‘stay in’] my teachings” (8:31). The idea
1 Sam 16:22 is that a disciple’s life is fully formed by Jesus’ word. Jesus described how the Son is in the Fa-
2 Kgs 11:8
2 Chr 15:2 ther and the Father is in the Son (14:10-11). Likewise, when we remain in Christ, the Son is in
Ps 22:11, 19; 101:7 us and we are in the Father and the Son (17:21). Both the Father and the Son come and make
Dan 1:21; 2:49
Hag 2:5 their home within his disciples. This mutual indwelling is precisely what it means that the
Luke 15:31; 22:28 disciple remains in Christ. We cannot gain the permanence of our relationship by our own
Phil 4:1 effort; this relationship is only made permanent by the gracious initiative of God indwelling
1 Jn 2:19, 27-28;
3:24 our lives through his Spirit. This means commitment on the part of both God and the disciple.
2 Jn 1:9 The mutual indwelling between God and the believer is not a fleeting or temporary commit-
Rev 2:10; 13:10
ment, but an enduring, permanent, and eternal relationship (see 1 Jn 2:14, 17).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
14:26 Jesus promised to send the Holy accident, and Jesus was not a helpless they will produce more fruit. Fruitful-
Spirit (see also 14:16; 15:26; 16:7; 16:12- victim. Rather, Jesus was obedient to ness is the result of life-giving connec-
14). The Spirit will teach . . . everything, God’s plan. tion to the vine.
recalling Jesus’ words and clarifying 15:1-27 Jesus prepared his disciples 15:4 The term remain (Greek menō) is
their meaning. John experienced this for his departure, instructing them to
power as he wrote his Gospel (2:22); key to understanding 15:4-10. A grow-
remain in close fellowship with him. ing disciple, in whom the Father and
Christians experience this work of the The image of a grapevine illustrates
Spirit as they read the Scriptures. the Son live through the Spirit, must be
both intimacy and fruitfulness. To continuously connected to Christ (see
14:27 The Jewish greeting peace sustain genuine spiritual life in the 14:16-25; 15:26).
(Hebrew shalom) captured the spirit of world, believers must remain intimately
Jesus’ work on earth to restore human- connected to Christ. 15:6 Anyone who does not remain in
ity’s relationship with God (Isa 9:6-7; Christ is separated from the vine and its
15:1 I am: See note on 6:35. The grape-
52:7; 57:19; Rom 5:1). The resurrection life. A living branch produces clusters of
vine and the vineyard traditionally
(14:28) and the Spirit were instrumental represented God’s people, planted and grapes (15:5). Connection with the vine
in achieving this work. tended by him in Israel (Ps 80:8-18; Isa allows the life of Jesus to flow fruitfully
14:28 the Father, who is greater than I 5:1-7; Jer 2:21; 12:10-11; Ezek 15:1-5; through the disciple. Those who claim
am: Jesus is subordinate to the Father Hos 10:1-2). When Jesus used this image, to be attached to Christ but yield no
(see also 5:19-20), and yet is also one he made an important departure: He fruit are useless and will be burned.
with the Father (10:30). declared that he is the true grapevine, 15:7 Those whose lives are in harmony
14:30 The events unfolding in Jeru- and that a relationship with God with Jesus may ask for anything be-
salem that led to the cross were not requires attachment to him. cause their prayers are controlled by his
controlled by the ruler of this world, 15:2-3 Gardeners cut away dead word. Their prayers will be answered
meaning Satan. The cross was not an branches and trim healthy branches so and bring glory to God (14:10-13).
J O H N 1 5 : 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1804

much fruit, you are my true disciples. This not be guilty if I had not come and spoken 15:9
John 3:35
brings great glory to my Father. to them. But now they have no excuse for a
agapē (0026)
John 15:13
9“I have loved you even as the Father their sin. 23Anyone who hates me also hates 15:10
has loved me. Remain in my alove. 10When my Father. 24If I hadn’t done such mirac- John 14:15
you obey my commandments, you remain ulous signs among them that no one else 15:11
John 17:13
in my love, just as I obey my Father’s com- could do, they would not be guilty. But as it 1 Jn 1:4
mandments and remain in his love. 11I is, they have seen every thing I did, yet they 15:12
John 13:34
have told you these things so that you will still hate me and my Father. 25This fulfills
15:13
be filled with my joy. Yes, your joy will over- what is written in their Scriptures: ‘They John 10:11
flow! 12This is my commandment: Love hated me without cause.’ Rom 5:6-8
b
agapē (0026)
each other in the same way I have loved 26“But I will send you the d Advocate—the Rom 5:5

you. 13There is no greater blove than to lay Spirit of truth. He will come to you from the 15:15
c
doulos (1401)
down one’s life for one’s friends. 14You are Father and will testify all about me. 27And Rom 1:1

my friends if you do what I command. 15I you must also testify about me because you 15:16
Rom 1:13
no longer call you cslaves, because a master have been with me from the beginning of 1 Cor 3:12-14
doesn’t confide in his cslaves. Now you are my ministry. Phil 1:22
15:18
my friends, since I have told you every thing John 7:7
the Father told me. 16You didn’t choose me.
I chose you. I appointed you to go and pro-
duce lasting fruit, so that the Father will give
16 “I have told you these things so that
you won’t abandon your faith. 2For
you will be expelled from the synagogues,
1 Jn 3:13
15:19
John 17:14
1 Jn 4:5
you whatever you ask for, using my name. and the time is coming when those who kill 15:21
Matt 5:11
17This is my command: Love each other. you will think they are doing a holy ser vice 1 Pet 4:14
for God. 3This is because they have never 15:22
Jesus’ Disciples and the World John 9:41
18“If known the Father or me. 4Yes, I’m telling
the world hates you, remember that it 15:24
you these things now, so that when they John 5:36; 9:41
hated me first. 19The world would love you
happen, you will remember my warning. I 15:25
as one of its own if you belonged to it, but *Ps 35:19; 69:4
didn’t tell you earlier because I was going to
you are no longer part of the world. I chose 15:26
be with you for a while longer. John 14:17
you to come out of the world, so it hates you. 1 Jn 5:6-7
20Do you remember what I told you? ‘A
d
paraklētos (3875)
The Work of the Holy Spirit John 16:7

slave is not greater than the master.’ Since 5“But now I am going away to the one who
15:27
they persecuted me, naturally they will per- sent me, and not one of you is asking where John 21:24
1 Jn 1:2; 4:14
secute you. And if they had listened to me, I am going. 6Instead, you grieve because 16:2
they would listen to you. 21They will do all of what I’ve told you. 7But in fact, it is best John 9:22
Acts 22:3-4
this to you because of me, for they have re- for you that I go away, because if I don’t, 16:3
jected the one who sent me. 22They would the eAdvocate won’t come. If I do go away, John 15:21
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
15:8 True disciples will experience a master in every respect, both in reveals the unwarranted anger of those
transformed, fruit-bearing life because showing love and obedience and in who belong to the darkness.
they live in a relationship of love with experiencing the antagonism of those 15:26 But I will send you the Advocate
both Jesus and the Father (15:9-10). who oppose their message (15:20-21; (or Comforter, or Encourager, or Coun-
15:10 Just as Jesus demonstrated his see ch 9; 11:16). If the darkness is selor; Greek reads Paraclete)—the Spirit
love for the Father by obeying his will opposed to the light (1:5), and if Jesus’ of truth: See notes on 14:16-17. Like a
(14:31), Jesus’ disciples exhibit their followers are bearers of that light in the legal advocate, the Holy Spirit counsels
love through obedience to him (13:34- world (1 Jn 1:7; 2:9), they should expect and protects Jesus’ followers.
35; 14:15; 1 Jn 2:5; 5:2-3). the world to hate them in the way it
hated Jesus (see 17:14). Jesus’ disciples 15:27 Disciples are not alone when they
15:12-13 This is my commandment: share his separation from and conflict testify about Christ (Matt 28:20). The
Love each other: See 13:34. Jesus with the world. Spirit accompanies them, providing the
demonstrated his love by sacrificing his words to say (Matt 10:19-20).
15:20 A slave is not greater than the
life at the cross. 16:1-2 Jesus had outlined the coming
master: See note on 13:16. Jesus’ dis-
15:14-16 Both Abraham and Moses ciples should mirror him in every way, conflicts (15:18-25) so that the disciples
were called friends of God (Exod 33:11; would not abandon their faith (literally
even in his experience of persecution
2 Chr 20:7; Isa 41:8; Jas 2:23). This is the be caused to stumble). The greatest
and martyrdom.
highest relationship possible between obstacle his disciples would face was
15:22-24 But now they have no excuse: to stumble and renounce their faith
God and a person. Jesus chooses his Jesus’ ministry provided both words before their Jewish opponents (see Matt
friends (15:16), who demonstrate their (15:22) and works (15:24) as evidence 23:34; Luke 6:22), especially during the
friendship by obeying him. that pointed to God. Once people have dark days ahead (see 12:35; 1 Jn 2:9-11).
15:15 The disciples of a rabbi were heard and seen him, they are account- 16:7 the Advocate (or Comforter, or
considered his servants or slaves. Jesus able. Encourager, or Counselor; Greek reads
elevated his followers to a higher rela- 15:25 in their Scriptures: Literally in Paraclete): The Spirit was a gift awaiting
tionship as his friends. their law. Ps 35:19; 69:4. They hated Jesus’ departure and glorification (7:37-
15:18-27 Disciples must be like their me without cause: This OT citation 39; 14:16, 26; 15:26; 16:12-14).
1805 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 1 6 : 3 3

16:4
John 13:19
then I will send him to you. 8And when he You will grieve, but your grief will suddenly
16:5 comes, he will convict the world of its sin, turn to wonderful joy. 21It will be like a
John 7:33; 13:36 and of God’s righteousness, and of the com- woman suffering the pains of labor. When
16:7
John 14:26; 15:26 ing judg ment. 9The world’s sin is that it her child is born, her anguish gives way to
e
paraklētos (3875)
1 Jn 2:1
refuses to believe in me. 10Righteousness is joy because she has brought a new baby into
16:9
available because I go to the Father, and you the world. 22So you have sorrow now, but I
John 15:22 will see me no more. 11Judg ment will come will see you again; then you will rejoice,
16:10 because the ruler of this world has already and no one can rob you of that joy. 23At that
Acts 3:14; 7:52
Rom 1:17 been judged. time you won’t need to ask me for any thing.
1 Pet 3:18 12“There is so much more I want to tell I tell you the truth, you will ask the Father
16:11
John 12:31 you, but you can’t bear it now. 13When the directly, and he will grant your request be-
16:13 Spirit of truth comes, he will guide you into cause you use my name. 24You haven’t done
John 14:17, 26
all truth. He will not speak on his own but this before. Ask, using my name, and you
16:15
John 17:10 will tell you what he has heard. He will tell will receive, and you will have abundant joy.
25“I have spoken of these mat ters in fig-
16:16 you about the future. 14He will bring me
John 14:18-24
glory by telling you whatever he receives ures of speech, but soon I will stop speaking
16:20
Mark 16:10 from me. 15All that belongs to the Father is fig uratively and will tell you plainly all about
Luke 23:27
John 20:20 mine; this is why I said, ‘The Spirit will tell the Father. 26Then you will ask in my name.
16:21 you whatever he receives from me.’ I’m not say ing I will ask the Father on your
Isa 13:8; 21:3; 26:17 behalf, 27for the Father himself loves you
Acts 13:33 Sadness Will Be Turned to Joy
Col 1:18 dearly because you love me and believe that
16“In a little while you won’t see me any-
16:22 I came from God. 28Yes, I came from the Fa-
Isa 66:14
John 20:20
more. But a little while after that, you will ther into the world, and now I will leave the
16:23 see me again.” world and return to the Father.”
John 14:20; 16:26 17Some of the disciples asked each other, 29Then his disciples said, “At last you
16:24
John 15:11 “What does he mean when he says, ‘In a are speaking plainly and not fig uratively.
16:25 little while you won’t see me, but then you 30Now we understand that you know every-
Ps 78:2
John 10:6
will see me,’ and ‘I am going to the Father’? thing, and there’s no need to question you.
18And what does he mean by ‘a lit tle while’?
16:27 From this we believe that you came from
John 8:42; 14:21; 17:8 We don’t understand.” God.”
16:28 19Jesus realized they wanted to ask him 31Jesus asked, “Do you finally believe?
John 13:3
16:32 about it, so he said, “Are you asking your- 32But the time is coming—indeed it’s here
Zech 13:7
Matt 26:31, 56
selves what I meant? I said in a little while now—when you will be scattered, each one
John 8:29 you won’t see me, but a little while after that going his own way, leav ing me alone. Yet I
16:33
John 14:27
you will see me again. 20I tell you the truth, am not alone because the Father is with
Rom 5:1; 8:37 you will weep and mourn over what is going me. 33I have told you all this so that you
1 Jn 5:4
to happen to me, but the world will rejoice. may have peace in me. Here on earth you
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
16:8-11 One of the Spirit’s roles is to ciples could expect the Spirit to reveal 16:23-24 Ask . . . and you will receive:
convict the world. Convict is a legal things they had not heard before about Two notable effects of the resurrection
term: The world had conducted its the present and the future (see 14:26). are the joy of understanding and the
trial of Jesus, examining the evidence 16:16-33 a little while: This refrain reas- joy of successful prayer. The disciples
for his case (his signs and claims). Now sured the disciples that their separation would no longer experience the confu-
the world would stand trial before the from Jesus would be short lived. sion described in 16:16-18.
Spirit, and its guilt would be proven. 16:25 Jesus spoke using figures of
16:16 Jesus reassured the disciples that
16:8 The Spirit unveils to the world his departure (on the cross) would be speech, which could only be interpreted
the real nature of its sin, the truth short and his return (in the resurrec- with God’s help (1 Cor 1:18-25). With
about righteousness found only in God, tion) would be soon. When they saw the coming of the Spirit, the disciples
and the coming judgment, which has him again, the disciples would experi- would understand.
already dawned on the world as light ence overwhelming joy and intimacy 16:26-27 After Jesus’ resurrection,
penetrating the darkness. with him in the Spirit. the Spirit brought intimacy, allowing
16:11 Judgment of sinners had already 16:20 At the crucifixion, the world individual disciples to ask the Father to
begun, for the ruler of this world, Satan, thought it had won a victory over the meet their needs. (14:23).
had already been judged (see 12:31). light. The shock of the cross would 16:27 from God: Some manuscripts
The world thought it was judging Jesus, cause the disciples to weep and mourn, read from the Father.
but the opposite occurred. but their sorrow would change to joy 16:33 But take heart, because I have
16:13 The Spirit of truth (see notes on when Jesus defeated the grave (20:20). overcome the world: “Such a saying as
14:16-17), who conveys truth from God, 16:21 the pains of labor: This this is worthy to be carried from Rome to
guides the judgment of the world. The metaphor symbolizes anguish that is Jerusalem on one’s knees” (Martin Luther).
Spirit says only what he has heard from followed by God’s blessing and wonder Jesus’ final words did not chastise, but
the Father. The Father, Son, and Spirit (cp. Isa 21:2-3; 26:16-21; 66:7-10; Jer brought comfort. Jesus promised peace
work in perfect unity (16:15). The dis- 13:21). (14:27) and joy (16:20, 22).
J O H N 1 7 : 1 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1806

will have many trials and sorrows. But take long to you. 10All who are mine belong to 17:1
John 13:31
heart, because I have overcome the world.” you, and you have given them to me, so they 17:2
bring me glory. 11Now I am departing from Matt 28:18
John 6:37, 39
Jesus’ Final Prayer the world; they are stay ing in this world, but 17:3

17 After say ing all these things, Jesus I am coming to you. Holy Father, you have
looked up to heaven and said, “Fa- given me your name; now protect them by
ther, the hour has come. Glorify your Son so the power of your name so that they will
Phil 3:8
1 Jn 5:20
17:5
John 1:1-2; 17:24
Phil 2:6
he can give glory back to you. 2For you have be united just as we are. 12During my time 17:6
given him authority over everyone. He gives here, I protected them by the power of the John 17:26
eternal life to each one you have given him. name you gave me. I guarded them so that 17:8
John 13:3; 16:30
3And this is the way to have eter nal life—to not one was lost, except the one headed for 17:9
know you, the only true God, and Jesus destruction, as the Scriptures foretold. 1 Jn 5:19
17:10
Christ, the one you sent to earth. 4I brought 13“Now I am coming to you. I told them
John 16:15
glory to you here on earth by completing many things while I was with them in this 17:11
John 10:30; 17:21
the work you gave me to do. 5Now, Father, world so they would be filled with my joy. Gal 3:28
bring me into the glory we shared before 14I have given them your word. And the 17:12
the world began. world hates them because they do not be- Ps 41:9
John 6:39
6“I have revealed you to the ones you long to the world, just as I do not belong to 17:13
gave me from this world. They were always the world. 15I’m not asking you to take them John 7:33; 15:11
17:14
yours. You gave them to me, and they have out of the world, but to keep them safe from John 15:18-19
kept your word. 7Now they know that every- the evil one. 16They do not belong to this 17:15
1 Jn 5:18
thing I have is a gift from you, 8for I have world any more than I do. 17Make them holy
17:17
passed on to them the message you gave me. by your truth; teach them your word, which John 15:3
They accepted it and know that I came from is truth. 18Just as you sent me into the world, Eph 5:25-26
you, and they believe you sent me. I am sending them into the world. 19And I 17:18
John 20:21
9“My prayer is not for the world, but for give myself as a holy sacrifice for them so
17:19
those you have given me, because they be- they can be made holy by your truth. Heb 2:11

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Now he added that his disciples can of knowing encompassed experience 17:11 you have given me your name:
discover peace even when surrounded and intimacy, which for Christians Some manuscripts read you have given
by threats; they can be tranquil despite means love for God and obedience to me these [i.e., these disciples]. Jesus’
those who are hostile to their faith. him. sent to earth: Jesus originated in first concern for his disciples was that
17:1-26 This chapter records Jesus’ heaven and was returning there (17:5), they . . . be united with an intimacy
longest prayer, which is often called so he exercises divine authority as the similar to the oneness shared by Jesus
his “high priestly prayer.” It provides an agent of God. and the Father.
intimate glimpse into his heart. In this 17:4 Jesus’ miracles displayed God’s 17:12-13 I protected them by the
prayer, which closes the farewell that glory for the world to see (1:14). This power of the name you gave me: Some
began at 13:31, Jesus expressed his own task was finished; Jesus’ life and obedi- manuscripts read I protected those you
concerns to his Father (17:1-8) and then ence had glorified God. gave me, by the power of your name.
turned to concerns for the church and 17:5 Jesus prayed to return to the posi- Until now, Jesus had guarded his fol-
its future (17:9-26). lowers. Now he was concerned for their
tion he had with God before the world
17:1 Jesus looked up to heaven, assum- strength and survival in his absence,
began (1:1).
ing the traditional Jewish posture for because the world would be hostile to-
17:6 This verse summarizes Christ’s ward them (15:18-27) and their mission
prayer (11:41; Ps 123:1). He probably
mission. He revealed the true person of challenging the world by heralding
also raised his hands (Exod 9:33; 17:11;
of God to the world, gathered up God’s the truth (16:8-11). After Jesus’ depar-
Ps 28:2). Prayers like this were said
people into his flock, and instructed ture, the Spirit would protect them
aloud so that followers could hear
them in obedience. The result of this (15:26) and bring them joy.
(11:41-42; 12:27-30; also Matt 11:25-30;
work is the church. have revealed you:
Luke 10:21-22). Father was Jesus’ usual 17:14 God’s word, which Jesus had
Literally have revealed your name; also
way to address God, which he did six given his disciples, also provides a
in 17:26.
times in this prayer (see also 11:41; defense against the world. The Spirit
12:27). This title—unusual in Juda- 17:8 Jesus revealed himself widely to would preserve and recall God’s word
ism—reflected Jesus’ intimacy with God. the world. Those who embraced his in the church (14:26), equipping the
This hour included Jesus’ betrayal, message became children of God (1:12; church for its encounter with the world.
arrest, torture, death, and resurrection 11:52), and he revealed God’s word to 17:16-18 Being holy refers to purity
(see note on 12:23). Glorify your Son: them. gained by separation from the world,
In the Gospel of John, the cross is a 17:9-19 Jesus prayed for his disciples, and living a life so aligned with God
place of honor. Jesus’ oneness with the who must carry on after his departure. that it reflects his passions. Disciples are
Father means that if the Son is glorified, set apart by God, equipped by the Spirit,
the Father will also be glorified. 17:10 Just as the Son brings glory to
the Father (17:1, 4-5), the disciples and readied by God’s word to enter the
17:2 All authority has been placed in bring the Son glory (17:22). The love world without being victimized by its
Jesus’ hands (3:35); he can give eternal and obedience that brought glory to darkness.
life as only God can (3:15; 5:21, 25-26). God in Jesus’ life become features of his 17:19 I give myself as a holy sacrifice
17:3 to know you: The Hebrew idea disciples’ lives. (literally I sanctify myself ): Priests and
1807 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 1 8 : 3

17:20 20“I am pray ing not only for these disci- 25“O righteous Father, the world doesn’t
John 17:9
17:21 ples but also for all who will ever believe in know you, but I do; and these disciples
John 10:38 me through their message. 21I pray that they know you sent me. 26I have revealed you
Gal 3:28
17:22
will all be one, just as you and I are one—as to them, and I will continue to do so. Then
John 17:11 you are in me, Father, and I am in you. And your love for me will be in them, and I will
17:23 may they be in us so that the world will be- be in them.”
John 16:27; 17:5
lieve you sent me.
17:24 22“I have given them the glory you gave
John 1:14; 12:26 Jesus’ Suffering and Death (18:1–19:42)
17:25 me, so they may be one as we are one. 23I Jesus Is Betrayed and Arrested
Matt 11:27
am in them and you are in me. May they ex- John 18:1-12 // Matt 26:47-56 // Mark 14:43-52 //
17:26
perience such perfect unity that the world Luke 22:47-53

18
John 15:9
18:1 will know that you sent me and that you After say ing these things, Jesus
2 Sam 15:23 love them as much as you love me. 24Father, crossed the Kidron Valley with
Matt 26:36
Mark 14:32 I want these whom you have given me to be his disciples and entered a grove of olive
18:3-11 with me where I am. Then they can see all trees. 2Judas, the betrayer, knew this place,
//Matt 26:47-56
//Mark 14:43-50 the glory you gave me because you loved me because Jesus had often gone there with
//Luke 22:47-53 even before the world began! his disciples. 3The leading priests and
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The World (17:5-26)

John 1:9-10; 3:16- One of the most frequently used words in John is “world” (Greek kosmos). In Greek-speaking
19; 7:7; 8:12; 12:47; Jewish thought, kosmos refers to the heavens and the earth as created by God (Gen 1; see also
14:17-19, 27; 15:18-
19; 16:7-9, 20, 33 John 1:3, 10; 17:5, 24). John extends the concept to include the world of humanity (e.g., 1:10;
Gen 6:11-12 3:16).
Ps 2:1-6; 9:8
Isa 61:11; 66:16 Although it was created as good, the human world is hostile to God (1:10-11; 3:19-20;
Matt 5:14; 13:38-40 12:37-41). It is controlled by a darkness that cannot comprehend the light and resists the light
Luke 16:8
Acts 17:31 (3:19). The world is dead and needs life (6:33, 51), yet it hates the one who can save it (7:7).
1 Cor 1:20-28; The world is under the dominion of Satan (12:31), who will one day be judged.
3:3; 6:2 God loves the world of humanity, despite its hostility and rebellion against him. Jesus died
2 Cor 5:19
Eph 2:2 to take away the sin of the world (1:29; 3:16-17). God’s love for the world he created stands
Col 2:20 alongside his necessary judgment of the world (3:18-21, 36; 5:27-30; 12:47-48). Christ’s fol-
Jas 4:4
2 Pet 1:4; 2:20 lowers experience this same tension in their mission. We are called into the world to bring
1 Jn 2:15-16; 4:3-5 the message of God’s love, but we will experience conflict, because the world will be hostile
Rev 17:18; 19:19
to our message (see 14:27-31; 15:18-27; 17:13-26).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
prophets were similarly set apart for testimony to the world is unconvincing. them: Jesus wants to love his followers
service to God (Lev 8:30; Jer 1:5). Jesus When people observe the community of and indwell them with glory and joy
recommitted himself to his mission, believers, they know that it represents unmatched by anything in the world.
acknowledging that he was set apart for Jesus; a unified, loving community 18:1-40 After completing his farewell
the purpose of the cross. The disciples convinces the world to believe (13:35; in the upper room (13:31–17:26), Jesus
would benefit because his death would 1 Jn 3:11). left the city and entered a garden just
enable them to experience new holi- 17:22 The community of believers east of Jerusalem to pray. Here he was
ness in a deep attachment to God. should display the same glory that Jesus arrested, taken under guard into the city,
17:20 Jesus was praying for other sheep displayed from the Father. and interrogated by the Jewish leaders.
who were not yet in his flock (10:16). 17:23 that the world will know: If The climactic “time” that Jesus referred
These are the believers through the cen- the church lives in the Spirit, reflects to repeatedly throughout the Gospel (see
turies who have come to faith through God’s glory and love, and shows unity 2:4; note on 12:23) was now at hand.
the witness of Jesus’ disciples. sustained by a shared knowledge of 18:1-2 Jesus crossed the Kidron Valley,
17:21 For believers, becoming one with God, then its testimony will astonish a dry river valley (a wadi) outside
one another is an outgrowth of the the world. Jerusalem’s walls on the city’s east edge.
union they enjoy with Jesus himself, a 17:24 I want these . . . to be with me: The Garden of Gethsemane (Mark
union modeled on the oneness of the Some day, Jesus’ followers will see Jesus’ 14:32) was a grove of olive trees that
Father and the Son. may they be in true glory, the true love that has existed grew along the west shoulder of the
us: Through the power of the Spirit, in heaven since the beginning of time Mount of Olives (gath shemaney means
believers would experience a profound (17:5). Jesus was returning to heaven, “olive press” in Aramaic). Jesus liked this
spiritual intimacy with the Father and and he yearned to see his disciples place and frequently prayed there (see
the Son and be transformed (14:20, 23; there so that they might glimpse what 8:1; Luke 21:37; 22:39).
1 Jn 4:13). Disciples of Jesus represent no words on earth can describe. 18:3 John’s full description of the ar-
him, so their conduct and relationships 17:26 All who accept the Son and resting party expands the picture from
with each other reflect the credibility of embrace the Father will experience the other Gospels. The Temple authori-
Christ in the world. When there is dis- the kind of love known only between ties sent Roman soldiers and Temple
unity, infighting, and intolerance, their the Father and the Son. I will be in guards; while the Temple guards made
J O H N 1 8 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1808

Pharisees had given Judas a contingent of go.” 9He did this to fulfill his own statement: 18:4
John 6:64
Roman soldiers and Temple guards to ac- “I did not lose a single one of those you have 18:9
company him. Now with blazing torches, given me.” John 6:39; 17:12
lanterns, and weapons, they arrived at the 10Then Simon Peter drew a sword and 18:10
Luke 22:36, 38
olive grove. slashed off the right ear of Malchus, the 18:11
4Jesus fully realized all that was going to high priest’s slave. 11But Jesus said to Peter, Matt 20:22; 26:39
Mark 10:38; 14:36
happen to him, so he stepped forward to meet “Put your sword back into its sheath. Shall I Luke 22:42
them. “Who are you looking for?” he asked. not drink from the cup of suffering the Fa- 18:12-15
5“ Jesus the Nazarene,” they replied. ther has given me?” //Matt 26:57-58
//Mark 14:53-54
“I A M he,” Jesus said. (Judas, who betrayed 12So the soldiers, their commanding offi- //Luke 22:54
him, was standing with them.) 6As Jesus cer, and the Temple guards arrested Jesus 18:13
Luke 3:2
said “I A M he,” they all drew back and fell and tied him up. John 18:24
to the ground! 7Once more he asked them, Peter’s First Denial of Jesus
18:14
John 11:49-51
“Who are you looking for?” John 18:15-18 // Matt 26:69-70 // Mark 14:66-68 //
And again they replied, “Jesus the Naza- Luke 22:54-57
rene.” 13First they took him to Annas, the father-in-
8“I told you that I A M he,” Jesus said. “And law of Caiaphas, the high priest at that time.
since I am the one you want, let these others 14Caiaphas was the one who had told the
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

ANNAS AND CAIAPHAS (18:13-14, 19-24, 28)

John 11:49-53 Annas and Caiaphas were both spoken of as high priests during the time of Jesus; they were
Matt 26:3, 57-67 instrumental in getting Jesus condemned to death.
Mark 14:53-65
Luke 3:2 Annas was the Jewish high priest about AD 6–15. Even after he was officially deposed by
Acts 4:5-7 the Roman procurator of Judea, he retained considerable power and influence in the Jewish
high council and was still spoken of as “high priest” fifteen to twenty years later (Luke 3:2;
Acts 4:6)—perhaps because of the Jewish view that high priests retain their position for life.
Five of his sons and his son-in-law Caiaphas became high priests after him. According to the
Gospel of John, when Jesus was arrested, he was brought to Annas for his initial interrogation
before he was turned over to Caiaphas for the official trial (18:13-24).
Caiaphas was the official Jewish high priest about AD 18–36. He worked closely with his
powerful father-in-law, Annas. Caiaphas was the one who argued in the high council that it
would be better for Jesus to be sacrificed than for the entire nation to be destroyed (11:49-50;
cp. Matt 26:3-4). These prophetic words were given him by God because of his role as high
priest (11:51-52). It was Caiaphas who tore his robes at Jesus’ claim to be the Son of God (Matt
26:57, 65) and urged the high council to condemn him for blasphemy.
Not long after the execution of Jesus, the Jewish authorities became increasingly disturbed
over the rapidly growing numbers of believers in Christ. Annas and Caiaphas also actively in-
volved themselves in the interrogation of Peter and John over their healing a crippled beggar
and their preaching about the resurrection of the dead (Acts 4:5-7).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
the arrest, the Roman detachment Roman soldiers, who were trained not detail that John might have included for
stood by to prevent a riot. The Roman to fall, fell to the ground before Christ. its wordplay on Jesus’ true identity (see
detachment was large enough to war- Although they submitted to God, they 18:36-37; 19:19). Put your sword back:
rant a commander (18:12) and came didn’t really understand what had oc- Jesus’ mission was not to fight for his
armed, anticipating a struggle (18:10). curred and proceeded with the arrest. life, but to die for ours.
Numerous men had claimed to be the 18:12-14 Jesus was bound by the sol-
Messiah, and often they had made 18:8 I AM: Jesus used God’s divine name
for the second time (see note on 18:5). diers and returned to Jerusalem. First
politically explosive attempts to expel they took him to Annas, who had been
the Romans. 18:9 his own statement: See 6:39; the high priest and remained highly in-
18:5 Jesus the Nazarene: Or Jesus 17:12. I did not lose a single one: Jesus fluential (five of his sons also became
of Nazareth; also in 18:7. I AM he continued to be a good shepherd, offer- high priests). Caiaphas, his son-in-law,
(or “The ‘I AM’ is here”; or “I am the ing his life for the sheep and protecting was the official high priest at that time
LORD”; literally I am; also in 18:6, 8): them from the wolves (10:11-15). From (literally that year; see 18:24).
Jesus identified himself by the divine the beginning, however, Judas Iscariot
had not been a true disciple of Jesus 18:14 one man should die for the
name God had revealed to Moses on people: Caiaphas had previously made
Mount Sinai (Exod 3:14; see also 4:26; (17:12).
this political analysis (11:49-50). John
8:24, 58). 18:10-11 Simon Peter drew a short points out the irony of this state-
18:6 The soldiers and guards all drew sword or a long knife that was generally ment. Jesus’ death did not bring Israel
back before the Lord (cp. Isa 6:5; Ezek worn with everyday garments. The political salvation—it brought spiritual
1:28; Dan 10:9; Acts 9:4; Rev 1:17). Even Hebrew name Malchus means “king,” a salvation to all who believe.
1809 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 1 8 : 2 8

18:16-18
//Matt 26:69-70
other Jew ish leaders, “It’s better that one 22Then one of the Temple guards stand-
//Mark 14:66-68 man should die for the people.” ing nearby slapped Jesus across the face. “Is
//Luke 22:55-57 15Simon Peter followed Jesus, as did an-
18:18
that the way to answer the high priest?” he
Mark 14:54, 67 other of the disciples. That other disciple demanded.
18:19-24 was acquainted with the high priest, so he 23Jesus replied, “If I said any thing wrong,
//Matt 26:59-68
//Mark 14:55-65 was allowed to enter the high priest’s court- you must prove it. But if I’m speaking the
//Luke 22:63-71 yard with Jesus. 16Peter had to stay outside truth, why are you beating me?”
18:19
f
archiereus (0749)
the gate. Then the disciple who knew the 24Then Annas bound Jesus and sent him
Acts 5:27 high priest spoke to the woman watching at to Caiaphas, the high priest.
18:20 the gate, and she let Peter in. 17The woman
Matt 26:55
John 7:26 asked Peter, “You’re not one of that man’s Peter’s Second and Third Denials
John 18:25-27 // Matt 26:71-75 // Mark 14:69-72 //
18:22 disciples, are you?”
Luke 22:58-65
John 19:3 “No,” he said, “I am not.” 25Meanwhile,
18:23 18Because it was cold, the household ser- as Simon Peter was standing
Matt 5:39 by the fire warming himself, they asked
Acts 23:2-5 vants and the guards had made a charcoal
18:24 fire. They stood around it, warming them- him again, “You’re not one of his disciples,
Matt 26:3
selves, and Peter stood with them, warming are you?”
18:25-27
//Matt 26:71-75 himself. He denied it, say ing, “No, I am not.”
//Mark 14:69-72 26But one of the household slaves of the
//Luke 22:58-62 The High Priest Questions Jesus
18:27
high priest, a relative of the man whose
John 18:19-24; cp. Matt 26:57-68 // Mark 14:53-65 //
John 13:38
Luke 22:63-71
ear Peter had cut off, asked, “Didn’t I see
18:28-38 19Inside, the high priest began asking Jesus
f you out there in the olive grove with Jesus?”
//Matt 27:1-2, 11-14
27Again Peter denied it. And immediately a
//Mark 15:1-5
//Luke 23:1-5
about his followers and what he had been
teaching them. 20Jesus replied, “Everyone rooster crowed.
knows what I teach. I have preached reg- Jesus’ Trial before Pilate
ularly in the synagogues and the Temple, John 18:28-38a // Matt 27:1-2, 11-14 // Mark 15:1-5
where the people gather. I have not spoken // Luke 23:1-5
in secret. Why are you asking me this
21 28Jesus’ trial before Caiaphas ended in the
question? Ask those who heard me. They early hours of the morning. Then he was
know what I said.” taken to the headquarters of the Roman
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Jesus’ Trial and Crucifixion (John 18:1– reminding Annas that everything was in
19:27; see also Matt 26:47–27:26; the public record, unmasked the priest’s
Mark 14:43–15:15; Luke 22:47–23:25). attempt to follow Roman practice.
After Jesus was arrested in GETHSEMANE, 18:20 people: Literally Jewish people;
he was taken to the HOUSE OF CAIAPHAS
also in 18:38.
the high priest. There the Jewish lead-
ers decided to send him to Pilate (at the 18:22-23 When Jesus reminded Annas
PRAETORIUM) to sentence him to death of correct judicial procedure, one of the
(18:28). Pilate sent Jesus to Herod (at Temple guards viewed it as insolence
the PALACE OF ANTIPAS?), who questioned and slapped Jesus. However, Jesus knew
Jesus and sent him back (Luke 23:6-12). the law and represented it truthfully.
Then Pilate sentenced Jesus to be cruci- No witnesses were accusing him, and
fied (19:16). Regarding the location of no evidence was being presented.
GOLGOTHA, see note on 19:17; see also 18:24 Annas was at an impasse—his
illustration of Jerusalem in Jesus’ time, probing had been unsuccessful. So he
p. 1753. sent Jesus to Caiaphas to be prosecuted
before the Sanhedrin, Jerusalem’s judi-
18:19 The high priest began asking cial high council (see Mark 14:53–15:1).
Jesus questions, but his inquiry was 18:25-27 He denied it: Peter’s three
contrary to Jewish legal procedure. In denials were later echoed when Jesus
Jewish court, the priest did not ask invited him three times to reaffirm his
18:15 That other disciple is unnamed, questions directly of the defendant, but love (21:15-17).
but was probably the “disciple Jesus accumulated evidence from witnesses
loved” (13:23)—John, the author of this to establish guilt (see Num 35:30; Deut 18:28 The trial before Caiaphas ended
Gospel. 17:6; 19:15; cp. Matt 18:16). If Jesus in the early hours of the morning. Since
said anything incriminating, Annas they did not have the power of capital
18:16-17 During Jesus’ interrogation punishment (18:31), the Sanhedrin
by Annas (18:12-14, 19-24), the woman would later use it to testify against
needed to enlist Pilate, the Roman gov-
watching at the gate asked Peter if him at Jesus’ trial. He was attempting
ernor, to carry out an execution. the
he was one of that man’s disciples. In to follow Roman practice by making
headquarters of the Roman governor:
contrast to Jesus, who stood up to his Jesus incriminate himself, rather than
Greek the Praetorium; also in 18:33. it
questioners and denied nothing, Peter gathering evidence through witnesses would defile them: They did not want
quickly denied his link to Jesus three as Jewish law demanded. to become ritually unclean by contact
times (18:17, 25, 27). 18:20-21 Jesus’ sharp answer, with Gentiles in Pilate’s headquarters.
J O H N 1 8 : 2 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1810

governor. His accusers didn’t go inside Jesus responded, “You say I am a king. Ac- 18:32
Matt 20:19
because it would defile them, and they tually, I was born and came into the world John 12:32-33
wouldn’t be allowed to celebrate the Pass- to testify to the truth. All who love the truth 18:33
Luke 23:3
over. 29So Pilate, the governor, went out recog nize that what I say is true.” John 19:9
to them and asked, “What is your charge 38“What is truth?” Pilate asked. 18:36
Matt 26:53
against this man?” Luke 17:21
30“We wouldn’t have handed him over to Jesus Is Sentenced to Death John 6:15
John 18:38b–19:16 // Matt 27:15-31 // Mark 15:6-20
you if he weren’t a criminal!” they retorted. // Luke 23:13-25
18:37
John 8:47
31“Then take him away and judge him by 1 Jn 4:6
Then he went out again to the people and told
your own law,” Pilate told them. them, “He is not guilty of any crime. 39But you
18:39–19:5
//Matt 27:15-31
“Only the Romans are permitted to exe- have a custom of asking me to release one //Mark 15:6-20
cute someone,” the Jew ish leaders replied. //Luke 23:13-25
32(This fulfilled Jesus’ prediction about the
prisoner each year at Passover. Would you 19:1
like me to release this ‘King of the Jews’?” Isa 50:6; 53:5
way he would die.) 40But they shouted back, “No! Not this 19:3
33Then Pilate went back into his head- John 18:22
quarters and called for Jesus to be brought man. We want Barabbas!” (Barabbas was a 19:4
to him. “Are you the king of the Jews?” he revolutionary.) Luke 23:4
John 18:38
asked him.
34Jesus replied, “Is this your own ques-
tion, or did others tell you about me?”
35“Am I a Jew?” Pilate retorted. “Your own
19 Then Pilate had Jesus flogged with a
lead-tipped whip. 2The soldiers wove
a crown of thorns and put it on his head, and
people and their leading priests brought they put a purple robe on him. 3“Hail! King
you to me for trial. Why? What have you of the Jews!” they mocked, as they slapped
done?” him across the face.
36Jesus answered, “My Kingdom is not an 4Pilate went outside again and said to the

earthly kingdom. If it were, my followers people, “I am going to bring him out to you
would fight to keep me from being handed now, but understand clearly that I find him
over to the Jew ish leaders. But my Kingdom not guilty.” 5Then Jesus came out wearing
is not of this world.” the crown of thorns and the purple robe.
37Pilate said, “So you are a king?” And Pilate said, “Look, here is the man!”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
So Pilate, probably fearing a riot, went Jews? To get the governor’s attention, of contempt. Pilate’s offer of amnesty
outside to meet them. The Passover Caiaphas had charged that Jesus had revealed his desire to let Jesus go.
meal itself had occurred the night urged people not to pay their taxes 18:40 Jesus was no threat to Rome, but
before (see 13:1; Mark 14:14-16). The to the Roman government and had Barabbas was a revolutionary, a violent
following day, another meal began the claimed to be a king (Luke 23:2). To man who took part in political uprisings
weeklong Festival of Unleavened Bread Pilate, Jesus might have been just
(see Luke 23:19), with a proven capacity
(Lev 23:5-6). another Jewish terrorist–revolutionary
to challenge the Roman military oc-
18:29 Pilate, the fifth Roman governor (see Luke 23:18-19; Acts 5:36-37) with
cupation of Israel.
of Judea, ruled the country from AD 26 a head full of messianic notions and a
band of well-armed followers. 19:1-16 Jesus was also beaten after
to 36. He usually lived on the coast in
Caesarea, but kept troops stationed 18:34-35 Jesus’ reply forced the gover- his sentencing (Mark 15:15), but here
in a fortress in Jerusalem where he nor to show the origin of his question. John records an earlier beating, which
appeared personally for major festivals. The Temple leadership was behind was likely Pilate’s attempt to show that
He was a brutal ruler whose atrocities these charges. Pilate only wanted to Jesus had been punished and could be
against the Jews were legendary (e.g., know if Jesus was a rebel who might released (19:4). When this failed, Pilate
Luke 13:1; Josephus, War 2.9.2-4). threaten Roman interests. passed his sentence and handed Jesus
over to the Jewish leaders for crucifix-
18:31-32 Pilate found the charges 18:36-37 Jesus was willing to accept the ion (19:16).
unsatisfying and told the Sanhedrin, title of king, but he made it clear that
judge him by your own law. Pilate saw he did not govern an earthly kingdom 19:2 The crown of thorns might have
this as a Jewish squabble, which he re- that might rival Rome. Jesus’ kingship is come from a date palm (cp. 12:13-14),
fused to investigate. The Jewish leaders, not of this world. Rather than being a whose thorns can exceed twelve inches.
however, insisted that an execution was political ruler, he rules through the de- There are Greek coin images showing
necessary. fulfilled Jesus’ prediction votion and obedience of his followers. such crowns, with the stems woven and
about the way he would die (see 12:32- the thorns radiating upward above the
18:38-39 What is truth? Truth was not
33): The Jews would have employed crown. The purple robe was probably
a foreign idea to Pilate, but he did not
stoning; the Romans used crucifixion. a soldier’s robe—dark red to complete
wait for an answer to his question be-
If Pilate delivered Jesus’ sentence, he the picture of mock royalty.
cause he did not believe there was one.
would be crucified. Pilate returned to the council mem- 19:4-6 Pilate’s intention was to bring
18:33 Pilate was personally responsible bers waiting outside and delivered his Jesus out to display the marks of his
for capital crimes in which the interests verdict: not guilty. Although he referred punishment to sway the crowd to let
and security of the Roman empire to Jesus as “King of the Jews” (see also him go. After being flogged with a
were at stake, so he began his formal 19:19), the title meant nothing more lead-tipped whip, Jesus was bleeding
legal inquiry. Are you the king of the to Pilate than a mocking expression profusely. Pilate announced his verdict
1811 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 1 9 : 1 7

19:6 6When they saw him, the leading priests one who declares himself a king is a rebel
John 18:31
19:7 and Temple guards began shouting, “Cru- against Caesar.”
Lev 24:16 cify him! Crucify him!” 13When they said this, Pilate brought
Matt 26:63-66
19:11
“Take him yourselves and crucify him,” Pi- Jesus out to them again. Then Pilate sat
Rom 13:1 late said. “I find him not guilty.” down on the judg ment seat on the platform
19:12 7The Jew ish leaders replied, “By our law that is called the Stone Pavement (in He-
Luke 23:2
Acts 17:7 he ought to die because he called himself brew, Gabbatha). 14It was now about noon
19:13 the Son of God.” on the day of preparation for the Passover.
Matt 27:19 8When Pilate heard this, he was more And Pilate said to the people, “Look, here is
19:16-27
//Matt 27:32-44 frightened than ever. 9He took Jesus back your king!”
//Mark 15:21-32 into the headquarters again and asked him, 15“Away with him,” they yelled. “Away
//Luke 23:26-43
“Where are you from?” But Jesus gave no an- with him! Crucify him!”
swer. 10“Why don’t you talk to me?” Pilate “What? Crucify your king?” Pilate asked.
demanded. “Don’t you realize that I have “We have no king but Caesar,” the leading
the power to release you or crucify you?” priests shouted back.
11Then Jesus said, “You would have no 16Then Pilate turned Jesus over to them

power over me at all unless it were given to to be crucified. So they took Jesus away.
you from above. So the one who handed me The Crucifixion
over to you has the greater sin.” John 19:17-24 // Matt 27:32-38 // Mark 15:21-27 //
12Then Pilate tried to release him, but Luke 23:26-34
the Jew ish leaders shouted, “If you release 17Car ry ing
the cross by himself, he went
this man, you are no ‘friend of Caesar.’ Any- to the place called Place of the Skull (in
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
of not guilty a second time, but he was me: Although Pilate had the power to in 19:20.
met with a strident call for Jesus’ death . . . crucify Jesus, it was only because 19:15 The final words of the priests,
(19:6). God had given him this temporary “We have no king but Caesar,” stood in
19:6 Pilate knew that a riot could power so Jesus could advance toward direct contradiction to the OT under-
happen when a man popular with the the cross (see 10:18). standing that God was Israel’s king (cp.
masses was executed, so he shifted 19:12 Each time he had a conversation Judg 8:23; 1 Sam 8:7; 10:19). Jerusalem
responsibility to crucify Jesus to the with Jesus, Pilate tried to release him: and its leaders were in the process of
Temple leaders. He kept trying, but his repeated efforts killing their true king (18:37) while
19:7 During the trial before Caiaphas, were fruitless. “Friend of Caesar” is paying homage to Caesar, the pagan
the charge of blasphemy—calling a technical term that refers to an ally king of Rome.
himself the Son of God—was deter- of the emperor. It was an official title 19:16 Pilate turned Jesus over to the
mined to be Jesus’ true crime (see Mark given to individuals such as senators Roman garrison, who prepared Jesus
14:61-65). The leaders had already who showed exceptional loyalty and for crucifixion by a second flogging
tried pitting Roman imperial interests service to the emperor. The Jewish (Mark 15:15), which brought him near
against Jesus (18:33), and would do leaders were implying that they would death. Bleeding profusely, his clothes
so again (19:12). Now they challenged ruin Pilate’s career by reporting that soaked in blood, his thorn-laced crown
the governor on another level: Pilate he was not working in Rome’s interests. now digging deeply into his head, and
must keep the peace by upholding They probably knew that Pilate was also nearly in shock, Jesus was marched to a
local law, even when it was irrelevant having a personal crisis. His patron in site outside the city.
to Rome. Claiming to be God’s son was Rome, Sejanus (the chief administrator
not illegal, because Israel’s kings did of the Empire under Tiberius Caesar), 19:17 The vertical beam (Latin
this (Ps 2:7; 89:22-27). However, Jesus had fallen from favor and was executed staticulum) of the cross was generally
claimed to have the divine authority of in AD 31. Pilate had every reason to be kept at the crucifixion site, and the
God himself (see 5:18), which they saw afraid. victim was forced to carry only the
as blasphemy. heavy crossbeam (Latin patibulum).
19:13 Pilate took the governor’s judg- Crucifixions were public executions
19:8-9 Pilate . . . was more frightened ment seat (Greek bēma, cp. Acts 25:6, that took place near major roadways.
than ever: He was superstitious, and “seat in court”) to render his verdict. They were designed to shock and
the idea of gods appearing in the world The Stone Pavement was the platform warn the people. Place of the Skull
was not uncommon (Acts 14:11). He holding the judgment seat; from there (Hebrew and Aramaic Golgotha; Latin
sensed that more than a political fight Pilate now spoke with the authority of calvariae, “Calvary”): See map on
was going on, so he asked Jesus, Where his office. p. 1809. Most archaeologists agree that
are you from? He did not mean Jesus’ 19:14 the day of preparation for the Jesus’ crucifixion was at the site of the
birthplace, but whether Jesus was a Passover (or the day of preparation present-day Church of the Holy Sepul-
divine man who had descended from during the Passover): Here, Passover chre, located in the Christian Quarter
heaven. the headquarters: Greek the does not refer to the Jewish Passover of the old walled city of Jerusalem (see
Praetorium. Why Jesus gave no answer meal, which had taken place the night “First-Century Jerusalem,” p. 1753). An
is unclear. Perhaps it was because before, but to the whole Festival of alternate site, Gordon’s Calvary (north
Pilate would not have been able to Unleavened Bread. It was now Friday, of the Damascus Gate), is a model of
understand the answer—that true the day of preparation for the Pass- what the scene possibly looked like, but
power comes only from God, and God over Sabbath, which would begin at it holds only a tomb from the 500s BC
had empowered Jesus (cp. 19:11). sundown (cp. Mark 15:42; Luke 23:54). and therefore cannot be the authentic
19:10-11 You would have no power over people: Literally Jewish people; also site of Jesus’ crucifixion and burial.
J O H N 1 9 : 1 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1812

Hebrew, Golgotha). 18There they nailed them. They also took his robe, but it was 19:24
*Ps 22:18
him to the cross. Two others were crucified seamless, woven in one piece from top to 19:25
with him, one on either side, with Jesus be- bottom. 24So they said, “Rather than tear- Matt 27:55-56
Mark 15:40-41
tween them. 19And Pilate posted a sign on ing it apart, let’s throw dice for it.” This Luke 8:2; 23:49
the cross that read, “Jesus of Nazareth, the fulfilled the Scripture that says, “They di- 19:26
John 2:4; 13:23; 20:2;
King of the Jews.” 20The place where Jesus vided my garments among themselves and 21:7, 20
was crucified was near the city, and the sign threw dice for my clothing.” So that is what
was written in Hebrew, Latin, and Greek, so they did.
that many people could read it. 25Standing near the cross were Jesus’
21Then the leading priests objected and mother, and his mother’s sister, Mary (the
said to Pilate, “Change it from ‘The King wife of Clopas), and Mary Magdalene.
of the Jews’ to ‘He said, I am King of the 26When Jesus saw his mother standing
Jews.’ ” there beside the disciple he loved, he said to
22Pilate replied, “No, what I have writ ten, her, “Dear woman, here is your son.” 27And
I have written.” he said to this disciple, “Here is your mother.”
23When the soldiers had crucified Jesus, And from then on this disciple took her into
they divided his clothes among the four of his home.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The Cross and Passover (19:17-36)

John 1:29, 36 At the beginning of John’s Gospel, John the Baptist introduced Jesus by calling him the “Lamb
Exod 12:1–13:16; of God” (1:29, 36). This odd phrase might refer to the sacrificial lamb that was killed daily in
29:38-46
Num 9:1-14 the Temple (Exod 29:38-46) or to the sacrificial lamb of Isa 53:7 (cp. Acts 8:32-35; Rev 5:5-14).
Deut 16:1-8 Both rituals of sacrifice spoke of rescue and forgiveness from sin.
2 Kgs 23:21-23
2 Chr 30:1-27 However, this was not all that John had in mind. John presented Jesus as the Passover
Ezra 6:19-21 lamb whose death marks the central event of the Passover season (see Exod 12:46; Luke 22:7;
Isa 53:7
Ezek 45:21-22 1 Cor 5:7). In the first century, Jews made a pilgrimage to Jerusalem each spring to celebrate
Matt 26:2, 17-19 the Passover and to reread the story of the Exodus (see Exod 12–15). When Israel was being
Mark 14:17-31 rescued from Egypt, the blood of a lamb was sprinkled on the doorposts of each Jewish
Luke 22:14-30
Acts 8:32-35; 12:3-4 home in Egypt and saved those inside from death (Exod 12). Jews who came to Jerusalem to
1 Cor 5:7-8 celebrate the Passover needed to supply a perfect young lamb for sacrifice. The animal could
Heb 11:28
Rev 5:5-14 not be diseased or have broken bones.
Jesus used his final Passover meal to show that his sacrificial death would give new mean-
ing to the festival (Mark 14:17-31). In John, the cross became an altar where Christ, the Pass-
over lamb, was slain. Jesus’ legs were not broken (19:33), fulfilling a Passover rule (19:36; Exod
12:46). Blood ran freely from his wound (19:34), showing that his life was being exchanged for
others. Just as a lamb died to save the lives of Jewish families at the Passover in Egypt, so, too,
this one death of the Son of God on the cross serves to bring salvation to the world.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
19:18 None of the Gospel writ- should identify Jesus of Nazareth (or Mary ( John’s aunt). Mary (the wife
ers dwell on the details of being Jesus the Nazarene) as the King of the of Clopas) is only mentioned here.
nailed . . . to the cross because they Jews. Jesus’ kingship was posted in She might be the same person as
were well known and horrific. The three languages for the whole world Mary the mother of James and Joseph
soldiers used the cross as a means to understand. (cp. Matt 27:56). Jesus had healed
of torture; they wanted victims to Mary Magdalene, a woman from the
19:23-24 As was their common
survive for a while, in some cases village of Magdala (Mark 16:9; Luke
practice, the Roman soldiers divided
for days. Because the Sabbath would 8:2). Dear woman was a formal and
begin at dusk (19:31), they expedited his clothes. The soldiers gambled for
his valuable robe, which was seamless, polite form of address (see 2:4).
Jesus’ crucifixion. Jesus had been
thoroughly beaten with stone- or rather than dividing it up. throw 19:27 Here is your mother: Jesus
metal-tipped whips, so his back was dice: Literally cast lots. “They di- employed a Jewish family law that
thoroughly lacerated, and he was vided my garments among themselves assigned the care of one person to
bleeding profusely. and threw dice for my clothing”: See another. The scene had an additional
Ps 22:18. significance: The people who were
19:19-22 Pilate posted a sign on present represented the new com-
the cross: It was customary for the 19:25-26 This is the only reference to
Jesus’ mother’s sister in the NT. She munity of the church that was born at
Roman soldiers to provide a written the cross. Jesus wanted them to care
public notice of the criminal’s name might have been the wife of Zebedee
and the mother of James and John for each other in obedience to his
and crimes. Perhaps as a final act command to love one another (13:34;
of revenge against the Jewish high (cp. Matt 27:56), which would make
Jesus and John cousins. If so, it would 15:12, 17).
council, Pilate ordered that the sign
help explain why Jesus assigned the 19:28-29 I am thirsty: See Ps 22:15;
disciple he loved ( John) to care for 69:21. The hyssop bush had been
1813 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 1 9 : 3 9

19:28-37
//Matt 27:45-56
The Death of Jesus Jesus, they saw that he was already dead, so
//Mark 15:33-41 John 19:28-30// Matt 27:45-56 // Mark 15:33-41 // they didn’t break his legs. 34One of the sol-
//Luke 23:44-49 Luke 23:44-49
28Jesus
diers, however, pierced his side with a spear,
19:28 knew that his mission was now fin-
*Ps 22:15; 69:21 and immediately blood and water flowed
ished, and to fulfill Scripture he said, “I am
19:30 out. 35(This report is from an eyewitness
Job 19:26-27 thirsty.” 29A jar of sour wine was sitting
giv ing an accurate account. He speaks the
19:31 there, so they soaked a sponge in it, put it
Deut 21:22-23
on a hyssop branch, and held it up to his truth so that you also can believe.) 36These
19:35
lips. 30When Jesus had tasted it, he said, “It things happened in fulfillment of the Scrip-
John 20:30-31; 21:24
1 Jn 1:1 is finished!” Then he bowed his head and re- tures that say, “Not one of his bones will be
19:36
leased his spirit. broken,” 37and “They will look on the one
*Exod 12:46
Num 9:12 31It was the day of preparation, and they pierced.”
*Ps 34:20
19:37
the Jew ish leaders didn’t want the bodies The Burial of Jesus
*Zech 12:10 hanging there the next day, which was the John 19:38-42 // Matt 27:57-61 // Mark 15:42-47 //
Rev 1:7
Sabbath (and a very special Sabbath, be- Luke 23:50-56
19:38-42 38After wardJoseph of Arimathea, who had
//Matt 27:57-61 cause it was the Passover). So they asked
//Mark 15:42-47 Pilate to hasten their deaths by ordering been a secret disciple of Jesus (because
//Luke 23:50-56
19:39
that their legs be broken. Then their bod- he feared the Jew ish leaders), asked Pilate
John 3:1-2; 7:50 ies could be taken down. 32So the soldiers for permission to take down Jesus’ body.
came and broke the legs of the two men cru- When Pilate gave permission, Joseph came
cified with Jesus. 33But when they came to and took the body away. 39With him came
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
First-century Judean Tombs (John 19:41).
Joseph of Arimathea’s tomb, where Jesus
was buried (see Matt 27:57-60), was like
other first-century Judean tombs. This
drawing is based on sixty-one such “roll-
ing-stone” tombs that have been discov-
ered. These tombs, carved in limestone,
were affordable only by wealthy families,
and they were constructed according to
the laws of Judaism (see Mishnah Baba
Batra 6:8). After preparation for burial,
bodies were placed in the KOKH (niche)
which was then sealed with a rolling clo-
sure stone. Much later the dried bones
were stored in ossuaries (stone boxes)
within the tomb.

first letter (1 Jn 1:1-4) can believe:

Some manuscripts read can continue
to believe.
19:36 “Not one of his bones will be
broken”: Exod 12:46; Num 9:12; Ps
34:20. The Passover lamb could have
no broken bones; Jesus was the per-
used in Egypt to brush lamb’s blood a Roman soldier pierced his side with
fect Passover lamb (see also 1 Cor 5:7).
on the doorposts and lintels during a spear. blood and water flowed out:
the first Passover (Exod 12:22). Jesus This has several levels of meaning: (1) 19:37 “They will look on the one they
is God’s Passover lamb (1:29, 36), and The spear probably punctured Jesus’ pierced”: Zechariah 12:10 describes
his blood likewise saves. pericardium, the sac around the how Israel would look on a prophet
heart, releasing these fluids. (2) John or the Messiah and lament their own
19:30 Jesus called out in triumph and fatal lack of faith.
exhaustion that he had finished the might have been thinking of more
Passover symbolism. The Passover 19:38 According to Luke, Joseph of
work he set out to do. On the cross he
lamb’s blood had to flow as it died. Arimathea was a courageous man
was not a victim, but a servant doing
(3) The living water, flowing from who was waiting for the Kingdom of
God’s bidding.
Jesus’ side, reminds readers of earlier God (Luke 23:50-51). He was a wealthy
19:31-33 The Jewish authorities, language that Jesus used to describe (Matt 27:57) and influential leader in
eager to complete the crucifixion himself (see 7:37-39; “Living Water” at Jerusalem and a member of the high
before Sabbath began at dusk, asked 4:10-14, p. 1777). council (Mark 15:43) who disagreed
Pilate to break the legs of the men. 19:35 John was at the foot of the with the decision to kill Jesus. He
Breaking the legs with a mallet was cross (19:26). He was not simply a asked Pilate for the favor of burying
common: It promoted asphyxiation collector of traditions about Jesus, Jesus in his personal tomb. Joseph
and hemorrhaging, because the but an eyewitness giving an accurate was a secret disciple (cp. 12:42-43),
victim could no longer push himself account of the events of Jesus’ life but his bold deed brought him out in
up to breathe. (cp. 21:24). This same confidence public support of Jesus.
19:34 To confirm that Jesus was dead, can be seen in the opening of John’s
J O H N 1 9 : 4 0 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1814

Nicodemus, the man who had come to Jesus wrappings ly ing there, 7while the cloth that 19:40
Luke 24:12
at night. He brought about seventy-five had covered Jesus’ head was folded up and John 20:5-7
pounds of perfumed ointment made from ly ing apart from the other wrappings. 8Then 20:1-8
//Matt 28:1-8
myrrh and aloes. 40Follow ing Jew ish burial the disciple who had reached the tomb first //Mark 16:1-8
//Luke 24:1-12
custom, they wrapped Jesus’ body with the also went in, and he saw and believed—9for
20:2
spices in long sheets of linen cloth. 41The until then they still hadn’t understood the John 13:23
place of crucifixion was near a garden, Scriptures that said Jesus must rise from 20:3
Luke 24:12
where there was a new tomb, never used the dead. 10Then they went home.
20:5
before. 42And so, because it was the day of John 19:40
Jesus Appears to Mary Magdalene
preparation for the Jew ish Passover and John 20:11-18; cp. Matt 28:8-10; Mark 16:9-11 20:7
John 11:44
since the tomb was close at hand, they laid 11Mary was standing outside the tomb 20:9
Jesus there. cry ing, and as she wept, she stooped and John 2:22
20:11-18
looked in. 12She saw two white-robed an- Mark 16:9-11
Jesus’ Resurrection (20:1-31) gels, one sitting at the head and the other 20:12
The Empty Tomb
John 20:1-10 // Matt 28:1-10 // Mark 16:1-8 // at the foot of the place where the body of Mark 16:5
Luke 24:4
Luke 24:1-12 Jesus had been ly ing. 13“Dear woman, why 20:14

20 Early on Sunday morning, while are you cry ing?” the angels asked her. Mark 16:9
Luke 24:16
it was still dark, Mary Magdalene “Because they have taken away my Lord,” John 21:4
came to the tomb and found that the stone she replied, “and I don’t know where they 20:16
g
rhabbouni (4462)
had been rolled away from the entrance. have put him.” Matt 23:7

2She ran and found Simon Peter and the 14She turned to leave and saw someone

other disciple, the one whom Jesus loved. standing there. It was Jesus, but she didn’t
She said, “They have taken the Lord’s body recog nize him. 15“Dear woman, why are
out of the tomb, and we don’t know where you cry ing?” Jesus asked her. “Who are you
they have put him!” looking for?”
3Peter and the other disciple started out She thought he was the gardener. “Sir,”
for the tomb. 4They were both running, but she said, “if you have taken him away, tell
the other disciple outran Peter and reached me where you have put him, and I will go
the tomb first. 5He stooped and looked in and get him.”
and saw the linen wrappings ly ing there, but 16“Mary!” Jesus said.

he didn’t go in. 6Then Simon Peter arrived She turned to him and cried out, “gRab-
and went inside. He also noticed the linen boni!” (which is Hebrew for “Teacher”).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
19:39 Nicodemus (see 3:1; 7:50), a 8:1-3; Matt 27:55-56), Mary Magdalene 20:8-9 he saw and believed: Despite not
member of the high council, under- arrived at the tomb to help complete fully understanding, John knew that
stood that these bodies had to be bur- Jesus’ burial (see 19:42). Many Judean God had been at work, and he realized
ied before the upcoming Sabbath (19:31, tombs were sealed with a rolling stone that Jesus was alive.
42). His public support, as with Joseph (see illustration, p. 1813). 20:11-13 Although two . . . angels
of Arimathea, might indicate that he, 20:2 Mary Magdalene ran and found appeared inside the tomb, the riddle
too, was becoming a disciple (see note Simon Peter. Her natural assumption of Jesus’ disappearance remained
on 7:49-51). Myrrh was a commonly was that someone had robbed the tomb unsolved (see Luke 24:4). why are you
used aromatic powder. The aloes were and perhaps stolen the body—which crying? Sorrow was not the appropriate
fragrant powdered sandalwood often was not an uncommon occurrence. response in this moment.
used as perfume. seventy-five pounds
(Greek 100 litras [32.7 kilograms]): 20:3-10 The other disciple was probably 20:14-15 Jesus, whom Mary mistook
This enormous amount of spices was John, “the disciple Jesus loved,” the au- for the gardener, repeated the angel’s
appropriate for royalty; Jesus, the king, thor of this Gospel (see 13:23). He and question and added, Who are you look-
was given a royal burial. Peter validated Mary’s testimony by ex- ing for? Jesus’ question was to provoke
amining the tomb for themselves. John Mary’s thinking: At this point Mary was
19:41 a new tomb: More than 900 first- arrived first, but Peter entered first. looking for the body of Jesus, but she
century burial tombs have been discov- was about to meet the living Christ. Was
ered in Judea, carved into the limestone 20:6-7 What Peter and John found in
she truly ready to meet her Lord?
hills (see illustration, p. 1813). the tomb was remarkable. The linen
wrappings (19:40) were on the burial 20:16 When Jesus called Mary by name,
19:42 because it was the day of bench (see note on 19:41). Jews also she recognized him immediately (see
preparation for the Jewish Passover: used a facial cloth for burials (cp. 10:3-4).
Literally because of the Jewish day of 11:44), which was rolled, wrapped
preparation; see note on 19:14. The 20:17 Mary thought that with the resur-
under the chin, and tied on the top of rection, Jesus would resume normal rela-
Sabbath was approaching, so Joseph the head. The apostles found this face tions with his disciples. She was trying
and Nicodemus (19:38-39) would return cloth folded up on the bench. John’s to cling to the joy she discovered in her
to complete the burial process later. inclusion of these details counters any resurrected Lord. But his fellowship with
20:1 Early on Sunday morning: Literally suggestion that grave robbers had taken her would come in a new form (20:22).
On the first day of the week. As a Jesus’ body; such costly garments would Jesus had not yet ascended to complete
devoted follower of Jesus (see Luke have been stolen in a robbery. his return to the Father, but the process
1815 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 2 0 : 2 4

20:17 17“Don’t cling to me,” Jesus said, “for I Jesus was standing there among them!
Matt 28:10
John 16:28 haven’t yet ascended to the Father. But go “Peace be with you,” he said. 20As he spoke,
Rom 8:29
Col 1:18 find my brothers and tell them, ‘I am ascend- he showed them the wounds in his hands
Heb 2:11 ing to my Father and your Father, to my God and his side. They were filled with joy when
20:19-23
//Matt 28:16-20 and your God.’ ” they saw the Lord! 21Again he said, “Peace be
//Luke 24:36-49 18Mary Magdalene found the disciples with you. As the Father has sent me, so I am
20:20 and told them, “I have seen the Lord!” Then sending you.” 22Then he breathed on them
John 16:20-22; 19:34
20:21 she gave them his message. and said, “Receive the Holy Spirit. 23If you for-
Matt 28:19 give anyone’s sins, they are forgiven. If you
John 17:18 Jesus Appears to His Disciples do not forgive them, they are not forgiven.”
20:22 John 20:19-23 // Luke 24:35-49
John 7:37-39; 14:16- 19That Sunday evening the disciples were Jesus Appears to Thomas
18, 26
20:24 meeting behind locked doors because they 24One of the twelve disciples, Thomas (nick-
John 11:16 were afraid of the Jewish leaders. Suddenly, named the Twin), was not with the others
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

THOMAS (20:24-28)
John 11:16; 14:5; Thomas, also known as “the twin,” was one of the twelve apostles (Matt 10:3; Mark 3:18; Luke
21:2
Matt 10:3
6:15; Acts 1:13). He is remembered for his unbelieving response to Jesus’ resurrection.
Mark 3:18 Nothing is known of how Jesus first met and called Thomas to be his disciple. The only
Luke 6:15 personal accounts of Thomas are found in the Gospel of John. Thomas voiced his willingness
Acts 1:13
to follow Jesus, even if it meant death (11:16); he openly told Jesus that he didn’t understand
what he was saying (14:5); and he was one of the seven disciples who returned to fishing after
the resurrection, when Jesus appeared to them (21:2).
When Jesus first appeared to his disciples after his death, Thomas was not present. When
Thomas heard the report from the others, he did not believe it, insisting he would have to
see the evidence of the crucifixion in Jesus’ body with his own eyes and feel it with his own
hands (20:19-23). A week later, when Jesus once again appeared to the disciples, he especially
addressed Thomas, telling him to examine the marks of the nails and the spear in his body
and challenging him to believe and not be skeptical. Thomas’s response represents one of
the strongest statements of Jesus’ deity in the New Testament, and the culmination of the
Gospel of John’s portrayal of Jesus: “My Lord and my God!” (20:28).
Later tradition speaks of Thomas working as a missionary in the East: in Parthia (Eusebius),
Persia (Jerome), and India (Acts of Thomas). The Mar Thoma church on the west coast of India
traces its roots back to the early missionary work of Thomas. The historical reliability of these
accounts is uncertain.
Thomas’s name is unreliably linked to several later apocryphal writings: the Acts of Thomas, the
Infancy Gospel of Thomas, the Epistle to the Apostles, the Apocalypse of Thomas, the Book of Thomas
the Athlete, and especially the Coptic Gospel of Thomas, a Gnostic collection of Jesus’ sayings.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
was underway. Before his final departure, 9:6; 52:7) and delivering the gift of his body, poured the Spirit on his followers.
he would give the Holy Spirit (20:22; see Kingdom (see 14:27; 16:33). This gift fulfilled many promises that
14:15-21, 26; 15:26-27; 16:5-15). 20:20 The reality of Jesus’ resurrection the Spirit would be sent (14:16, 26;
20:18 Mary was the first eyewitness to was quite clear. Jesus showed them the 15:26; 16:7, 13). It foreshadows the
wounds from the nails and the spear. arrival of the Spirit’s empowering pres-
see the Lord following his resurrection.
He did not feign death, but conquered ence at Pentecost (Acts 1:4-5; 2:1-47).
She not only saw him, she heard him
and touched him (see 1 Jn 1:1-4). This it. He was no phantom, but a real man 20:23 If you forgive anyone’s sins: The
great privilege was given to a woman with a real body. He had been dead, but ongoing work of Christ’s followers paral-
whose broken life had experienced was now alive. Jesus was fully human lels the work of Christ. Christ’s followers
healing (Luke 8:2). In Jewish culture this both in life (1:14) and in his resurrection. do not distribute and withdraw God’s
was astounding; a woman could not forgiveness on a whim, but they follow
20:21 I am sending you: God had sent
even be a witness in court. No Jew in Jesus’ prompting through the Spirit (15:5),
Jesus into the world to establish his
this period would make up such a story. just as Jesus obeyed his Father (14:31).
Kingdom, and now Jesus was sending
20:19 That Sunday evening: Literally his disciples to carry on his mission. 20:24-25 Thomas (nicknamed the
In the evening of that day, the first day Christ’s emissaries carry the truth of Twin): Literally Thomas, who was called
of the week. meeting behind locked Jesus’ words to the world (cp. 17:18). Didymus (see also 11:16; 14:5). Thomas
doors: The disciples feared prosecution 20:22 Jesus commissioned the disciples was absent when Jesus revealed himself.
for following Jesus. Peace be with you: and then empowered them with the He remained skeptical despite the
This was a standard Jewish greeting (see Holy Spirit. The Spirit had not been testimony of his friends, who had seen
also 3 Jn 1:15), but Jesus was doing more given previously because Jesus had not the Lord. Thomas demanded a concrete
than just greeting his disciples: he was yet been glorified (7:39). The glorified experience identical to theirs.
offering the Messiah’s peace (see Isa Jesus, resplendent in his resurrected
J O H N 2 0 : 2 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1816

when Jesus came. 25They told him, “We This is how it happened. 2Several of the dis- 20:28
John 1:1, 18; 10:30;
have seen the Lord!” ciples were there—Simon Peter, Thomas 14:9
Phil 2:6
But he replied, “I won’t believe it unless (nicknamed the Twin), Nathanael from Cana Col 2:9
I see the nail wounds in his hands, put my in Galilee, the sons of Zebedee, and two other Titus 2:13
2 Pet 1:1
fingers into them, and place my hand into disciples. 1 Jn 5:20
the wound in his side.” 3Simon Peter said, “I’m going fishing.” 20:29
26Eight days later the disciples were to- 1 Pet 1:8
“We’ll come, too,” they all said. So they h
makarios (3107)
gether again, and this time Thomas was went out in the boat, but they caught noth- Acts 20:35

with them. The doors were locked; but sud- ing all night. 20:30
John 21:25
denly, as before, Jesus was standing among 4At dawn Jesus was standing on the i
biblion (0975)
them. “Peace be with you,” he said. 27Then beach, but the disciples couldn’t see who John 21:25

20:31
he said to Thomas, “Put your finger here, he was. 5He called out, “Fellows, have you John 3:15; 19:35
and look at my hands. Put your hand into caught any fish?” 1 Jn 5:13
the wound in my side. Don’t be faithless any “No,” they replied. 21:2
John 1:45-51; 11:16;
longer. Believe!” 6Then he said, “Throw out your net on the 20:24
28“My Lord and my God!” Thomas ex- right-hand side of the boat, and you’ll get 21:3
Luke 5:5
claimed. some!” So they did, and they couldn’t haul in
29Then Jesus told him, “You believe be- 21:4
the net because there were so many fish in it. Luke 24:16
cause you have seen me. hBlessed are those 7Then the disciple Jesus loved said to John 20:14
who believe without seeing me.” Peter, “It’s the Lord!” When Simon Peter 21:6
Luke 5:4-7
Purpose of the Book heard that it was the Lord, he put on his tu- 21:7
30The disciples saw Jesus do many other nic (for he had stripped for work), jumped Matt 14:29
John 13:23
miraculous signs in addition to the ones into the water, and headed to shore. 8The
21:9
recorded in this ibook. 31But these are writ- others stayed with the boat and pulled the John 18:18

ten so that you may continue to believe that loaded net to the shore, for they were only
Jesus is the Messiah, the Son of God, and about a hundred yards from shore. 9When
that by believ ing in him you will have life by they got there, they found breakfast waiting
the power of his name. for them—fish cooking over a charcoal fire,
and some bread.
10“Bring some of the fish you’ve just
4. EPILOGUE: THE WORD COMMISSIONS
HIS FOLLOWERS (21:1-25) caught,” Jesus said. 11So Simon Peter went
The Miraculous Catch of Fish aboard and dragged the net to the shore.

21 Later, Jesus appeared again to the

disciples beside the Sea of Galilee.
There were 153 large fish, and yet the net
hadn’t torn.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
20:26-27 Eight days later was Sunday, tense, indicating that John wrote to However, this trip was useless and they
one week after Jesus’ resurrection (it encourage believers. Other manuscripts caught nothing all night.
was customary to include the current read that you may come to believe, 21:4-5 Jesus was standing on the beach,
day when counting forward). Jesus’ suggesting that John wrote to stimulate but the men did not recognize him
appearance on the following Sunday new faith (cp. 1:7). (cp. 20:11-16; Luke 24:13-53). Fellows:
helps explain the disciples’ meeting on 21:1-25 This final chapter adds an Literally Children.
“the Lord’s Day” (see Rev 1:10). Peace account about the resurrected Jesus
be with you: This scene was exactly like 21:6 “Throw out your net on the right-
in Galilee (21:1-14) and records the hand side”: Casting a net into the sea at
Jesus’ first appearance (20:19-20). Jesus exchange between Peter and Jesus
had already heard Thomas’s complaint random was futile. But when they did
concerning Peter’s love (21:15-23). The
and now answered directly. Believe! as the stranger said, the immense catch
chapter ends by summarizing the
Jesus challenged Thomas to believe in was immediate (21:11).
authority and importance of John’s
the resurrection like the others. eyewitness report (21:24-25). 21:7 “It’s the Lord!” John recognized
20:28 “My Lord and my God!” This was Jesus, probably remembering that a
21:1 Sea of Galilee: Greek Sea of
not an astonished exclamation but a miracle like this had happened before
Tiberias, another name for the Sea of
proclamation of heartfelt belief. It con- (Luke 5:1-11). Peter, who had stripped
Galilee (see 6:1).
cludes John’s study of Jesus’ deity that off his clothes while working, put on his
has framed the whole book (see 1:1-18). 21:2 Several of the disciples returned tunic in order to meet the Lord.
to fishing in the Sea of Galilee. This
20:29 Jesus points to the generations of was not a sign that their faith had 21:8 a hundred yards: Greek 200 cubits
Christians who, through the testimony weakened—even rabbis who regularly [90 meters].
of others, would believe without seeing. preached kept practicing their oc- 21:9 Cooked fish and bread were the
20:30-31 Many scholars view these cupations (see Acts 18:3; 20:34; 1 Cor mainstays of the Galilean diet; Jesus
words as the conclusion of John’s 4:12). Thomas (nicknamed the Twin): provided the men with breakfast. The
Gospel, viewing ch 21 as an appendix. Literally Thomas, who was called Didy- charcoal fire is reminiscent of the scene
John’s account is only a selection from mus. The sons of Zebedee were James of Peter’s denials (18:18).
Jesus’ many . . . miraculous signs. and John (see Matt 4:21). 21:11 This miracle showed generous
20:31 that you may continue to believe: 21:3 Fishing was usually successful provision (as in 2:1-12; 6:1-15). No sym-
Some manuscripts use the present in the early hours of the morning. bolism attaches to the number 153.
1817 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . J O H N 2 1 : 2 5

21:14 12“Now come and have some breakfast!” wanted to go. But when you are old, you
John 20:19, 26
21:15 Jesus said. None of the disciples dared to ask will stretch out your hands, and others will
Matt 26:33 him, “Who are you?” They knew it was the dress you and take you where you don’t
21:16
Acts 20:28
Lord. 13Then Jesus served them the bread want to go.” 19Jesus said this to let him know
Heb 13:20-21 and the fish. 14This was the third time Jesus by what kind of death he would glorify God.
1 Pet 5:2-3
j
poimainō (4165) had appeared to his disciples since he had Then Jesus told him, “Follow me.”
Acts 20:28
been raised from the dead. 20Peter turned around and saw behind
21:17 them the disciple Jesus loved—the one who
John 13:37-38; 16:30 Peter’s Restoration
15After had leaned over to Jesus during supper and
21:19 breakfast Jesus asked Simon Peter,
John 13:36 asked, “Lord, who will betray you?” 21Peter
2 Pet 1:14 “Simon son of John, do you love me more
asked Jesus, “What about him, Lord?”
21:20 than these?” 22Jesus replied, “If I want him to remain
John 13:23, 25
“Yes, Lord,” Peter replied, “you know I love
21:22 alive until I return, what is that to you? As
Matt 16:27 you.”
for you, follow me.” 23So the rumor spread
21:24 “Then feed my lambs,” Jesus told him.
John 15:27; 19:35 16Jesus repeated the question: “Simon among the community of believers that this
1 Jn 1:1-3 disciple wouldn’t die. But that isn’t what
3 Jn 1:12 son of John, do you love me?”
Jesus said at all. He only said, “If I want him
21:25 “Yes, Lord,” Peter said, “you know I love
John 20:30 to remain alive until I return, what is that to
k
biblion (0975) you.”
you?”
2 Tim 4:13
“Then jtake care of my sheep,” Jesus said.
17A third time he asked him, “Simon son Concluding Remarks
of John, do you love me?” 24This disciple is the one who testifies to
Peter was hurt that Jesus asked the ques- these events and has recorded them here.
tion a third time. He said, “Lord, you know And we know that his account of these
every thing. You know that I love you.” things is accurate.
Jesus said, “Then feed my sheep. 25Jesus also did many other things. If
18“I tell you the truth, when you were they were all written down, I suppose the
young, you were able to do as you liked; you whole world could not contain the kbooks
dressed yourself and went wherever you that would be written.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
21:12-13 None of the disciples dared all things (1:42; 2:25; 16:30), under- causing some to conclude that John
to ask him, “Who are you?” Jesus’ stood that despite Peter’s terrible fail- would not die until Jesus returned in
resurrected appearance was different. ing, he still had faith and commitment his second coming. Jesus’ rebuke to
His offer of fish and bread removed all to Jesus. These words called Peter to Peter (21:22) is repeated to answer that
uncertainties (cp. 6:11; Luke 24:30). nurture and protect Christ’s followers. rumor. Those among the community of
21:14 This scene on the beach was 21:18 you will stretch out your hands: believers (literally the brothers) who be-
the third time Jesus had appeared (see Jesus was probably predicting crucifix- lieved this rumor were thus instructed
20:11-23, 26-29). ion, which according to tradition is how to abandon any speculation about
Peter died. others (some manuscripts John. According to tradition, John died
21:15-17 do you love me? The three peacefully in Ephesus at an old age,
questions and affirmations mirror Pe- read another one) will dress you (liter-
ally bind you): Jesus alludes to captivity, surrounded by fellow believers.
ter’s three denials (18:15-18, 25-27). Je-
bondage, and even crucifixion—victims 21:24 This disciple is the one who testi-
sus invited Peter to reaffirm everything
were often tied to the cross. fies . . . and has recorded: John’s Gospel
he had denied. The Greek term trans-
is anchored in his personal experiences.
lated love in Jesus’ first two questions 21:19 Peter’s life was a ministry tend-
It is not a story written from hearsay or
(agapaō) is different from the word in ing the flock of God, and his martyrdom
speculation, but from the remembrance
his third question (phileō). In each case, was a kind of death that glorifies God.
of a man who spent life-changing years
Peter answered with the second word Follow me: This might require suffer-
with Jesus and recalled, with the help
(phileō). Most Greek scholars view the ing and death (see 13:16; 15:18-21).
of the Holy Spirit (14:26), what Jesus
two words as synonyms in this situation. 21:20-22 “What about him, Lord?” said and did. we know: This account
The focus of Jesus’ exchange with Peter Peter asked Jesus about the fate of John, of the life of Christ was not speculation
was not the quality of Peter’s love, but wondering if he, too, would experience or weak reminiscence. Rather, it was
Peter’s commission to take care of Jesus’ martyrdom. Jesus’ answer was abrupt: based on the confident knowledge of
flock. Peter might be meditating on It was not Peter’s business to know how reliable eyewitness accounts.
these events in 1 Pet 5:2-4. or when John would die. Peter’s only 21:25 the whole world could not
21:15 more than these? Or more than task was to follow Jesus, which John contain the books: John ends his Gospel
these others do? Jesus was reminding was already doing. This episode forms acknowledging that the story he has
Peter of his insistence that he would be the core of John’s concept of disciple- described is larger than anything he can
more faithful and courageous than the ship: What matters most for the disciple imagine or fully communicate. Though
others (13:37; Matt 26:33; Mark 14:29). of Jesus is to follow him and do his will, it is glorious for us to read, John’s ac-
He was urging Peter to examine himself. come what may. count pales in comparison to the glory
21:17 feed my sheep: Jesus, who knows 21:23 Jesus’ words to Peter spread, of the person it describes.
PAU L’ S L ET T E R TO T H E

R
OMANS
Romans has been called the greatest theological document
ever written. In this letter, the apostle Paul explains the
Good News—the climactic revelation of God to the world
through his Son, the Lord Jesus Christ. Paul reflects on the
human condition, on the meaning of our lives on earth, and
on our hope for the world to come. He constantly moves us
back to the fundamentals of God’s truth revealed in Christ,
and he teaches us to deal with the problems, failures, and
disputes that characterize life in this world.

SETTING
We do not know who first brought the Good News to Rome. Perhaps
Jews from Rome who were converted when God first poured out his
Spirit on the day of Pentecost (see Acts 2:10) took the message back to
their home city. Several “house churches” quickly grew up, made up
primarily of converts from Judaism.
In AD 49, the Emperor Claudius expelled all Jews from Rome—includ-
ing Jewish Christians (see Acts 18:2). Although Paul had never visited
Rome (1:13), in his travels he met some of these Roman Christians, such
as Priscilla and Aquila (16:3-4; cp. Acts 18:2).
Claudius’s decree eventually lapsed, so by the time Paul wrote his
letter to the Romans, many Jewish Christians had returned to Rome.
However, in their absence the Gentile Christians had taken the lead in
the Christian community in Rome. Therefore, when Paul wrote to the
Roman Christians (probably about AD 57), the Roman Christian com-
munity was divided into two major factions. The Gentile Christians now
comprised the majority group, and they were naturally less concerned
about continuity with the OT or with the demands of the law of Moses
than their Jewish brothers and sisters. They even looked down on the
Jewish Christians (see 11:25). The minority Jewish Christians, for their
part, reacted to the Gentile-Christian ma-
jority by insisting on adherence to certain
aspects of the law of Moses. Paul wrote
this letter to the Roman Christians to ad-
dress this theological and social division, a
schism that had at its heart the question of
continuity and discontinuity between Jew-
ish and Christian faith.

The Setting of Romans, about AD 57. Paul probably

wrote Romans toward the end of his third missionary
journey (Acts 18:23–19:41), perhaps from CORINTH. Paul
had the opportunity to visit the Romans, as he hoped
(1:10-15)—his third missionary journey ended in JERU-
SALEM, where he was imprisoned and eventually sent to
ROME, where he arrived in AD 60 (Acts 28:11-15).
 TIMELINE
Pentecost, AD 30 or 33
The birth of the church
in Jerusalem
about AD 31 or 34
Probable founding of
SUMMARY the church in Rome
In the introduction of the letter (1:1-17), Paul identifies himself and his
AD 49
readers (1:1-7), expresses thanks for the Roman Christians (1:8-15), and in- Emperor Claudius expels
troduces the theme of the letter: the “Good News about Christ” (1:16-17). Jews from Rome
Before elaborating on this Good News, Paul sets out the dark backdrop
AD 53–57
of universal human sinfulness that makes the Good News necessary. Both Paul’s third missionary
Gentiles (1:18-32) and Jews (2:1–3:8) have turned away from God’s revela- journey
tion of himself. All are “under the power of sin” and cannot be made right about AD 57
with God by anything they do (3:9-20).  Paul writes Romans
Into this hopeless situation comes the Good News, which reveals a from Corinth
new “way to be made right” with God. God AD 57
OUTLINE provided this new way by sending Jesus as a Paul travels to Jerusa-
1:1-17 sacrifice for sin, and all human beings can gain lem and is arrested
The Letter Opening the benefits of that sacrifice by faith (3:21-26). AD 57–59

1:18–4:25 Paul highlights the centrality of faith and its na- Paul is imprisoned in
ture in 3:27–4:25. He shows that faith excludes Caesarea
The Heart of the Gospel:
Justification by Faith boasting and that it enables both Jews and AD 59–60
Gentiles to have equal access to God’s grace in Paul’s voyage to Rome
5:1–8:39
Christ (3:27-31). He develops these same points AD 60–62
The Assurance Provided
by the Gospel: The Hope through reference to Abraham (4:1-25). Paul is imprisoned in
In chs 5–8, Paul discusses the assurance or Rome
of Salvation
security of salvation. The assurance that believ- AD 62~64
9:1–11:36 ers will share God’s glory (5:1-11) is based Paul is released, travels
The Defense of the Gospel: freely
on the way in which Jesus Christ more than
The Problem of Israel
reversed the terrible effects of Adam’s sin (5:12- July AD 64
12:1–15:13 21). Neither sin (6:1-23) nor the law (7:1-25) Fire destroys Rome
The Transforming can prevent God from accomplishing his pur- AD 64~65
Power of the Gospel: poses for the believer. The Holy Spirit liberates Persecution of Christians
Christian Conduct believers from death (8:1-17) and assures them
under Nero
Peter is crucified in
15:14–16:27 that the sufferings of this life will not keep Rome
The Letter Closing them from the glory to which God has destined
about AD 64~65?
them (8:18-39). Paul is imprisoned and
The Good News can only truly be “good news” if the message of Christ martyred in Rome
stands in continuity with God’s promises in the OT. But the unbelief of so
many Jews might show that God’s promises to Israel are not being fulfilled
(9:1-5). So, in chs 9–11, Paul demonstrates that God is being faithful to
his promises. God had never promised salvation to all Jews, but only to a
remnant (9:6-29). The Jews themselves are responsible for their predica-
ment because they refuse to recognize the fulfillment of God’s promises in
Christ (9:30–10:21). Furthermore, God is faithfully preserving a remnant
of Jewish believers (11:1-10), and God has still more to accomplish for his
people Israel (11:11-36).
The Good News rescues people from the penalty of sin, and it also
transforms a person’s life. In 12:1–15:13, Paul turns his attention to the
transforming power of the Good News. In keeping with God’s mercies, this
transformation demands a whole new way of thinking and living (12:1-2).
R O M A N S I N T R O D U C T I O N . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1890

The transformed life will be fleshed out in community harmony (12:3-

8), manifestations of love (12:9-21; cp. 13:8-10), and submission to
the government (13:1-7). The transformed life derives its power from
the work God has already done, as well as from the work he has yet to
do (13:11-14).
In 14:1–15:13, Paul tackles a specific issue that was a problem in
the church at Rome. Christians were criticizing each other over various
practices related to the OT law. Paul exhorts them to accept each other
and to look to Christ’s example of self-giving love as the model to
emulate.
The letter format of Romans emerges again at the end, where Paul
touches on his ministry and travel plans (15:14-33), greets and com-
mends fellow workers and other Christians (16:1-16), and concludes
with further references to fellow workers, a final warning, and a doxol-
ogy (16:17-27).

DATE, PLACE, AND OCCASION OF WRITING

Paul probably wrote Romans during a three-month stay in Corinth
near the end of his third missionary journey (Acts 20:2-3), around
AD 57. The reference to Cenchrea in 16:1—a port city next to
Corinth—identifies the geography more precisely. By this time, Paul
had completed his missionary work in the eastern Mediterranean, and
his visit to Jerusalem was imminent.
We can determine the general situation in which Romans was
written by reviewing Paul’s references to his prior ministry and his
future travel plans (15:14-33). Four geographical references provide
the framework: (1) Looking back, Paul declared that he had “fully
presented the Good News of Christ from Jerusalem all the way to Il-
lyricum” (15:19). Illyricum was a Roman province that occupied the
[Romans] is worthy same general area as modern-day Serbia and Croatia. Paul noted that
not only that every he had planted churches in major cities from Jerusalem, through Asia
Minor, and into Macedonia and Greece. This was the territory Paul
Christian should and his companions covered on the three great missionary journeys
know it word for recorded in Acts. (2) Paul’s intermediate destination was Jerusalem,
word, by heart, but where he planned to deliver a “gift to the believers” (15:25). This gift
was money that Paul had been collecting from the Gentile churches he
occupy himself with had founded to assist the church in Jerusalem (15:26; see also 1 Cor
it every day, as the 16:1-4; 2 Cor 8–9). (3) After visiting Jerusalem to deliver the collec-
tion, Paul planned to go to Rome (15:24). (4) A long stay with the
daily bread of the Roman Christians was not Paul’s final goal, as the language of 15:24
soul. It can never (“stop off”) makes clear. His ultimate goal was Spain, where he could
pursue his calling to plant churches in places “where the name of
be read or pondered Christ has never been heard” (15:20, 24). This information points to a
too much, and the date near the end of the third missionary journey.
more it is dealt with
PAUL’S PURPOSE IN WRITING
the more precious Romans combines three specific purposes: to summarize Paul’s theol-
it becomes, and the ogy, to solicit support for a future mission to Spain, and to bring unity
to the church in Rome.
better it tastes. Paul saw himself standing at a critical juncture in his ministry
MARTIN LUTHER (15:20). He had “fully presented” or fulfilled the Good News by taking
“Preface to the Epistle it to a broad area of the eastern Mediterranean basin (15:19). He now
to the Romans” stood ready to move to the far end of the Mediterranean to preach the
1891 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . R O M A N S I N T R O D U C T I O N

Good News in new territory. It is quite natural, then, that Paul took
the occasion of his letter to the Romans to summarize his theology as
he had hammered it out in the midst of controversy and trial for the
previous twenty-five years.
In other words, Romans might be a summary of Paul’s theology.
Even so, this is not the whole of Paul’s purpose in writing—it does
not explain why Paul says so little in Romans about key theological
ideas (e.g., the person of Christ, the church, the last days). Nor does it
explain why Paul would have sent this summary of his theology to the
church in Rome.
Another purpose emerges when we turn our attention to Paul’s
ultimate destination, Spain: Paul wanted to gather support from the The reasons why
Roman Christians for his new mission in a distant land. Paul’s “send- Romans is such
ing church,” Antioch, was thousands of miles from Spain. As the
apostle sought a new church to partner with him, his attention natu- a powerful piece
rally turned to the church in Rome (15:24). Therefore, it is likely that of writing, and
Paul sent this dense theological treatise to Rome because he wanted
to explain who he was and what he believed. Because Paul’s message
why it has been
had frequently been misunderstood, he became a controversial figure so influential in
in the early church. He was undoubtedly aware that some Christians Christian history,
in Rome were suspicious of him and that he therefore must provide
a careful and reasoned defense of his position on some of the most are one and the
debated issues of the faith. same. . . . We
Finally, Paul wrote to a Christian community in Rome that was
divided over the degree to which the OT law should continue to guide see Paul the Jew
believers. Paul’s long and explicit treatment of this problem (14:1– wrestling with the
15:13) reveals that one of his purposes in writing was to heal this rift
in the community in Rome. implications of
In Romans, Paul presented the Good News as he had come to his own and his
understand it. The heart of that Good News is the offer of salvation
in Christ for all who believe. Paul explores the problem of human
converts’ experience
sin, the solution provided in the cross of Christ, and the assurance of of grace and Paul
glory that a living relationship with Christ provides. The message of the Christian
the cross of Christ stands both in continuity with the OT (because its
promises are truly fulfilled in Christ) and in discontinuity with it (as wrestling with the
God in Christ inaugurates a new covenant that transcends the OT law). implications of his
INTERPRETATION Jewish heritage. We
Since the time of the Reformation, Romans has been read as a letter see in Romans Paul
about the salvation of the individual. Following the lead of Martin
Luther, whose own spiritual pilgrimage was closely tied to the theology
operating at the
of Romans, the Reformers (such as John Calvin and Ulrich Zwingli) interface between
saw in this letter the classic biblical expression of the truth that human Pharisaic Judaism
beings are put right with God by their faith in Christ and not by their
own effort. The Reformers viewed Paul as fighting against a legalistic and Christianity,
Judaism that insisted that people had to obey the law to be saved. and the transition
Jewish preoccupation with the law had led many Jews to presume that
faithfulness to the law was sufficient for salvation (e.g., 10:1-4). from the one to the
Many contemporary interpreters insist that this Reformation view of other in process of
Romans left out important elements in understanding both the letter
itself and first-century Judaism. Jews in Paul’s day, it is argued, did not being worked out.
believe that they had to obey the law to be saved. They were already JAMES D. G. DUNN
saved, through God’s choosing them to be his people. Obeying the Romans, p. xvi
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law was the way they maintained their status as God’s people. These
interpreters say that Paul was not fighting against legalism but against
exclusivism—against the Jewish claim that salvation was confined to
Israel and was not to be shared with Gentiles. Accordingly, Paul shows
FURTHER READING how the Good News relates salvation through faith to the continuity
ROGER MOHRLANG of God’s people from the OT to the NT and to the relationship of Jews
Romans in Cornerstone Biblical and Gentiles in his own day.
Commentary, vol. 14 (2007) This new approach to understanding Romans has much to com-
DOUGLAS J. MOO mend it. Christian interpreters have sometimes missed the notes of
The Epistle to the Romans grace and faith that are part of Jewish teaching. And Romans does have
(1996) a lot to say about including Gentiles in God’s people and the relation-
JOHN MURRAY ship between Jews and Gentiles in the church.
The Epistle to the Romans
(1959, 1965) Ultimately, however, neither the Reformation view alone nor the
contemporary view alone explains everything in Romans. They need
THOMAS SCHREINER
Romans (1998) to be combined if we are to appreciate the letter as a whole. At its most
JOHN R. W. STOTT foundational level, Romans is about the Good News—and the Good
Romans: God’s Good News News, first and foremost, is a message about how everyone can have a
for the World (1994) right relationship with God.

1. THE LETTER OPENING (1:1-17) Christ our Lord. 5Through Christ, God has 1:1
a
doulos (1401)
Greetings from Paul given us the priv ilege and authority as apos- Rom 6:20

1
euangelion (2098)
This letter is from Paul, a aslave of Christ
b
tles to tell Gentiles every where what God Rom 1:16
Jesus, chosen by God to be an apostle has done for them, so that they will believe 1:2
and sent out to preach his bGood News. and obey him, bringing glory to his name. Titus 1:2
2God promised this Good News long ago 6And you are included among those Gen- 1:3
Matt 1:1; 22:42
through his prophets in the holy Scriptures. tiles who have been ccalled to belong to 1:4
3The Good News is about his Son. In his Jesus Christ. 7I am writing to all of you in 1 Cor 15:1-4, 12-23
earthly life he was born into King David’s Rome who are loved by God and are called 1:5
Acts 9:15; 26:15-18
family line, 4and he was shown to be the Son to be his own holy people. 1:6
of God when he was raised from the dead May God our Father and the Lord Jesus c
klētos (2822)
Rom 8:28
by the power of the Holy Spirit. He is Jesus Christ give you grace and peace.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1:1-17 These verses contain the normal might be quoting an early Christian to refer only to himself. the privilege
features of NT letter introductions: an creed or hymn about Jesus Christ as (or the grace): Privilege and authority
identification of the writer (1:1-6) and God’s Son in order to establish common could specify two separate things, but
readers (1:7); a thanksgiving (1:8-15); ground with the Roman Christians, one might explain the other, as in the
and the theme of the letter (1:16-17). whom he had never visited. privilege of having apostolic author-
1:1 slave of Christ Jesus: The word slave 1:3 In his earthly life (literally As regards ity. Paul always makes it clear that his
is used of important OT leaders of God’s the flesh): Paul often uses “flesh” (Greek distinctive authority is a gift from God
people, such as Moses (2 Kgs 18:12), sarx) to refer to bodily existence in this (see also 15:15-16). so that they will
Joshua (Josh 24:29), Elijah (2 Kgs 10:10), world (e.g., 4:1; 8:3). Paul refers to believe and obey him: This summary of
and David (2 Sam 7:8). The title under- King David’s family line because God Paul’s purpose in preaching to Gentiles
scores Paul’s complete subservience to promised that a descendant of David brackets the book of Romans, as he re-
Christ as Lord. sent out (literally set would be the Messiah and would be peats the same idea in slightly different
apart): Paul may be alluding to being given an eternal kingdom (2 Sam 7:13- language at the end of the letter (16:26).
“set apart” by God for his mission before 16; see Isa 9:7; Jer 33:15). Jesus was Paul wanted Gentiles to believe in Jesus
he was born, as the prophet Jeremiah born into David’s line (Matt 1:6; Luke Christ; he underscored that believing
was (Jer 1:5). He may also be referring 1:27, 32), so he was qualified to fulfill in Jesus Christ as the Lord entails a
to God’s call at the time of his Damas- God’s promise. commitment to obey him. Faith and
cus Road conversion (Acts 9:15-16; cp. 1:4 and he was shown to be (or and obedience are not identical, but one
Acts 13:2), to preach the Good News to was designated): Although he eternally does not occur without the other.
Jews and especially to Gentiles. The existed as the Son of God (1:3), Jesus’ 1:7 To be holy means to be set
Good News, or “gospel,” is a recurrent resurrection demonstrated him to apart for God. This expression is
topic in the opening of the letter (1:1, 9, be God’s Son, revealing him in all his used throughout the OT to describe
15, 16). Paul takes the word from the OT, power and glory. by the power of the Israel, God’s chosen people (cp. Exod
where the Hebrew equivalent refers to Holy Spirit: Or by the Spirit of holiness; 19:6), whom God called from among
the victory that God wins for his people or in the new realm of the Spirit. all other nations to be his own. By
(Isa 40:9; 41:27; 60:6; 61:1; Nah 1:15; 1:5 given us . . . apostles: Here Paul calling the Gentile Christians his own
see Joel 2:32). might have been thinking both of holy people, Paul makes it clear that
1:3-4 In the Greek, these verses are in himself and of the other apostles, or Gentiles are now fully included among
carefully structured parallel form; Paul he might be using an editorial plural God’s people.
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1:8
1 Thes 1:8
Thanksgiving and Occasion: Paul and the alike. 15So I am eager to come to you in
1:9 Romans Rome, too, to preach the Good News.
Phil 1:8-9 8Let me say first that I thank my God
The Theme of the Letter: God’s Good News
1:11
d
charisma (5486)
through Jesus Christ for all of you, because 16For I am not ashamed of this eGood News
Rom 12:6 your faith in him is being talked about all
about Christ. It is the power of God at work,
1:14 over the world. 9God knows how often I pray
1 Cor 9:16 f
sav ing everyone who believes—the Jew
for you. Day and night I bring you and your
1:15 first and also the Gentile. 17This Good News
Rom 15:20 needs in prayer to God, whom I serve with
tells us how God makes us gright in his sight.
1:16 all my heart by spreading the Good News
Acts 3:26 This is accomplished from start to finish by
1 Cor 1:18, 24 about his Son. h
faith. As the Scriptures say, “It is through
e
euangelion (2098) 10One of the things I always pray for is
Rom 2:16 h
faith that a righteous person has life.”
f
sōtēria (4991)
Rom 8:24
the opportunity, God willing, to come at
1:17
last to see you. 11For I long to visit you so I 2. THE HEART OF THE GOSPEL:
*Hab 2:4 can bring you some spiritual dgift that will JUSTIFICATION BY FAITH (1:18–4:25)
Rom 3:21-22
Gal 3:11 help you grow strong in the Lord. 12When All Persons are Accountable to God for Sin
Heb 10:38
g
dikaiosunē (1343)
we get together, I want to encourage you in (1:18-32)
Rom 3:21 your faith, but I also want to be encouraged 18But God shows his ianger from heaven
h
pistis (4102)
Rom 3:22 by yours. against all sinful, wicked people who sup-
1:18 13I want you to know, dear brothers and press the truth by their wickedness. 19They
Eph 5:6
Col 3:6 sisters, that I planned many times to visit know the truth about God because he has
i
orgē (3709)
Rom 2:5
you, but I was prevented until now. I want to made it obvious to them. 20For ever since
1:19 work among you and see spiritual fruit, just the world was created, people have seen
Acts 14:15-17; as I have seen among other Gentiles. 14For the earth and sky. Through every thing God
17:24-28
1:20
I have a great sense of obligation to people made, they can clearly see his invisible quali-
Job 12:7-9 in both the civilized world and the rest of ties—his eternal power and divine nature. So
Ps 19:1
the world, to the educated and uneducated they have no excuse for not knowing God.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1:9 When Paul uses the phrase with all while regarding people from other “makes us good people”; it means “puts
my heart (or in my spirit), he might be cultures as inferior. They mocked other us in right standing before God.” “It
describing the influence of God’s Holy peoples’ poorly spoken Greek, claiming is through faith that a righteous person
Spirit on his own inner person. The that they could only say “bar bar,” a has life” (or “The righteous will live by
word spirit also refers to the deepest nonsense phrase from which our word faith” Hab 2:4): The prophet Habakkuk
part of a person, which the phrase all barbarian comes. Paul uses this cul- had struggled to understand how God
my heart expresses well. tural divide to emphasize his intention could use pagan nations to judge his
1:11 some spiritual gift: Paul is prob- to preach the Good News to all kinds own people Israel. God reminded
ably referring to the spiritual benefit of people. Habakkuk that his true people—the
that he hopes his ministry will bring to 1:16 Paul consistently emphasizes that righteous—need to live by faith. In
the Roman Christians. chs 1–4, Paul repeatedly insists that
the Good News is for everyone. He also
only through faith can human beings
1:13 brothers and sisters (literally insists that God first chose the Jews to
be made right in God’s sight.
brothers): This Greek word (adelphoi) be his people, made promises to them,
describes people who are in a familial and gave them a unique place in the 1:18–3:20 Paul delays exploring the
relationship. Paul and other NT writers continuing plan of God (3:1-8; 9:1-5). theme of righteousness through faith
use this word to indicate that Christians They have a special responsibility to (see 3:21) until he first teaches about
are so intimately tied to one another respond to the Good News and will be universal sinfulness. Gentiles (1:18-32)
in Christ that they are family. The judged first if they turn away (2:9-10). and Jews (2:1–3:8) are equally under
word refers to both male and female also the Gentile: Literally also the sin’s power and cannot find favor
Christians. I was prevented until now: Greek. with God by any action of their own
Paul wrote this letter when he was in (3:9-20).
1:17 how God makes us right in his
Corinth toward the end of his third sight (literally the righteousness of 1:18 God’s anger is not a spontaneous
missionary journey (see Acts 20:2-4; cp. God): This key phrase appears eight emotional outburst, but the holy God’s
Rom 16:21-23). The need to plant and times in Romans (see also 3:5, 21, 22, necessary response to sin. The OT often
nourish churches in the eastern Medi- 25, 26; 10:3; the only other occurrence depicts God’s anger (Exod 32:10-12;
terranean had occupied Paul up to this in Paul’s writings is 2 Cor 5:21). The Num 11:1; Jer 21:3-7) and predicts a
point. Before he could visit the Roman expression has OT roots, where God’s decisive outpouring of God’s wrath on
Christians, he first needed to return to righteousness refers to his character (as human sin at the end of history. While
Jerusalem to deliver a gift of money holy or faithful) or to an act of declar- Paul usually depicts God’s anger as
collected from the Gentile churches ing his people sinless and perfect in his occurring in the end times (2:5, 8; 5:9;
for the impoverished Jewish Christians eyes (see especially Isa 46:13; 51:5-8). Col 3:6; 1 Thes 1:10), the present tense
(15:23-29). Paul uses the second meaning in this of shows refers to God’s expressions of
1:14 to people in both the civilized verse. The Good News has the power anger throughout human history. who
world and the rest of the world to save because it is the fulfillment of suppress the truth by their wickedness:
(literally to Greeks and barbarians): God’s promise to vindicate his people. Or who, by their wickedness, prevent the
The Greeks prided themselves on The phrase makes us right comes truth from being known.
being sophisticated and cultured, from the law court. It does not mean
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21Yes, they knew God, but they wouldn’t are backstabbers, haters of God, insolent, 1:21
2 Kgs 17:15
worship him as God or even give him thanks. proud, and boastful. They invent new ways Eph 4:17-18
And they began to think up foolish ideas of of sinning, and they disobey their parents. 1:22
Jer 10:14
what God was like. As a result, their minds 31They refuse to understand, break their 1 Cor 1:20
became dark and confused. 22Claiming to promises, are heartless, and have no mercy. 1:23
Deut 4:15-19
be wise, they instead became utter fools. 32They know God’s justice requires that
Ps 106:20
23And instead of worshiping the glorious, those who do these things deserve to die, 1:24
Acts 14:16
ever-liv ing God, they worshiped idols made yet they do them anyway. Worse yet, they
1:26
to look like mere people and birds and ani- encourage others to do them, too. 1 Thes 4:5
mals and reptiles. 1:27
24So God abandoned them to do whatever Lev 18:22; 20:13
Jews are Accountable to God for Sin 1 Cor 6:9
shameful things their hearts desired. As a (2:1–3:8) 1:30
result, they did vile and degrading things The Jews and the Judgment of God 2 Tim 3:2
with each other’s bodies. 25They traded the
2 You may think you can condemn such 1:31
2 Tim 3:3
truth about God for a lie. So they worshiped people, but you are just as bad, and you 1:32
and served the things God created instead have no excuse! When you say they are Rom 6:23
of the Creator himself, who is worthy of wicked and should be punished, you are con- 2:1
Matt 7:1
eternal praise! Amen. 26That is why God demning yourself, for you who judge others 2:4
abandoned them to their shameful desires. do these very same things. 2And we know Rom 9:22
2 Pet 3:9, 15
Even the women turned against the natural that God, in his justice, will punish anyone j
metanoia (3341)
2 Tim 2:25
way to have sex and instead indulged in sex who does such things. 3Since you judge
2:5
with each other. 27And the men, instead of others for doing these things, why do you Ps 110:5
hav ing normal sexual relations with women, think you can avoid God’s judg ment when k
orgē (3709)
Rom 2:8
burned with lust for each other. Men did you do the same things? 4Don’t you see how 2:6
shameful things with other men, and as a wonderfully kind, tolerant, and patient God *Ps 62:12
Matt 16:27
result of this sin, they suffered within them- is with you? Does this mean nothing to you? 2:7
selves the penalty they deserved. Can’t you see that his kindness is intended Matt 25:46
2 Tim 4:14
28Since they thought it foolish to acknowl- to jturn you from your sin?
edge God, he abandoned them to their 5But because you are stubborn and re-

foolish thinking and let them do things fuse to turn from your sin, you are storing
that should never be done. 29Their lives be- up kterrible punishment for yourself. For a
came full of every kind of wickedness, sin, day of kanger is coming, when God’s righ-
greed, hate, envy, murder, quarreling, decep- teous judg ment will be revealed. 6He will
tion, malicious behav ior, and gossip. 30They judge everyone according to what they have
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
1:21 To know God in Scripture usually and engaging in homosexual activity is 2:1-5 You is singular in the Greek. Here,
means to have an intimate, saving a violation of God’s creative intention. the you is a hypothetical complacent
relationship with him (see 2 Cor 5:16; 1:27 suffered within themselves the Jew, who feels superior to Gentiles and
Gal 4:9; Phil 3:8, 10). Here, however, penalty they deserved: When people in no danger of judgment. Paul adopts
they knew God means that people abandon the Creator’s intentions, a popular Hellenistic style called a
knew about God. All people have some they are judged for their actions. This diatribe, in which a writer tries to win
understanding of God through creation, judgment can take many different over an audience to his views by por-
yet they do not do what is right based forms, but the ultimate consequence is traying a debate between himself and
on that knowledge. Rather than learn spiritual death (see 1:32). a hypothetical opponent. these very
more about God, they worship gods of same things: Paul’s point is that Jews,
their own making. 1:28 thought it foolish: Sin affects our like Gentiles, turn from God’s revelation
actions and even our thoughts. One of to go their own way.
1:24 When human beings exchanged
the serious consequences of turning
the living God for idols, God abandoned 2:4 Can’t you see that his kindness is
away from God is an unsound mind;
them, a point Paul makes twice more intended to turn you from your sin?
people can no longer use their minds as
in this paragraph (1:26, 28). The word Behind Paul’s question are Jewish pas-
God intended.
abandon includes a sense of “hand- sages (e.g., Wisdom of Solomon 12–15;
ing over,” suggesting that God actively 1:29-31 This list of sins follows a popular cp. Jer 7:1-5; Amos 5:18-27) that portray
consigns people to the consequences Hellenistic literary form called a vice list. a prevalent Jewish complacency toward
of their sin. While not exhaustive, it reminds readers judgment. Many Jews thought that
1:26 women turned against the natural of various forms that evil might take. because they were God’s people, they
way: In this context, natural way refers 1:32 To encourage others to sin is worse did not need to worry about judgment,
to the nature of the world as God made than sinning oneself (Jas 3:1; cp. Testa- for their sins would not be punished as
it. As in the OT, Paul singles out homo- ment of Asher 6:2: “The two-faced are the sins of Gentiles would be. Paul em-
sexuality as a key illustration of how doubly punished because they both phasizes that God’s grace was intended
people have fallen away from worship practice evil and approve of others who to turn the Jews from their sin, not to
of the true God (see Gen 19:1-28; Lev practice it; they imitate the spirits of condone a sinful lifestyle.
18:22; 20:13; Deut 23:17-18). God cre- error and join in the struggle against 2:6-11 Paul uses a chiasm (“X” arrange-
ated human beings as male and female, mankind”). ment) to make his point:
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2:8
2 Thes 2:12
done. 7He will give eternal life to those who ing to the law doesn’t make us right with
a
orgē (3709) keep on doing good, seeking after the glory God. It is obey ing the law that makes us
Eph 2:3
and honor and immortality that God offers. right in his sight. 14Even Gentiles, who do
2:11 8But he will pour out his aanger and wrath
Gal 2:6 not have God’s written law, show that they
Eph 6:9
Col 3:25
on those who live for themselves, who re- know his law when they instinctively obey
2:12 fuse to obey the truth and instead live lives it, even without hav ing heard it. 15They
b
nomos (3551)
Rom 7:7
of wickedness. 9There will be trouble and demonstrate that God’s law is writ ten in
2:13
calamity for everyone who keeps on doing their hearts, for their own conscience and
Matt 7:21 what is evil—for the Jew first and also for thoughts either accuse them or tell them
John 13:17
Jas 1:22-25 the Gentile. 10But there will be glory and they are doing right. 16And this is the cmes-
2:14 honor and peace from God for all who do sage I proclaim—that the day is coming
Acts 10:35 good—for the Jew first and also for the Gen- when God, through Christ Jesus, will judge
2:16
Acts 10:42
tile. 11For God does not show favoritism. everyone’s secret life.
Rom 16:25 12When the Gentiles sin, they will be
2 Tim 2:8
c
euangelion (2098) destroyed, even though they never had The Limitations of the Covenant
Rom 15:19
God’s written law. And the Jews, who do 17You who call yourselves Jews are relying
2:17
Mic 3:11
have God’s blaw, will be judged by that blaw on God’s law, and you boast about your spe-
when they fail to obey it. 13For merely listen- cial relationship with him. 18You know what
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Natural Revelation (1:19-21)

Ps 19:1-4 When God speaks to people directly through his word, we call it special revelation. God also
Acts 14:15-17; speaks to all people indirectly in natural revelation, through the world of nature he has created.
17:24-29
Psalm 19, for example, proclaims that knowledge of God in creation is universal (see Ps 19:1-4).
Sadly, however, a saving response to God is anything but universal. Paul teaches in Romans
1–3 that as a result of Adam’s sin, all people turn away from the knowledge of God that they
find in the created world. Apart from God’s grace, natural revelation only condemns people;
as Paul states in 1:20, “They have no excuse for not knowing God.”
God can still use natural revelation to awaken people to the reality of the one true God.
When accompanied and empowered by the grace of God, the beauty and intricacy of the
world can stimulate a search for the Creator. Paul appealed to natural revelation in Athens
(Acts 17:16-31) as a bridge to preaching the Good News. God’s revelation in the natural world
and in human nature can stimulate people to search for the true God. And then, through the
special revelation he has given in Scripture and in his Son, Jesus Christ, people can come to
know him and experience his salvation.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
A God judges everyone the same (2:6) Using this word, Aristotle scolded the righteousness through obedience, see
B Life is the reward for doing politicians of his day for seeking public 2:7; see also Jas 1:22.
good (2:7) office for selfish gain rather than from 2:14-15 The Gentiles who know his law
C Wrath is the penalty for evil a desire to serve the people (Aristotle, when they instinctively obey it may be
(2:8) Politics 5.3; see also 2 Cor 12:20; Gal Gentile Christians, especially since writ-
C’ Wrath for doing evil (2:9) 5:20; Phil 1:17; 2:3; Jas 3:14, 16). ten in their hearts (2:15) alludes to the
B’ Life for doing good (2:10) 2:9 also for the Gentile: Literally also for prophecy of the new covenant (Jer 31:31-
A’ God shows no favoritism (2:11) the Greek; also in 2:10. 34). Or they could be non-Christian
2:7 He will give eternal life to those who 2:12 destroyed: This common NT word Gentiles who know God’s general moral
keep on doing good: Paul makes it clear describes the fate of the wicked after law through their consciences. In this
elsewhere that no one can receive eter- death (see also 9:22; 14:15; 1 Cor 1:18; case, Paul would be using the notion
nal life except as God’s gift through faith 15:18; 2 Cor 2:15; 4:3; Phil 1:28; 3:19; of natural law to show how all people
(3:20, 28; 4:1-8). Here, Paul is either 2 Thes 2:10; 1 Tim 6:9). Condemned could be held accountable for certain
referring to Christians whose good deeds sinners do not cease to exist, but they basic moral requirements.
(that result from faith) will be taken suffer eternal punishment, which in- 2:16 secret life (literally the hidden
into account in God’s judgment, or he is cludes the everlasting destruction of all things): Scripture frequently stresses
reminding readers of the absolute stan- good in their identity and experience. that God will judge people according
dard that God’s own holiness establishes, the Jews, who do have God’s law: The to their thoughts and intentions (see
since only by perfection can sinners Jews were given the law of Moses, while 1 Sam 16:7; Ps 139:1-2; Jer 17:10).
hope to find acceptance before God. the Gentiles never had God’s written 2:17-20 The boasting of the Jews
As the argument of the letter unfolds, law. In the NT period, Jews emphasized reflects OT and Jewish teaching about
Paul will show that no one is capable of their possession of the law as a mark of the privileges and responsibilities God
meeting that standard. God’s favor and even as a guarantee of gave to Israel. God gave his law to Israel,
2:8 Live for themselves translates a rare salvation. entered into a special relationship with
Greek word (eritheia) that seems to con- 2:13 obeying the law . . . makes us right them, and commissioned them to be
vey the idea of selfish ambition or strife. in his sight: Regarding the promise of a light to the Gentiles (see Isa 42:6-7).
R O M A N S 2 : 1 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1896

he wants; you know what is right because 28For you are not a true Jew just because 2:20
2 Tim 3:5
you have been taught his law. 19You are con- you were born of Jewish parents or because 2:21
vinced that you are a guide for the blind and you have gone through the ceremony of cir- Matt 23:3-4
a light for people who are lost in darkness. cumcision. 29No, a true Jew is one whose 2:24
*Isa 52:5
20You think you can instruct the ig norant heart is right with God. And true circumci- Ezek 36:20
and teach children the ways of God. For you sion is not merely obeying the letter of the 2:25
Gal 5:3
are certain that God’s law gives you com- law; rather, it is a change of heart produced
2:28
plete knowledge and truth. by God’s Spirit. And a person with a changed Matt 3:9
21Well then, if you teach others, why don’t heart seeks praise from God, not from people. John 8:39
Gal 6:15
you teach yourself? You tell others not to 2:29
steal, but do you steal? 22You say it is wrong God’s Faithfulness and the Judgment of Jews Deut 30:6

3
John 5:44
to commit adultery, but do you commit adul- Then what’s the advantage of being a Rom 7:6
tery? You condemn idolatry, but do you use Jew? Is there any value in the ceremony 2 Cor 3:6; 10:18
Phil 3:3
items stolen from pagan temples? 23You of circumcision? 2Yes, there are great ben- Col 2:11
1 Pet 3:4
are so proud of know ing the law, but you efits! First of all, the Jews were entrusted
3:2
dishonor God by breaking it. 24No wonder with the whole revelation of God. Deut 4:7-8
the Scriptures say, “The Gentiles blaspheme 3True, some of them were un faithful; but Ps 147:19-20
Acts 7:38
the name of God because of you.” just because they were unfaithful, does that 3:4
25The Jew ish ceremony of circumcision mean God will be unfaithful? 4Of course *Ps 51:4
has value only if you obey God’s law. But if not! Even if everyone else is a liar, God is 3:5
Rom 5:8
you don’t obey God’s law, you are no bet ter true. As the Scriptures say about him,
off than an uncircumcised Gentile. 26And
“You will be proved right in what you say,
if the Gentiles obey God’s law, won’t God de-
and you will win your case in court.”
clare them to be his own people? 27In fact,
uncircumcised Gentiles who keep God’s law 5“But,”some might say, “our sinfulness
will condemn you Jews who are circumcised serves a good purpose, for it helps people
and possess God’s law but don’t obey it. see how righteous God is. Isn’t it unfair,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Jews were not wrong to enjoy these prized mark of Jewish loyalty in the “most importantly.” However, 9:4-5 pro-
blessings; their error was in failing to midst of a pagan culture. vides a good indication of what a list of
live up to their privileged position. 2:26 won’t God declare them to be his Jewish privileges would have included.
2:21-22 Paul again uses the diatribe own people? Paul might be speaking the whole revelation of God (literally
style to expose the inconsistency of Jew- of Gentile Christians who are God’s the oracles of God): By using the word
ish claims (see note on 2:1-5). people because they obey God’s law, or oracles (Greek logia), Paul highlights
he could be speaking hypothetically God’s personal communication with
2:22 do you use items stolen from his people (see Deut 33:9; Ps 105:19)
pagan temples? (literally do you steal about what would happen if a Gentile
perfectly obeyed God’s law. through which he gives them special
from temples?): OT law prohibited Jews privileges and responsibilities.
from having anything to do with pagan 2:29 The letter of the law refers to the
idols (see Deut 7:26), but first-century law of God written on tablets of stone 3:4 Of course not! The Greek mē genoito
Jews did not strictly follow this law. (see 2 Cor 3:3), while God’s Spirit now is an emphatic negation, popular in the
Sometimes they stole idols and used or writes his law on people’s hearts (Jer diatribe style that Paul uses here and in
several other passages in Romans (see
sold the precious metals. 31:33-34). Outward conformity is thus
3:6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11).
2:24 Paul quotes Isa 52:5 (Greek ver- contrasted with obedience motivated
As the Scriptures say: Paul quotes Ps
sion), where God’s name is blasphemed by a change of heart. seeks praise: Or
51:4 (Greek version), where David con-
because Israel is oppressed by pagan receives praise.
fessed his sin in having an adulterous
nations. Here, Paul uses that passage to 3:1 what’s the advantage of being a relationship with Bathsheba (see 2 Sam
demonstrate the failure of the Jews to Jew? Paul moves his argument along 11). God punished David, and David
live up to their responsibilities. by raising questions. After preaching admitted that God was proved right
2:25 God instituted the Jewish the Good News for over twenty years, and would win his case in court—his
ceremony of circumcision as a sign of he knew what questions people would punishment was entirely just. God
his covenant with Abraham; it was to ask when they heard a particular is faithful to what he has said in the
be performed on every male Israelite teaching. His emphasis on the equality past—his entire revelation—and his
child (Gen 17:9-13; see Rom 4:11). of Jews and Gentiles before God (ch 2) words warn of punishment for sin even
Circumcision therefore represents God’s inevitably led people to ask whether as they promise reward for obedience.
covenant with his people Israel. The he was eliminating all Jewish privileges. 3:5-7 how would he be qualified to
rite took on greater significance during The question-and-answer style follows judge the world? Abraham asked a
the intertestamental period when the the pattern of the diatribe (see note similar question: “Should not the Judge
pagan king Antiochus IV Epiphanes on 2:1-5). of all the earth do what is right?” (Gen
tried to stamp out the Jewish faith 3:2 The advantage that Jews possessed 18:25). God punishes all sin, and he re-
by forbidding circumcision. The Jews was in having received God’s word. tains absolute righteousness as he does
resisted in the famous Maccabean First of all: Paul never adds a second so. Even when God makes use of human
Revolt (166–160 BC). After they restored or a third point to the list he begins sin for his own ends, that sin still
the worship of the Lord in Israel, the here. He might have forgotten to con- deserves to be, and will be, punished
Jews regarded circumcision as a highly tinue the list, or first of all might mean (see 9:10-24).
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3:7
Rom 9:19
then, for him to punish us?” (This is merely Their tongues are filled with lies.”
3:8 a human point of view.) 6Of course not! “Snake venom drips from their lips.”
Rom 6:1 If God were not entirely fair, how would 14 “Their mouths are full of cursing and
3:9
Rom 1:18–2:24
he be qualified to judge the world? 7“But,” bitterness.”
d
hamartia (0266) someone might still argue, “how can God 15 “They rush to commit murder.
Rom 4:7
condemn me as a sinner if my dishonesty 16 Destruction and misery always follow
3:10-12
*Ps 14:1-3; 53:1-3 highlights his truthfulness and brings him them.
3:13 more glory?” 8And some people even slan- 17 They don’t know where to find
*Ps 5:9; 140:3 der us by claiming that we say, “The more peace.”
3:14
*Ps 10:7 we sin, the better it is!” Those who say such 18 “They have no fear of God at all.”
3:15-17 things deserve to be condemned. 19Obviously,
*Isa 59:7-8 the law applies to those to
3:18 The Guilt of All Humanity (3:9-20) whom it was given, for its purpose is to keep
*Ps 36:1 9Well then, should we conclude that we people from hav ing excuses, and to show
3:19
Rom 2:12
Jews are better than others? No, not at all, that the entire world is guilty before God.
for we have already shown that all people, 20For no one can ever be made right with
3:20
Ps 143:2 whether Jews or Gentiles, are under the God by doing what the law commands. The
Rom 4:15; 7:7
Gal 2:16; 3:11 power of dsin. 10As the Scriptures say, law simply shows us how sinful we are.
3:21
Gen 15:6 “No one is righteous— Justification and the Righteousness of God
Rom 1:2, 17; 9:30
e
dikaiosunē (1343)
not even one. (3:21-26)
Rom 4:3 11 No one is truly wise; 21But now God has shown us a way to be
3:22 no one is seeking God. made eright with him without keeping the
Rom 4:11; 10:4, 12 12 All have turned away;
Gal 2:16 requirements of the law, as was promised in
Col 3:11
f
pisteuō (4100)
all have become useless. the writings of Moses and the prophets long
Rom 3:25 No one does good, ago. 22We are made right with God by plac-
not a single one.” ing our faith in Jesus Christ. And this is true
13 “Their talk is foul, like the stench from for everyone who fbelieves, no matter who
an open grave. we are.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3:8 some people even slander us: Paul themes in a practice called pearl- not had the benefit of God’s instruction,
is referring to misrepresentations about stringing. also guilty.
his teaching on justification by faith. 3:10-12 This quotation from Ps 14:1-3; 3:20 By doing what the law commands
If a person is made right with God by 53:1-3 (Greek version) directly supports refers to obeying the requirements of
faith alone, through God’s grace and the argument that all people are under the law of Moses. While this phrase
apart from works, it could seem as if the power of sin. refers to Jews, the principle extends
the Good News allows believers to sin
3:13-14 Paul here refers to sins of to all people. If Jews cannot be put in
because their sin is forgiven when con-
speech, mentioning a different organ of right relationship with God by obeying
fessed (see 6:1). One of Paul’s purposes
speech in each of the four lines (talk in the law God gave them, certainly other
is to help the Roman Christians under-
stand that such misunderstandings are 3:13 is literally throat). people cannot establish such a relation-
without basis. ship through good deeds.
3:13 These quotations are from Ps 5:9
3:9 No, not at all: Paul’s emphatic (Greek version); 140:3. 3:21–4:25 Paul returns to the central
answer does not contradict his claim theme of the righteousness of God that
3:14 This quotation is from Ps 10:7 is revealed in Christ and is available to
in 3:1-2 that Jews have an advantage. (Greek version).
But that advantage has not done them anyone who believes. The fundamental
any good because they have dis- 3:15-17 In this quotation from Isa 59:7- statement of this theology is in 3:21-26;
obeyed God’s word and incurred God’s 8, Paul addresses sins against others. Paul elaborates on it in 3:27-31, and
punishment. Jews, like Gentiles, have 3:18 This concluding quotation from illustrates it with the experience of
sinned against the revelation of God Ps 36:1 neatly ties up the whole series Abraham in ch 4.
and stand condemned. or Gentiles: (3:10-18) by referring to the same Greek 3:21-22 After a lengthy reminder of the
Literally or Greeks. under the power of words that introduced the first quota- power of sin (1:18–3:20), Paul returns
sin (literally under sin): Being “under” tion (ouk estin, “they have no” and “no to the theme presented in 1:17, the way
something carries the sense of being one is”). to be made right with God (literally the
under its power. The ultimate problem 3:19 Paul speaks of the entire OT as righteousness of God). As in that verse,
of human beings is not the fact of sin, the law (see also 1 Cor 9:8, 9; 14:21, 34; “the righteousness of God” is the way that
but the more basic situation of being Gal 4:21). Those to whom it was given God puts people in right relationship
slaves to sin. The solution to this prob- (literally those in the law) were the Jews, with himself. without keeping the
lem requires the liberation provided in who were given the Scriptures. How requirements of the law (literally apart
Christ Jesus, who frees us from both the can Paul conclude that the entire world from the law): The old covenant looked
penalty and the power of sin. is guilty before God on the basis of forward to the climactic revelation of
3:10-18 The six quotations in these evidence from the OT that Jews are sin- God’s righteousness in his Son. What God
verses, drawn from various parts of ful? He argues “from the greater to the now accomplishes for us in Christ, he
the OT, all address human sinfulness. lesser”: If the law shows that the Jews, does apart from the covenant structure
Paul follows the practice of rabbis who God’s own people, are guilty, then how set up by the law of Moses (Heb 8:13).
gathered together OT texts on similar much more are the Gentiles, who have the writings of Moses: Literally the law.
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23For everyone has sinned; we all fall short he makes people right with himself only by 3:23
g
doxa (1391)
of God’s glorious standard. 24Yet God, with faith, whether they are Jews or Gentiles.
g 1 Cor 11:7

undeserved hkindness, declares that we are 31Well then, if we emphasize faith, does 3:24
Eph 2:8
righteous. He did this through Christ Jesus this mean that we can forget about the law? Heb 9:12
charis (5485)
when he ifreed us from the penalty for our Of course not! In fact, only when we have
h

Rom 5:2

sins. 25For God presented Jesus as the jsacri- faith do we truly fulfill the law. i
apolutrōsis (0629)
Rom 8:23
fice for sin. People are made right with God 3:25
when they kbelieve that Jesus sacrificed “By Faith Alone”: Abraham Lev 16:10

4
Heb 9:12-14
his life, shedding his blood. This sacrifice Abraham was, humanly speaking, the 1 Pet 1:19
shows that God was being fair when he held founder of our Jew ish nation. What 1 Jn 4:10
j
hilastērion (2435)
back and did not punish those who sinned did he discover about being made right Heb 2:17
pistis (4102)
in times past, 26for he was looking ahead with God? 2If his good deeds had made him
k

Rom 5:1

and including them in what he would do acceptable to God, he would have had some- 3:27
in this present time. God did this to demon- thing to boast about. But that was not God’s Rom 2:17; 4:2
1 Cor 1:29-31
strate his righteousness, for he himself is way. 3For the Scriptures tell us, “Abraham 3:28
fair and just, and he declares sinners to be believed God, and God counted him as arigh- Acts 13:39
right in his sight when they believe in Jesus. teous because of his faith.” 3:29
Rom 10:12
4When people work, their wages are not Gal 3:28
Justification “By Faith Alone” (3:27–4:25) a gift, but something they have earned. 3:31
“By Faith Alone”: Initial Statement 5But people are counted as righteous, not Matt 5:17
27Can we boast, then, that we have done any- 4:2
because of their work, but because of their 1 Cor 1:31
thing to be accepted by God? No, because
faith in God who forgives sinners. 6David 4:3
our acquittal is not based on obey ing the *Gen 15:6
also spoke of this when he described the
law. It is based on faith. 28So we are made Gal 3:6
happiness of those who are declared righ- Jas 2:23
right with God through faith and not by a
dikaiosunē (1343)
teous without working for it: Rom 4:9
obey ing the law.
4:4
29After all, is God the God of the Jews 7 “Oh, what bjoy for those Rom 11:6
only? Isn’t he also the God of the Gentiles? whose disobedience is forgiven, Gal 2:16

Of course he is. There is only one God, and

30 whose csins are put out of sight.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
3:24 undeserved kindness: God declares sinned in times past: Paul refers to (Prayer of Manasseh 8; Jubilees 23:10).
that we are righteous, not because righteous OT people who were not Others emphasize his obedience to
he has to, but because he has freely punished for their sins as strict justice the law of Moses as the basis for his
chosen to give us his favor through would require. Hebrews reminds us, “it relationship with God (1 Maccabees
Christ Jesus. Because we are helpless is not possible for the blood of bulls 2:52; Sirach 44:19-20). However, Paul
slaves of sin (3:9), our righteous status and goats to take away sins” (Heb 10:4). demonstrates that Abraham’s faith, not
before God can never be earned (see How, then, could God forgive people his obedience, established his status
4:4-5). through Christ Jesus when he in the OT? Paul answers that Jesus’ with God. Abraham’s position as the
freed us from the penalty for our sins sacrifice works backward in history as founder of God’s people demonstrates
(literally through the redemption that is well as forward—through Christ, God that justification by faith is central in
in Christ Jesus): In Paul’s day, redemp- provided for the full satisfaction of his God’s plan.
tion referred to the price paid to free a righteous anger against human sin. 4:3 Paul quotes Gen 15:6. In response
slave. God paid our redemption price 3:29-30 Paul uses the foundational to God’s promise that he would have
with the blood of his own Son to rescue descendants as numerous as the stars
Jewish commitment to monotheism
us from our slavery to sin (see 3:9). This
to argue for universal access to God’s in the sky, Abraham believed God. It
language was used in the OT to refer
forgiveness. If there is only one God, was faith that established Abraham’s
to the Exodus, the first redemption of
then he is equally the God of both Jews relationship with God—not works (4:3-
God’s people from bondage (see 2 Sam
and Gentiles. All people must be able 8), circumcision (4:9-12), the law (4:13-
7:23). God promised that he would
to come to God on the same terms, 17), or the number of his descendants
again redeem his people (Hos 13:14;
through faith. whether they are Jews (4:18-21).
Mic 4:10).
or Gentiles: Literally whether they are 4:4-5 The logic of these verses is as
3:25 the sacrifice for sin (Greek circumcised or uncircumcised. follows: (1) The stated premise is that
hilastērion): This Greek word is used in
3:31 we truly fulfill the law: Paul when people work, their pay is what
the Greek OT to refer to the “atonement
knows that some people will object to they have earned, not a gift. (2) The
cover,” the cover that rested on the Ark
of the Covenant in the inner sanctuary his insistence on faith apart from the unstated premise is that God is never
of the Tabernacle. The atonement cover law because it seems to dismiss the indebted to his creatures (because they
was prominent in the Day of Atone- demands of the law. However, faith ac- owe him everything), so anything he
ment ritual (Lev 16) and came to stand tually enables people to fulfill the law. gives them is a gift (see also 9:14-16).
for the atonement ceremony itself. Paul The Holy Spirit is given to those who (3) The conclusion is that therefore,
characterizes Jesus Christ as God’s provi- have faith, and he makes it possible for people cannot be declared righteous
sion of final atonement for his people. people to do as they should. before God because of their works.
Jesus himself satisfies, or absorbs in 4:1 Jews in Paul’s day revered Abraham 4:7-8 This quotation from Ps 32:1-2
himself, the anger of God against all as Israel’s founder. Some Jewish texts (Greek version) follows the Jewish
sinful people (see 1:18). those who claim that Abraham never sinned custom of supporting a reference to the
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4:7-8 8 Yes, what bjoy for those circumcised. They are counted as righteous
*Ps 32:1-2
2 Cor 5:19 whose record the Lord has cleared because of their faith. 12And Abraham is
b
makarios (3107)
Titus 2:13 of csin.” also the spiritual father of those who have
hamartia (0266)
been circumcised, but only if they have the
c
Rom 5:12 9Now, is this blessing only for the Jews, or
4:9 is it also for uncircumcised Gentiles? Well, same kind of faith Abraham had before he
Gen 15:6
Rom 3:30 we have been say ing that Abraham was was circumcised.
d
dikaiosunē (1343) 13Clearly, God’s promise to give the whole
Rom 5:17 counted as drighteous by God because of
4:11 his faith. 10But how did this happen? Was earth to Abraham and his descendants was
Gen 17:10-11 he counted as righteous only after he was based not on his obedience to God’s law, but
e
patēr (3962)
1 Cor 1:3 circumcised, or was it before he was cir- on a right relationship with God that comes
4:13 cumcised? Clearly, God accepted Abraham by faith. 14If God’s promise is only for those
Gen 18:18; 22:17-18
Gal 3:29 before he was circumcised! who obey the law, then faith is not necessary
4:14 11Circumcision was a sign that Abra- and the promise is pointless. 15For the law
Gal 3:18
ham already had faith and that God had always brings punishment on those who try
4:15
Rom 3:20; 7:12 already accepted him and declared him to to obey it. (The only way to avoid breaking
1 Cor 15:55-56
Gal 3:10 be righteous—even before he was circum- the law is to have no law to break!)
cised. So Abraham is the spiritual efather 16So the promise is received by faith. It is
4:16
Gal 3:7 of those who have faith but have not been given as a free gift. And we are all certain
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

God’s Unified Plan of Salvation (3:21-26)

Rom 1:3-5, 16-17; The continuity of God’s unfolding plan of salvation is a central theme in Romans. In 3:21,
5:6-11; 8:1-4; 10:5- Paul makes two important points about the new way of being “made right” with God that has
13; 11:26-27
Matt 1:21-23 been inaugurated in Jesus Christ. First, it does not depend on obeying the laws and regula-
Luke 1:46-55, 67-79 tions of the OT. Second, it was “promised in the writings of Moses and the prophets” (3:21).
Acts 4:10-12; 10:34-
43; 13:23-41 God has always planned to save the world through Jesus, and the entire OT was a preparation
1 Cor 15:1-4 for that climactic moment in salvation history. In 1:2, Paul claims that “God promised this
Gal 2:14-21; 3:5-14
Eph 1:3-14 Good News long ago through his prophets in the holy Scriptures.” Paul keeps returning to this
Col 1:15-22 theme of continuity, especially in chs 9–11, where he shows how God’s dealings with Israel fit
1 Tim 2:3-6 into that single, unfolding plan.
2 Tim 1:9-10
Heb 9:27-28 At the same time, Paul is also concerned to help us understand the discontinuity in God’s
single plan of salvation. That plan unfolds in stages. Now that the final stage in Christ has ar-
rived, the prior stage—during which the law of Moses ruled over God’s people—has been left
behind. Paul repeatedly emphasizes that our new relationship with God stands separate from
the law of Moses (see 6:14, 15; 7:4-6; 10:4). A similar point is made in John 1:17 and Heb
10:1. Paul’s recurring focus in Romans on the nature of God’s plan helps us to put the whole
story of the Bible together in a way that honors both of its parts.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Law with a reference in the Prophets 17:11). The covenant was already in 4:15 The only way to avoid breaking
or the Writings. Paul also uses a Jewish place (Gen 12:1-3; 15:1-21; 17:1-8) even the law is to have no law to break!
exegetical technique of linking unre- before Abraham was circumcised (Gen (literally where there is no law, neither
lated quotations with a key word. Here, 17:9-14). This shows that the covenant is there transgression): Paul always uses
record . . . has cleared translates the was based on faith, not circumcision. the word “transgression” to denote
same Greek word as “counted” in 4:3. So Abraham is the spiritual father of all disobedience of a clear commandment
4:9 is this blessing only for the Jews, or people, whether circumcised (Jews) or of God (see also 2:23; 5:14; Gal 3:19;
is it also for uncircumcised Gentiles? uncircumcised (Gentiles), who have the 1 Tim 2:14). Transgression only exists
Literally is this blessing only for the same kind of faith Abraham had—that where the law exists, which is why the
circumcised, or is it also for the uncir- is, faith in God’s promises (4:13-25). law always brings punishment. The
cumcised? 4:13 the whole earth: God told Abraham law that God gave to the Israelites
4:10 God accepted Abraham before that he would be the father of many specified requirements in great detail,
he was circumcised! Paul’s point is nations (4:17; Gen 12:2; 13:16; 15:5; which made the people more account-
simple: God’s declaration of Abraham’s 17:4-6, 16-20; 22:17) and that he would able for sin than before. So when they
righteousness in Gen 15:6 could not be the means of blessing to all people inevitably disobeyed the law, God
have been based on his circumcision, (Gen 12:3; 18:18; 22:18; cp. Isa 55:3-5). brought more severe punishment
which happened later (Gen 17). This upon them.
4:14 then faith is not necessary (literally
point further demonstrates that God’s faith is emptied): If works of obedience 4:16 whether or not we live according
acceptance and blessing is a free gift can be substituted for faith, then “faith to the law of Moses (literally not only
and not earned by works. is emptied” of its importance. Believ- those who are of the law): The Jews
4:11-12 When God instituted circumci- ing in God means acknowledging our were of the law in that their covenant
sion, he called it “a sign of the covenant” unworthiness and depending entirely with God included the law of Moses and
between himself and Abraham (Gen on God’s mercy. they were to live according to it.
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to receive it, whether or not we live accord- 3. THE ASSURANCE PROVIDED BY THE 4:17
*Gen 17:5
ing to the law of Moses, if we have faith like GOSPEL: THE HOPE OF SALVATION Isa 48:13
John 5:21
Abraham’s. For Abraham is the father of all (5:1–8:39) 1 Cor 1:28
who believe. 17That is what the Scriptures The Hope of Glory (5:1-21) f
zōopoieō (2227)
Rom 8:11
mean when God told him, “I have made you From Justification to Salvation

5
4:18
the father of many nations.” This happened Therefore, since we have been made *Gen 15:5

because Abraham believed in the God who right in God’s sight by hfaith, we have 4:19
Gen 17:17; 18:11
f
brings the dead back to life and who cre-
i
peace with God because of what Jesus Heb 11:11
ates new things out of nothing. Christ our Lord has done for us. 2Because 4:22
*Gen 15:6
18Even when there was no reason for hope, of our faith, Christ has brought us into this Rom 4:3
Abraham kept hoping—believ ing that he place of undeserved jpriv ilege where we 4:24
1 Pet 1:21
would become the father of many nations. now stand, and we confidently and joy fully 4:25
For God had said to him, “That’s how many
k
look for ward to sharing God’s glory. Isa 53:4-5
Rom 8:32
3We can rejoice, too, when we run into
descendants you will have!” 19And Abra- 1 Cor 15:17
2 Cor 5:15
ham’s faith did not weaken, even though, at problems and trials, for we know that they 1 Pet 1:21
about 100 years of age, he figured his body help us develop endurance. 4And endur- g
dikaiōsis (1347)
Rom 5:18

was as good as dead—and so was Sarah’s ance develops strength of character, and 5:1
womb. character strengthens our confident hope Acts 10:36
Rom 3:28
20Abraham never wavered in believ ing of salvation. 5And this hope will not lead to h
pistis (4102)
Rom 10:17
God’s promise. In fact, his faith grew stron- disappointment. For we know how dearly i
eirēnē (1515)
ger, and in this he brought glory to God. God loves us, because he has given us the Rom 8:6

5:2
21He was fully convinced that God is able Holy Spirit to fill our hearts with his alove. Eph 2:18; 3:12
6When we were ut terly helpless, Christ charis (5485)
to do whatever he promises. 22And because
j
Rom 5:21
of Abraham’s faith, God counted him as came at just the right time and died for us k
elpis (1680)
Rom 8:24
righteous. 23And when God counted him as sinners. 7Now, most people would not be 5:3
righteous, it wasn’t just for Abraham’s ben- willing to die for an upright person, though Matt 5:12
Jas 1:2-3
efit. It was recorded 24for our benefit, too, someone might perhaps be willing to die 5:5
assuring us that God will also count us as for a person who is especially good. 8But 2 Cor 1:22
Gal 4:6
righteous if we believe in him, the one who God showed his great love for us by sending Eph 1:13
raised Jesus our Lord from the dead. 25He Christ to die for us while we were still sin- Phil 1:20
a
agapē (0026)
was handed over to die because of our sins, ners. 9And since we have been made right Rom 8:39

and he was raised to life to make us gright in God’s sight by the blood of Christ, he will 5:6
Gal 4:4
with God. certainly save us from God’s condemnation. Eph 5:2
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
4:17 This quotation is from Gen 17:5. is indicative, as translated here. A 5:3-4 See also Jas 1:2-4; 1 Pet 1:6-7. The
4:18 This quotation is from Gen 15:5. number of other manuscripts use the similarities in these passages indicate
subjunctive instead (let us have peace). early Christian teaching common to all
4:24 raised . . . from the dead: Abra- Peace with God does not refer to a three of these writers.
ham experienced the life-giving power mere feeling of peacefulness but to a
of God in the birth of his son, Isaac. real situation of peace. It is the end 5:5 this hope will not lead to disap-
Christians witness it in the resurrection of hostilities between God and sinful pointment (literally will not put to
of Jesus. Throughout history, salvation human beings when they believe in shame): In the OT, shame sometimes
has been available only through faith Jesus Christ and the state of blessing refers to a negative verdict from God’s
in God, who makes and keeps his and salvation that God promised his judgment (e.g., Isa 28:16, quoted in
promises. people in the end (see Isa 9:6-7; 52:7; Rom 9:33). he has given us the Holy
Ezek 34:25; Nah 1:15). Spirit to fill our hearts with his love: See
5:1–8:39 Paul now turns from the Jer 31:33-34; Acts 2:17-21.
Good News about how people enter a 5:2 undeserved privilege (or grace): So
relationship with God to the security basic is God’s grace (Greek charis) that 5:6 At just the right time might mean
of that relationship. Christians have Paul can use the word to sum up our that God sent Christ at the time ap-
a strong and unassailable promise present situation as believers. Where pointed in history, or that our condition
because of God’s work in Christ, God’s we now stand indicates that God’s grace as utterly helpless was the right time for
love for them, and the power of the is needed throughout the Christian life, God to demonstrate his love by sending
Holy Spirit. This theme frames the not just at the beginning. Sharing his Son on our behalf.
teaching of these chapters (5:1-11; God’s glory describes the content of
Christian hope, which Paul introduces 5:9 The blood of Christ refers to Jesus’
8:18-39) as Paul grounds that promise sacrificial death (3:25). In the Scriptures,
in the transfer of believers from the here and expounds more fully in
8:18-30. Behind Paul’s use of the word blood is shorthand for a violent death
realm of Adam to the realm of Christ (Lev 17:11), especially when that death
glory (Greek doxa) is the Hebrew word
(5:12-21). No power—whether sin atones for sins. he will certainly save
kabod, which depicts God’s majesty
(ch 6), the law (ch 7), or death (8:1- us from God’s condemnation: Paul
and overwhelming presence (see “The
13)—“will ever be able to separate us frequently speaks of salvation as the
Glory of God” at Exod 24:15-17, p. 167).
from the love of God” (8:39). The prophets predict a day when God’s final deliverance of believers from
5:1 we have peace: In many manu- glory will return to dwell in the midst God’s wrath and the tribulations of this
scripts, the underlying Greek verb of his people (see, e.g., Isa 60:1-2). life (see 13:11).
1901 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . R O M A N S 5 : 1 8

5:8 10For since our friendship with God was 15But there is a great difference between
John 3:16
1 Jn 4:10 b
restored by the death of his Son while we Adam’s sin and God’s gracious gift. For the
5:9
Rom 1:18; 2:5, 8
were still his enemies, we will certainly be sin of this one man, Adam, brought death
5:10 saved through the life of his Son. 11So now to many. But even greater is God’s wonder-
Rom 8:34
2 Cor 5:18-19
we can rejoice in our wonderful new rela- ful grace and his gift of forgiveness to many
Eph 2:3 tionship with God because our Lord Jesus through this other man, Jesus Christ. 16And
b
katallassō (2644)
Rom 5:11 Christ has cmade us friends of God. the result of God’s gracious gift is very differ-
5:11 ent from the result of that one man’s sin. For
c
katallagē (2643)
Rom 11:15
The Reign of Grace and Life Adam’s sin led to condemnation, but God’s
12When Adam sinned, dsin entered the
5:12 free gift leads to our being made right with
Gen 3:1-19 world. Adam’s dsin brought death, so death God, even though we are guilty of many sins.
1 Cor 15:21-22
d
hamartia (0266) spread to everyone, for everyone sinned. 17For the sin of this one man, Adam, caused
Rom 6:1
13Yes, people sinned even before the law was
5:14
death to rule over many. But even greater is
e
tupos (5179) given. But it was not counted as sin because God’s wonderful grace and his gift of frigh-
1 Cor 10:6
there was not yet any law to break. 14Still, teousness, for all who receive it will live in
5:17
1 Cor 15:21 everyone died—from the time of Adam to triumph over sin and death through this
f
dikaiosunē (1343)
Rom 5:21 the time of Moses—even those who did not one man, Jesus Christ.
5:18 disobey an explicit commandment of God, 18Yes, Adam’s one sin brings condemna-
1 Cor 15:22
g
dikaiōsis (1347)
as Adam did. Now Adam is a esymbol, a rep- tion for everyone, but Christ’s one act of
1 Cor 15:34 resentation of Christ, who was yet to come. righteousness brings a gright relationship
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

God’s Grace (5:15-17, 20-21)

Rom 12:6 The grace of God is theological bedrock for Paul. He never tries to prove that God is gracious,
Exod 34:5-7 but he assumes it as a fact when presenting the Good News to the Romans (see 3:24; 4:4-5,
Ezra 9:8
Ps 84:11 16; 5:2, 15-21; 6:14-15; 11:5-6). Paul rules out any idea that we merit our salvation, because
Isa 60:10 God acts by his grace (4:4-5). Our good works do not give us right standing with God—if
Hos 14:1-9
Acts 15:11; 20:24 they did, God would be obliged to reward us for our efforts, just as a worker earns a wage.
2 Cor 8:9; 12:9 Instead, he gives salvation as a gift to those he has chosen (11:5-6). Grace is so important to
Eph 1:6-7; 2:5-9
2 Tim 1:9 the Christian experience that Paul can refer simply to our “standing in” grace (cp. 5:2) and
Titus 2:11; 3:7 to our living under the power of grace (6:14-15). Grace now rules over us in the new age of
Heb 4:16; 13:9 redemption (5:20-21).
Jas 4:6
1 Pet 5:12 The apostle John makes the same point: “The law was given through Moses, but God’s
unfailing love [grace] and faithfulness came through Jesus Christ” (John 1:17). Neither John
nor Paul meant that God’s grace was not active in the OT, because God has always dealt
graciously with his people. But the overwhelming power of God’s grace is displayed for us in
and through Jesus Christ.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5:10 saved through the life of his Son: is divided on the relationship between always mean all, but it can include all
Believers already share in the new Adam’s sin and the sin and death of people if the context suggests it. Clearly,
life that Christ provided through his human beings generally. Some texts the many who suffer death because of
resurrection (6:11). Through this vital emphasize a solidarity between Adam Adam includes everyone (see 5:12), but
connection with Christ, believers will and all other people, as in “when Adam Paul makes it clear elsewhere that the
also be spared from God’s wrath in the sinned a death was decreed against many who receive the gift of forgive-
last day (see also Col 3:4). those who were to be born” (2 Baruch ness through Jesus Christ, sadly, does
23:4). Other texts insist that people not include everyone (see 11:1-5).
5:12 Adam is both the name of the
die because of their own sin: “Adam is, 5:17 Both Adam and Jesus Christ com-
original man, Adam, and a Hebrew
therefore, not the cause, except only for mitted a single act whose influence
word that means “human.” Paul em-
himself, but each of us had become our extends to all the people that they
phasizes the solidarity of Adam with the
own Adam” (2 Baruch 54:19). represent. Adam represents all people.
human race. sin entered the world:
The significance that Paul ascribes to 5:13-14 Paul continues his explana- People must receive the gift of righ-
this act, and the parallel that he draws tion of “everyone sinned” (5:12) by teousness to be represented by Christ.
between Adam’s sin and Christ’s act of stating that people who died between 5:18 Christ’s one act of righteousness
obedience on the cross, makes clear the times of Adam and Moses were refers to his death on the cross, a
that Paul views Adam and his sin in not subject to specific commandments righteous act because Christ chose to
the Garden of Eden as historical fact. from God. Therefore, their condemna- die in obedience to the Father’s will
everyone sinned: Death is universal tion was not only because of their own (see John 10:18). new life for everyone:
because sin is universal. It is not clear sin. It was because of their union with Paul is not teaching that all people will
when or how everyone sinned, but Adam, who sinned by violating an experience the new life that Christ won
Paul later attributes the condemnation explicit commandment of God. through his death on the cross. New life
of all people to the sin of Adam, their 5:15 Paul uses the word many in is available to everyone through Christ,
representative (5:18). Jewish tradition contrast with one. Many does not but not everyone receives it.
R O M A N S 5 : 1 9 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1902

with God and new life for everyone. 19Be- were crucified with Christ so that sin might 5:19
Phil 2:8
cause one person disobeyed God, many lose its power in our lives. We are no longer 5:20
became sinners. But because one other slaves to sin. 7For when we died with Christ Rom 4:15; 7:8
Gal 3:19
person obeyed God, many will be made righ- we were set free from the power of sin. 5:21
teous. 8And since we died with Christ, we know Rom 6:23
h
charis (5485)
20God’s law was given so that all people we will also live with him. 9We are sure of Rom 6:1

could see how sinful they were. But as peo- this because Christ was raised from the i
dikaiosunē (1343)
Rom 8:10

ple sinned more and more, God’s wonderful dead, and he will never die again. Death no 6:1
grace became more abundant. 21So just as longer has any power over him. 10When he Rom 3:5-8
j
hamartia (0266)
sin ruled over all people and brought them died, he died once to break the power of sin. Rom 7:8

But now that he lives, he lives for the glory charis (5485)
k
to death, now God’s wonderful hgrace rules Gal 1:15

instead, giv ing us iright standing with God of God. 11So you also should consider your- 6:2
and resulting in eternal life through Jesus selves to be dead to the power of sin and Rom 8:13
Col 2:20; 3:3
Christ our Lord. alive to God through Christ Jesus. 6:3
12Do not let sin control the way you live; Gal 3:27
a
baptizō (0907)
Freedom from Bondage to Sin (6:1-23) do not give in to sinful desires. 13Do not 1 Cor 12:13

“Dead to Sin” through Union with Christ let any part of your body become an in- 6:4

6
Eph 4:22-24
Well then, should we keep on jsinning strument of evil to serve sin. Instead, give Col 2:12; 3:10
so that God can show us more and yourselves completely to God, for you were 6:5
more of his wonderful kgrace? 2Of course dead, but now you have new life. So use your Phil 3:10-11
Col 2:12; 3:1
not! Since we have died to sin, how can we whole body as an instrument to do what is 6:6
continue to live in it? 3Or have you forgotten right for the glory of God. 14Sin is no longer Gal 2:20; 5:24
Col 2:12
that when we were ajoined with Christ Jesus your master, for you no longer live under the 6:7
in baptism, we ajoined him in his death? requirements of the law. Instead, you live 1 Pet 4:1
4For we died and were bur ied with Christ under the freedom of God’s grace. 6:9
Acts 2:24
by baptism. And just as Christ was raised Freed from Sin’s Power to Serve 6:10
Heb 7:27
from the dead by the glorious power of the Righteousness 6:11
Father, now we also may live new lives. 15Well then, since God’s grace has set us Rom 7:4
5Since we have been united with him in free from the law, does that mean we can Col 2:20; 3:3
6:13
his death, we will also be raised to life as he go on sinning? Of course not! 16Don’t you re- Rom 12:1
was. 6We know that our old sinful selves alize that you become the slave of whatever 2 Cor 5:14

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
5:20 Many Jews believed that the giving joined to Christ in his death and resur- at the time of his coming in glory (2 Cor
of the law to Israel reversed or miti- rection (see also 6:4). However, baptism 4:14; Phil 3:21; 1 Thes 4:17; 2 Tim 2:11).
gated the negative effects of Adam’s sin, has no value apart from faith. 6:10 he died once to break the power of
but Paul says that God’s law magnified 6:4 we died and were buried with sin: Because we died with Jesus (6:4-5),
and illuminated their sins. Christ: The believer’s power over sin we have also died to sin (6:2). Jesus was
6:1 Well then: Because Paul has just and the ability to lead a new life stem never under sin’s power in the way that
proclaimed that God multiplies grace from identification with Christ’s death, we are, because he had no sin nature
where sin increases (5:20), he knows burial, and resurrection (see 6:5, 8). from Adam and he never succumbed
that people will wonder whether this From God’s perspective, Jesus’ death to to temptation (2 Cor 5:21; Heb 4:15).
means that sin does not matter in the sin (see 6:10) is ours as well. His rising However, when he became human, he
Christian life. to new life means that we also begin to entered the arena where sin holds sway,
6:2 we have died to sin: As Paul makes lead a new life, and in the future our and he was truly vulnerable to sin.
clear in 6:3-10, our new relationship to bodies will also be raised.
6:12 Do not let sin control the way you
sin is possible because of our vital con- 6:6 our old sinful selves: Our “old selves” live: Or Do not let sin reign in your body,
nection with the death of Jesus. Just as are not a nature that we possess or just which is subject to death.
dying means entrance into an entirely one part of who we are; it reflects who
new state of being, our relationship we were in Adam. All human beings 6:14 you no longer live under the
with sin is now different because of were born “in Adam.” As heirs of the requirements of the law: With the Mes-
Christ’s death. To be “dead to sin” does sin and death that he introduced into siah’s coming, the era governed by the
not mean to be entirely insensitive to the world (5:12), we were slaves to the law of Moses came to an end (see Gal
sin and temptation—believers are still power of sin. But as people who are 3:19-25). you live under the freedom
involved in a battle with sin (6:12-14). now in Christ, we have gone through of God’s grace: God’s dealings with his
However, Christians no longer have to crucifixion with him (see also Gal 2:20). people have always been characterized
live as helpless slaves to sin; they can When he died on the cross, we also died by grace, but grace dominates the new
choose not to sin (6:6, 14, 16-22). to the dominating power of sin that era in which Christians live in Christ. Cp.
ruled in our former selves. John 1:17.
6:3 Baptism is the rite of initiation into
the Christian faith (see “Baptism” at 6:8 We will also live with him refers to 6:15 set us free from the law: The law
Acts 2:38, 41, p. 1828). It sometimes bodily resurrection with Christ (see 6:5). of Moses was the governing power of
symbolizes the entire conversion While believers are already raised with the old covenant era. Believers now live
experience, so Paul refers to baptism as Christ spiritually (Eph 2:5-6; Col 2:13), under the governing power of Christ
the means through which believers are we will also be raised bodily with him himself.
1903 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . R O M A N S 7 : 3

6:14
Gal 5:18
you choose to obey? You can be a slave to in eternal doom. 22But now you are free
6:16 sin, which leads to death, or you can choose from the power of sin and have become
John 8:34 to obey God, which leads to righteous liv- slaves of God. Now you do those things that
2 Pet 2:19
6:17
ing. 17Thank God! Once you were slaves of lead to dholiness and result in eternal life.
2 Tim 1:13 sin, but now you wholeheartedly obey this 23For the wages of sin is death, but the free
6:18 teaching we have given you. 18Now you are gift of God is eternal life through Christ
John 8:32
6:19
free from your slavery to sin, and you have Jesus our Lord.
b
hagiasmos (0038) become slaves to righteous liv ing.
Rom 6:22
19Because of the weakness of your human Freedom from Bondage to the Law (7:1-25)
6:20
c
doulos (1401) nature, I am using the illustration of slavery Released from the Law, Joined to Christ
to help you understand all this. Previously,
7 Now, dear brothers and sisters—you
1 Cor 7:22

6:22
John 8:32 you let yourselves be slaves to impurity and who are familiar with the law—don’t you
1 Cor 7:22 lawlessness, which led ever deeper into sin. know that the law applies only while a per-
1 Pet 1:9; 2:16
d
hagiasmos (0038) Now you must give yourselves to be slaves son is living? 2For example, when a woman
1 Cor 1:30
to righteous liv ing so that you will become marries, the law binds her to her husband as
6:23
John 3:16-21
b
holy. long as he is alive. But if he dies, the laws of
Gal 6:8 20When you were cslaves to sin, you were marriage no longer apply to her. 3So while
7:2
1 Cor 7:39
free from the obligation to do right. 21And her husband is alive, she would be commit-
7:3 what was the result? You are now ashamed ting adultery if she married another man.
Luke 16:18 of the things you used to do, things that end But if her husband dies, she is free from that
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The Old Realm and the New (5:12–8:39)

Rom 14:17 Jews in Paul’s day perceived a contrast between the “present evil age” and a “glorious age to
Ps 2:1-10; 110:2; come.” Throughout Rom 5–8, Paul uses these contrasting realms to conceptualize our experi-
145:13
Dan 2:31-45; 7:1-28 ence of salvation. The old realm is ruled by death (5:12-21), sin (ch 6), the law (ch 7), and sinful
Matt 3:2; 6:10; 7:13; nature (8:1-11). The new realm is characterized by life (ch 5), righteous living (ch 6), grace (ch 6),
8:11-12; 12:25-28;
13:44-52; 20:25-28 and the Holy Spirit (ch 8). People’s destinies are controlled by the realm to which they belong.
John 18:36 Each realm is headed by a man who represents its constituents. The old realm of sin
1 Cor 6:9-11;
15:20-28
and death is headed by Adam, the first man, while the new realm of forgiveness and life is
Gal 5:16-26 headed by Christ. By nature, all human beings are in the old realm of sin and death and are
Eph 1:3, 20; 2:6; represented by Adam, the first man—whose sin and death control the destiny of all people
5:1-20
Col 1:13-14 (5:12, 18-19). Those who put their faith in God through Christ are transferred by faith into
Heb 6:4-5; 12:18-29 the new realm of life. God appointed Jesus Christ as a “second Adam” (see 5:14). By obeying
Rev 11:15; 12:10
God and fulfilling God’s will, Jesus won a decisive victory over the realm of sin that Adam
had inaugurated (5:18-19). By receiving God’s gift of grace (5:17), people accept Jesus as their
head and look forward to eternal life.
Those who are in the new realm are identified with Christ and enjoy the benefits of union
with him. They have “died with Christ,” they have been “buried with Christ,” and their present
new life with Christ is an anticipation of the day when they will “live with him” forever (6:3-10).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
6:16 righteous living (Greek dikaio- means either that unbelievers feel no law. Jews were taught the law of Moses
sunē, “righteousness”): In the first part obligation to obey God or that they from birth. Many of the Gentiles in the
of Romans, Paul uses this Greek word are unable to do so. But the freedom church at Rome had been God-fearers,
in a judicial sense, referring (1) to the that they boast of actually makes them Gentiles who were interested in Judaism
activity of God to set people in a right slaves to sin. and attended the synagogue regularly.
relationship with himself or (2) to the 6:21 eternal doom (literally death): the law applies only while a person
righteous standing that believers enjoy Throughout chs 5–8, Paul uses death to is living: Paul may be paraphrasing a
as a result of Christ’s work (see, e.g., describe the eternal consequences of rabbinic saying: “If a person is dead, he
1:17; 3:21-22; 4:3, 5). Here, Paul uses sin (5:12, 14, 15, 17, 21; 6:16, 23; 7:5, is free from the Torah and the fulfilling
the same word as it is often used in the 9-10, 13, 24; 8:2, 6, 13). The language of the commandments” (Babylonian
OT, meaning the right behavior that goes back to God’s warning to Adam Shabbat 30a; baraita Shabbat 151).
God demands from his people. and Eve (Gen 2:17). This death is not 7:2-3 These verses are not an allegory,
6:19 Paul uses the Greek word sarx primarily physical death; it denotes in which every element of the story has
(human nature, or flesh) to refer to the separation from the fellowship of God a theological counterpart. Paul simply
frailty and proneness to sin that charac- that, if not reversed through faith in cites an illustration to make two basic
terizes humans. Paul uses the illustra- Christ, will last forever. points: Death can release a person from
tion of slavery to show the relationship 7:1 brothers and sisters: Literally broth- obligation to the law, and freedom
of the human nature to sin. ers; also in 7:4. See note on 1:13. Both from one relationship can allow a per-
6:20 free from the obligation to do right Jewish Christians and many of the Gen- son to establish a new one. Paul applies
(literally free from righteousness): Paul tile Christians were familiar with the the illustration in 7:4.
R O M A N S 7 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1904

law and does not commit adultery when she command not to covet, for instance, the 7:4
Rom 6:6; 8:2
remarries. power of sin came to life, 10and I died. So I Gal 5:18
4So, my dear brothers and sisters, this is Col 2:14
discovered that the law’s commands, which 1 Pet 2:24
the point: You died to the power of the law were supposed to bring life, brought spiri- 7:5
Rom 6:21; 8:8
when you died with Christ. And now you are tual death instead. 11Sin took advantage of Gal 5:19-21
united with the one who was raised from those commands and deceived me; it used 7:6
the dead. As a result, we can produce a har- the commands to kill me. 12But still, the glaw 2 Cor 3:6
Gal 5:22
vest of good deeds for God. 5When we were itself is holy, and its commands are holy and Phil 3:3
controlled by our old nature, sinful desires right and good. 7:7
*Exod 20:17
were at work within us, and the law aroused 13But how can that be? Did the law, which *Deut 5:21
these evil desires that produced a har vest of is good, cause my death? Of course not!
Rom 4:15
e
nomos (3551)
sinful deeds, resulting in death. 6But now Sin used what was good to bring about my Rom 7:12

we have been released from the law, for we condemnation to death. So we can see how 7:8
Rom 4:15
died to it and are no longer captive to its terrible sin really is. It uses God’s good com- f
hamartia (0266)
Rom 8:2
power. Now we can serve God, not in the mands for its own evil purposes. 7:10
old way of obey ing the letter of the law, but 14So the trouble is not with the law, for Lev 18:5
in the new way of liv ing in the Spirit. it is spiritual and good. The trouble is with
Rom 10:5
2 Cor 3:7
Gal 3:12
The History and Experience of Jews me, for I am all too human, a slave to sin. 15I
7:11
under the Law don’t really understand myself, for I want to Gen 3:13
7Well then, am I suggesting that the elaw of do what is right, but I don’t do it. Instead, I Heb 3:13
7:12
God is sinful? Of course not! In fact, it was do what I hate. 16But if I know that what I 1 Tim 1:8
the elaw that showed me my sin. I would am doing is wrong, this shows that I agree g
nomos (3551)
Rom 8:2
never have known that coveting is wrong if that the law is good. 17So I am not the one do- 7:14
the elaw had not said, “You must not covet.” ing wrong; it is sin living in me that does it. 1 Kgs 21:20-25
18And I know that nothing good lives in Rom 3:9; 6:6
8But fsin used this command to arouse
7:15
all kinds of covetous desires within me! If me, that is, in my sinful nature. I want to Gal 5:17
there were no law, fsin would not have that do what is right, but I can’t. 19I want to do 7:18
Gen 6:5; 8:21
power. 9At one time I lived without under- what is good, but I don’t. I don’t want to do John 3:6
Rom 8:3
standing the law. But when I learned the what is wrong, but I do it anyway. 20But if I
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
7:4 Christians have died to the power to guard against any notion that it is the result is greater judgment (7:10; see
of the law (literally died to the law) and evil in itself. 4:15; 5:14, 20).
so are no longer bound to it. Paul often 7:7 “You must not covet”: See Exod 7:10 which were supposed to bring life:
refers to the law of Moses as represent- 20:17; Deut 5:21. The OT promised a blessed and secure
ing the old regime of sin and death, but life to those who obeyed the law (e.g.,
through union with Christ in his death, 7:8 sin used this command (literally
sin took an opportunity through this Lev 18:5, quoted in Rom 10:5). However,
believers are set free. human beings inherit from Adam a
command): The word opportunity is a
7:5 When we were controlled by our old military term for a position seized in strong tendency to sin. Therefore, when
nature (literally When we were in the enemy territory that becomes a base God’s commands come to us, we do
flesh): Although “flesh” can refer to the not naturally obey them, but resist and
of operations (see 7:11). By expressing
human body in a neutral sense (see 8:3, disobey them. Instead of bringing life,
God’s demands, the commandments
which speaks of Christ coming “in the the law only confirms and exposes our
stimulate rebellion in sinful human
flesh”), Paul more often uses the word lost and helpless condition. We need
beings. The commandments of God
negatively, to denote human existence a change of heart that the law cannot
become an occasion for sin to accom-
apart from God. To be “in the flesh” is provide.
plish its deadly purposes. sin would
to be dominated by sin and its hostility not have that power: The law, by clearly 7:11 Sin . . . deceived me: The language
to God. the law aroused these evil expressing God’s will, makes people is reminiscent of Gen 3:13—Paul might
desires: The law of God is a good thing more accountable than they would be be thinking of the Fall.
in itself (see 7:12), but it arouses sinful without it. The law of Moses did not 7:17 I am not the one doing wrong:
tendencies by provoking the rebellion solve Israel’s sin problem but exposed Paul is not evading responsibility for his
that is in people’s hearts. When we are and exacerbated it. This is always the sin (see also 7:20). Rather, he is saying
in rebellion against God, his commands effect that God’s law, by itself, has on that because he genuinely wants to do
spark in us a desire to do the exact op- sinful human beings. what the law commands, some other
posite of what he commands.
7:9 At one time I lived without factor must be causing him to do just
7:6 the letter of the law (literally the let- understanding the law: Paul might be the opposite. That factor is sin living in
ter): Paul uses the word letter to refer to referring to his early childhood, before me. Paul experiences a divide between
the law, which was engraved on tablets he came to understand the full demands his will and his actions.
of stone and consisted of individual of the law. But when I learned the com- 7:18 my sinful nature (literally my flesh;
letters (see 2:29; 2 Cor 3:5-7). mand: Paul’s experience with the law as also in 7:25): This phrase could refer to
7:7-25 Well then (see note on 6:1): he grew to maturity exemplifies every Paul’s former state as an unredeemed
Paul has just said some rather negative person’s experience with it. With the law, person or to a part of Paul that remains
things about the law, and he now we have greater accountability to God, tied to the world and resists the will of
explains how God’s law is good in order which brings the power of sin to life, and God. See note on 6:19.
1905 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . R O M A N S 8 : 3

7:21
Rom 8:2
do what I don’t want to do, I am not really really want to obey God’s law, but because of
7:22 the one doing wrong; it is sin liv ing in me my sinful nature I am a slave to sin.
Ps 1:2; 40:8 that does it.
7:23 21I have discovered this principle of Assurance of Eternal Life in the Spirit
Gal 5:17
Jas 4:1 life—that when I want to do what is right, I (8:1-30)
1 Pet 2:11 The Spirit of Life
inevitably do what is wrong. 22I love God’s

8
7:25
1 Cor 15:57 law with all my heart. 23But there is another So now there is no condemnation for
8:2 power within me that is at war with my those who belong to Christ Jesus. 2And
Gal 2:19; 5:1
h
nomos (3551) mind. This power makes me a slave to the because you belong to him, the hpower of
Rom 10:4 sin that is still within me. 24Oh, what a mis- the life-giving Spirit has freed you from the
i
hamartia (0266)
Rom 14:23 erable person I am! Who will free me from h
power of isin that leads to death. 3The law
8:3 this life that is dominated by sin and death? of Moses was unable to save us because of
2 Cor 5:21
Heb 2:14; 4:15
25Thank God! The answer is in Jesus Christ the weakness of our sinful nature. So God
our Lord. So you see how it is: In my mind I did what the law could not do. He sent his
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The Limitations of Law (7:1-25)

Rom 2:13-29; 3:19- The law was central to God’s old covenant with the people of Israel, and many Jews in Paul’s
21, 27-28; 4:13-16; day still saw it as critical to how God’s people lived. Therefore, in Romans, Paul frequently
8:3-4, 7; 9:4, 31-32;
10:3-5 deals with questions about the law. The pinnacle of his treatment comes in Rom 7, where
Deut 4:44-45; 5:1- Paul powerfully argues that the law of Moses, rather than having a positive effect on people’s
33; 6:17-25
Josh 24:19-27 lives, stimulated sin and brought death (7:5).
1 Kgs 2:3 Paul wants us to realize that the law is not at fault. God’s law is good and holy (7:12), but
Ezra 7:25-26
Ps 1:1-3; 19:7-14; it is powerless to change the human heart. Whether we conclude that Paul (in 7:14-25) is
78:56-59; 119:36, describing the experience of an unbeliever, a mature believer, or an immature believer, the
79, 88, 144
Isa 24:5; 26:4-8 point remains that human sin cannot be overcome by the law. God’s law is given to people
Jer 31:33-34 who, because of their connection with Adam, are already locked under sin’s power. They may
Hos 4:6; 8:12
Hab 1:4 want to do what God tells them, but they find that they cannot (7:15-20). Deliverance can
Matt 5:17-20; 7:12; come only through a new and radical experience of God’s power and grace in Jesus Christ
22:36-40
Mark 7:8-9; (7:25). Through God’s Spirit, Jesus rescues us “from the power of sin that leads to death” (8:2).
12:28-34 If God’s good and holy law cannot rescue us from our predicament and save us, how
Luke 16:16-17
John 1:16-17; 7:19 much less helpful are all human laws that people rely on for religious or spiritual well-being.
Acts 13:38-39 Whether those laws come from a religious figure, a tradition we have inherited, or a church
Gal 2:16-21; 3:2, 10-
13, 17-25; 5:1-4
we attend, none of them can change the human soul. They can tell us what to do, but they
1 Tim 1:5-11 cannot empower us to do it. God’s law can provide guidelines in the new life God has given
Heb 7:18-19; 8:7-13; us by grace, but it can never substitute for the power of God’s grace, made available through
10:1-18
1 Jn 3:4-6 the work of Christ.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
7:21 principle of life (literally law): whole person, particularly our interac- (literally the law) of sin that leads to
Paul is referring to a regular occur- tions in the physical world. death.
rence, such as when we speak of the 8:1 So now there is no condemnation: 8:3 our sinful nature: Literally our
“law of gravity.” The struggle between Paul concludes from the argument flesh; similarly in 8:4-9, 12. See note
wanting to do what is right and of chs 5–7 that neither sin (ch 6) nor on 6:19. in a body like the bodies
instead doing what is wrong reveals a we sinners have: Jesus identified with
the law (ch 7) can keep believers from
regular pattern operating in the hu-
having eternal life (ch 5). Paul can sinful people so that he could be their
man sphere.
triumphantly proclaim that those who representative and redeem them. Paul
7:22 with all my heart (literally in my belong to Christ Jesus need not fear that also implies that Jesus’ incarnate nature
inner person): The Greeks used this they will be condemned for their sins. was not exactly like ours; born of a
phrase to denote the spiritual or im- virgin through the power of the Holy
mortal side of human beings (cp. 2 Cor 8:2 you belong . . . freed you: Some
manuscripts read I belong . . . freed Spirit, Jesus did not inherit a sinful
4:16; Eph 3:16). nature from Adam. a sacrifice for
me. A scribe might have changed an
7:23 another power. . . . This power original you into I/me at some point. our sins: In the Greek OT, this phrase
(literally another law. . . . This law): Paul the power (literally the law) of the life- frequently describes a sin offering, and
plays on the word law in these verses. giving Spirit: This reference to power three of the eight NT occurrences also
Opposed to God’s law (7:22) is another or law could refer to the law of Moses, have this meaning (Heb 10:6, 8; 13:11).
law, a ruling power that prevents Paul which the Spirit can use to produce life. Christ was the sin offering that brought
from submitting to God’s law even But because Paul does not portray the forgiveness and turned away God’s
though he fully agrees with it. law as a life-giving entity, “law” here, wrath. God condemned sin in Christ,
7:24 this life that is dominated by sin as in 7:23, probably means principle our substitute, so that we could escape
and death (literally this body of death): or power. The Holy Spirit is a power condemnation.
Sin is so invasive that it affects the that frees the believer from the power
R O M A N S 8 : 4 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1906

own Son in a body like the bodies we sinners 11The Spirit of God, who raised Jesus from 8:4
Gal 5:16, 25
have. And in that body God declared an end the dead, lives in you. And just as God raised j
sarx (4561)
1 Cor 5:5
to sin’s control over us by giving his Son as a Christ Jesus from the dead, he will cgive life
8:5
sacrifice for our sins. 4He did this so that the to your mortal bodies by this same Spirit liv- Gal 5:19-23
just requirement of the law would be fully ing within you. 8:6
Gal 6:8
satisfied for us, who no longer follow our 12Therefore, dear brothers and sisters, k
eirēnē (1515)
j
sinful nature but instead follow the Spirit. you have no obligation to do what your sin- Rom 14:19

5Those who are dominated by the sinful ful nature urges you to do. 13For if you live 8:9
Gal 4:6
nature think about sinful things, but those by its dictates, you will die. But if through 8:10
who are controlled by the Holy Spirit think the power of the dSpirit you put to death the a
pneuma (4151)
Rom 8:13
about things that please the Spirit. 6So let- deeds of your sinful nature, you will live. b
dikaiosunē (1343)
ting your sinful nature control your mind Rom 10:10

The Spirit of Adoption 8:11

leads to death. But let ting the Spirit con- 14For all who are led by the Spir it of God are c
zōopoieō (2227)
trol your mind leads to life and kpeace. 7For 1 Cor 15:22
children of God.
the sinful nature is always hostile to God. 15So you have not received a spir it that
8:13
Gal 6:8
It never did obey God’s laws, and it never Col 3:5
makes you fearful slaves. Instead, you re- d
pneuma (4151)
will. 8That’s why those who are still under
ceived God’s Spirit when he eadopted you as 1 Cor 5:3

the control of their sinful nature can never 8:14

his own children. Now we call him, f“Abba,
please God. Gal 3:26
9But you are not controlled by your sin- Father.” 16For his Spirit joins with our spirit 8:15
to affirm that we are God’s children. 17And Gal 4:5-6
ful nature. You are controlled by the Spirit e
huiothesia (5206)
since we are his children, we are his heirs. Rom 8:23
if you have the Spirit of God liv ing in you. f
abba patēr (0005,
In fact, together with Christ we are gheirs of
(And remember that those who do not have 3962)
God’s glory. But if we are to share his glory, Gal 4:6
the Spirit of Christ liv ing in them do not be-
we must also share his suffering. 8:16
long to him at all.) 10And Christ lives within 2 Cor 1:22
you, so even though your body will die The Spirit of Glory 8:17
Gal 3:29; 4:7
because of sin, the aSpirit gives you life be- 18Yet what we suffer now is nothing com- g
sunklēronomos (4789)
Eph 3:6
cause you have been made bright with God. pared to the glory he will reveal to us later.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8:4 just requirement of the law . . . them to resist the continuing power minors or slaves, but mature children
fully satisfied for (Greek en, “in”) of sin. with full rights (see Gal 4:1-7).
us: The Greek preposition en might 8:10 the Spirit gives you life (or your 8:15 you received God’s Spirit when
indicate that the law is fulfilled in us spirit is alive): The Spirit opposes sin he adopted you as his own children
because of our connection with Jesus (which leads to physical death) and (literally you received a spirit of sonship):
Christ, who perfectly fulfilled the law brings resurrection from the dead. According to Greco-Roman customs
for us. It could also mean that by of adoption, a man had the right to
setting us free from sin’s power, Jesus 8:11 by this same Spirit: The Holy Spirit
is the agent of the resurrection of our adopt a son and to confer on that child
Christ enables us to please God and all the legal rights and privileges that
fulfill the true intention of the law. As bodies. Some manuscripts read “be-
cause of the same Spirit,” which would would be given to a natural child. This
in the OT (see Gen 6:3, 12; Ps 78:39;
mean that the Spirit is the guarantee practice extended even to the imperial
Isa 40:6), sinful nature refers to human
that our bodies will be raised (cp. Eph family. The Roman emperor Julius
weakness and bondage to sin (also
1:14). Caesar adopted Octavian as his heir;
in 8:5-9, 12-13). Paul uses the phrase
Octavian, using the name Augustus,
to describe the conflict between the 8:12 brothers and sisters: Literally later ruled the Roman empire. Paul’s
ingrained human tendency to sin and brothers; also in 8:29. See note on 1:13. concept of adoption is also rooted in
the Holy Spirit.
8:13 deeds of your sinful nature: the OT and Judaism (Exod 4:22; Deut
8:5 think about sinful things: This Literally deeds of the body. you will 1:31; Hos 11:1; see also Rom 9:4; Gal
phrase describes the general nature die: Death is the consequence of sin. 4:5; Eph 1:5). Abba is an Aramaic term
of a person’s will, not just the mental Those who consistently yield to sin for “father.” This word was used in an
process of thought (see also 12:3; 15:5; will suffer spiritual death (eternal intimate family context (“Daddy”). Jesus
Phil 2:2, 5). condemnation). The presence of the used this word to address God (Mark
8:6 Peace here does not refer merely to Holy Spirit in the lives of believers 14:36); all those who become children
peace of mind; instead, as opposed to makes it possible for them to turn of God through Jesus have the privilege
death, it implies an objective state of away from sin. The result is eternal life of addressing God in the same way.
peace with God (see note on 5:1). (you will live). 8:17 Jesus is heir to all of God’s prom-
8:9 You are controlled by the Spirit: In 8:14 children (literally sons) of God: In ises (Mark 12:1-12; Gal 3:18-19; Heb
contrast to unbelievers, who continue the OT, this phrase referred to Israel, 1:2), and as those who belong to Jesus,
to live under the domination of Adam’s the people God called to be his own we share with him in that glorious
sinful nature, the Holy Spirit directs the (see especially Exod 4:22; Jer 3:19; 31:9; inheritance. However, just as it was for
lives of believers. The Spirit does not Hos 11:1). Paul uses it to remind believ- Jesus, our path to glory is also marked
take away human initiative or make it ers that they enjoy an intimate relation- by suffering. We experience the dif-
impossible for believers to sin. However, ship with God and that they will inherit ficulties that come from striving to live
as the most powerful force in believers’ many of the promises and blessings righteously in a world dominated by sin
lives, the Spirit makes it possible for given to Israel. Christians are no longer (2 Cor 1:5; Phil 1:29; 3:10).
1907 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . R O M A N S 8 : 3 7

8:18 19For all creation is waiting eagerly for that for them. 29For God cknew his people in ad-
2 Cor 4:17
1 Pet 1:6-7 future day when God will reveal who his vance, and he dchose them to become like
8:20 children really are. 20Against its will, all cre- his Son, so that his Son would be the efirst-
Gen 3:17-19
8:21
ation was subjected to God’s curse. But with born among many brothers and sisters.
Acts 3:21 eager hope, 21the creation looks for ward to 30And hav ing fchosen them, he called them
h
eleutheria (1657)
1 Cor 10:29 the day when it will join God’s children in to come to him. And hav ing called them, he
8:23 glorious hfreedom from death and decay. gave them right standing with himself. And
i
huiothesia (5206)
Rom 9:4
22For we know that all creation has been hav ing given them right standing, he gave
j
apolutrōsis (0629) groaning as in the pains of childbirth right them his glory.
1 Cor 1:30

8:24
up to the present time. 23And we believers Nothing Can Separate Us from God’s Love
Heb 11:1 also groan, even though we have the Holy (8:31-39)
k
elpis (1680)
1 Cor 13:13 Spirit within us as a foretaste of future glory, 31What shall we say about such wonder ful
sōzō (4982) for we long for our bodies to be released
a

Rom 10:9 things as these? If God is for us, who can

8:26 from sin and suffering. We, too, wait with ever be against us? 32Since he did not spare
John 14:16 eager hope for the day when God will give even his own Son but gave him up for us
8:28
b
klētos (2822)
us our full rights as his iadopted children, in- all, won’t he also give us every thing else?
Rom 11:29 cluding the jnew bodies he has promised us. 33Who dares accuse us whom God has cho-
8:29 24We were given this khope when we were
1 Pet 1:2 sen for his own? No one—for God himself
c
proginōskō (4267)
a
saved. (If we already have something, we has given us right standing with himself.
Rom 11:2
d
proorizō (4309) don’t need to khope for it. 25But if we look 34Who then will condemn us? No one—for
Rom 8:30
for ward to something we don’t yet have, we Christ Jesus died for us and was raised to
e
prōtotokos (4416)
Col 1:15 must wait patiently and confidently.) life for us, and he is sitting in the place of
26And the Holy Spir it helps us in our
8:30
f
proorizō (4309)
honor at God’s right hand, pleading for us.
1 Cor 2:7 weakness. For example, we don’t know what 35Can any thing ever separate us from
8:31 God wants us to pray for. But the Holy Spirit g
Christ’s love? Does it mean he no longer
Ps 118:6
prays for us with groanings that cannot be loves us if we have trouble or calamity, or
8:34
1 Jn 2:1 expressed in words. 27And the Father who are persecuted, or hungry, or destitute, or in
8:35 knows all hearts knows what the Spirit is danger, or threatened with death? 36(As the
g
christos (5547)
2 Cor 5:10 say ing, for the Spirit pleads for us believers Scriptures say, “For your sake we are killed
8:36 in harmony with God’s own will. 28And we every day; we are being slaughtered like
*Ps 44:22 know that God causes every thing to work to- sheep.”) 37No, despite all these things, over-
8:37
John 16:33 gether for the good of those who love God whelming victory is ours through Christ,
1 Jn 5:4 and are bcalled according to his purpose who loved us.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8:19-21 All creation includes animals, in us through to its conclusion (see everything to work together: Some
plants, and the earth itself. Paul follows Eph 1:14). wait with eager hope for manuscripts read And we know that
OT precedent (see especially Ps 65:12-13; the day when God will give us our full everything works together.
Isa 24:4; Jer 4:28; 12:4) by personifying rights as his adopted children: Literally 8:29 would be the firstborn: Or would
the created world. waiting eagerly . . . wait anxiously for sonship. Although we be supreme.
looks forward: Just as the entire world have already been adopted by God as
was harmed by Adam’s fall into sin, it his children, the full rights of that adop- 8:30 gave them his glory: Elsewhere in
will share in the blessings that God has tion—our inheritance (see 8:17)—are this passage, the glory Christians will
not yet ours. In this life, Christians live experience is consistently in the future
promised his people.
in tension between the “already” of (8:18, 21, 23). The past tense here refers
8:19 his children: Literally his sons. to God’s past decision to glorify us in
redemption and the “not yet” of the
8:22 The pains of childbirth is a glory to be revealed. the future. We have not yet entered
metaphor for the longing of creation into our inheritance, but the Father
8:24 we don’t need to hope for it: Some has irrevocably determined to give us
(see also Matt 24:8; Mark 13:8; John
manuscripts read we don’t need to wait his glory.
16:20-22). for it.
8:23 we believers also groan: “Groan- 8:31 such wonderful things: Paul is
8:26 groanings that cannot be referring to everything he has taught in
ing” expresses a frustrated longing for expressed in words: This might refer
God’s deliverance from the difficulties chs 5–8 about the blessings and sense
to speech that does not take the form of assurance that believers receive from
and oppression of this life (see Exod of human language, such as when their relationship with God.
3:7; Lam 1:22; Ezek 24:17; 2 Cor 5:2). believers, uncertain of what to pray,
we have the Holy Spirit within us as 8:32 did not spare even his own Son:
utter meaningless sounds in prayer. The
a foretaste of future glory (literally Behind this language is the story about
groanings in question are the Spirit’s, Abraham’s willingness to offer his only
we have the first harvest of the Spirit): not ours. When we do not know how
In the OT, the phrase first harvest or son, Isaac (Gen 22:12, 16). Isaac, however,
to pray, the Spirit is interceding for us was not actually sacrificed. God’s not
firstfruits often describes the offering before God.
of the first and best part of a harvest to sparing his only Son went the full course:
God (see Exod 23:19; Lev 2:12; 23:10; 8:27 for us believers: Literally for God’s He handed him over to the shameful
cp. 1 Cor 15:20, 23). The Holy Spirit is holy people. and painful death of crucifixion.
God’s pledge that he will see his work 8:28 And we know that God causes 8:36 This quotation is from Ps 44:22.
R O M A N S 8 : 3 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1908

38And I am convinced that nothing can Isaac, and Jacob are their ancestors, and 8:38
John 10:28
ever separate us from God’s love. Neither Christ himself was an Israelite as far as his Col 3:3
death nor life, neither angels nor demons, human nature is concerned. And he is God, 8:39
Rom 5:3-8
neither our fears for today nor our worries the one who rules over every thing and is h
agapē (0026)
about tomorrow—not even the powers of worthy of eternal praise! Amen. Rom 13:10

9:1
hell can separate us from God’s love. 39No Defining the Promise (Part 1): God’s 1 Tim 2:7
power in the sky above or in the earth be- Sovereign Election (9:6-29) 9:2-3
Exod 32:32
low—indeed, nothing in all creation will The Israel within Israel Rom 10:1
ever be able to separate us from the hlove 6Well then, has God failed to fulfill his 9:4
of God that is revealed in Christ Jesus our promise to Israel? No, for not all who are Exod 4:22
Deut 4:13; 7:6
Lord. born into the nation of Israel are truly Eph 2:12
i
huiothesia (5206)
members of God’s people! 7Being descen- Gal 4:5

4. THE DEFENSE OF THE GOSPEL: THE dants of Abraham doesn’t make them truly 9:5
PROBLEM OF ISRAEL (9:1–11:36) Abraham’s children. For the Scriptures John 1:1, 18
Rom 1:3
Introduction: The Tension between God’s say, “Isaac is the son through whom your Titus 2:13
Promises and Israel’s Plight (9:1-5) descendants will be counted,” though Abra-
2 Pet 1:1

9
1 Jn 5:20
With Christ as my wit ness, I speak with ham had other children, too. 8This means 9:6
utter truthfulness. My conscience and that Abraham’s physical descendants are Num 23:19
Rom 2:28
the Holy Spirit confirm it. 2My heart is filled not necessarily children of God. Only the Gal 6:16
with bitter sorrow and unending grief 3for children of the promise are considered to 9:7
*Gen 21:12
my people, my Jew ish brothers and sisters. be Abraham’s children. 9For God had prom- Heb 11:18
I would be willing to be forever cursed—cut ised, “I will return about this time next year, 9:8
Rom 8:14
off from Christ!—if that would save them. and Sarah will have a son.” Gal 3:16; 4:23
4They are the people of Israel, chosen to 10This son was our ancestor Isaac. When 9:9
be God’s iadopted children. God revealed he married Rebekah, she gave birth to *Gen 18:10, 14
9:10
his glory to them. He made covenants with twins. 11But before they were born, before Gen 25:21
them and gave them his law. He gave them they had done any thing good or bad, she re-
the priv ilege of worshiping him and receiv- ceived a message from God. (This message
ing his wonderful promises. 5Abraham, shows that God chooses people according
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
8:38 nor demons: Literally nor rulers. Josh 6:17-18; 7:1, 11-13; 22:20; 1 Sam God, the one who rules over everything,
9:1–11:36 In this section, Paul takes 15:3; 1 Chr 2:7). Paul knows that he be praised forever. Amen.
up the problem raised by the unbelief cannot, in fact, be cut off from Christ. 9:6 are truly members of God’s people
of so many Jews. If God had promised Paul is echoing the offer of Moses, who (literally are Israel): “Israel” can refer
salvation to Israel yet so few Jews were pled with God to kill him but to spare to the people of Israel in a biological
being saved, how could Jesus truly be the people (Exod 32:30-32). sense, i.e., everyone descended from
the fulfillment of God’s plan (9:1-5)? In 9:4 Up to this point in Romans, Paul Jacob. But in the latter part of the OT
his response to this objection, Paul cites has called the Jewish people Jews. His and in Judaism, the idea of a “righteous
the OT as evidence that God had always shift to people of Israel, here and remnant” within Israel developed (see
intended to save only a remnant of throughout most of chs 9–11, is signifi- “The Remnant” at Isa 11:10-16, p. 1126).
Israel (9:6-29), and he faults the Jews for cant. Jew connotes national identity, On at least one occasion in the NT,
refusing to embrace Christ (9:30–10:21). but Israel emphasizes the covenant Israel refers to everyone, Jew and Gen-
Paul then shows that God has not relationship of the people with God. tile, who belongs to God in a spiritual
discarded Israel from his plan of salva- chosen to be God’s adopted children sense (Gal 6:16). Paul is stating that
tion. Many Jews have already believed (literally chosen for sonship): The OT there is now an “Israel within Israel,” a
in Christ (11:1-10), and many more will called Israel God’s son or child to em- community consisting of both Jews and
believe in the future (11:12-26). phasize that God had selected Israel to Gentiles who truly believe (cp. 11:16-17;
9:2-3 Paul does not explicitly say why be his own people (e.g., Exod 4:22; Jer Gal 6:16).
he has such bitter sorrow for his Jewish 3:19; 31:9; Hos 11:1). Israel’s adopted
9:7 This quotation is from Gen 21:12,
brothers and sisters. Yet his willingness status meant that they received God’s
which God spoke to Abraham when he
to become cursed on their behalf if blessing and promises, not that they
was reluctant to follow Sarah’s advice to
that would save them makes clear that were necessarily saved. covenants: The
OT includes several covenants between banish his son Ishmael, who was born
the failure of most Jews to respond to to the slave woman Hagar. God assured
Jesus and be saved stimulated his agony God and the people of Israel: one with
Abraham (Gen 17), one with the nation Abraham that Sarah’s child, Isaac, was
(see also 10:1).
through Moses at Mount Sinai (Exod the son through whom God’s promises
9:3 my Jewish brothers and sisters: would be fulfilled.
Literally my brothers. Cp. note on 1:13. 19–24), and one with David (2 Sam
7:8-16; 23:5). See also “God’s Covenant 9:9 This quotation is from Gen 18:10, 14.
I would be willing to be forever cursed
(Greek anathema): Anathema is used in Relationships” at Gen 12:1-9, p. 44. 9:10-11 she gave birth to twins:
the Greek OT to translate a Hebrew ex- 9:5 Christ came from the people of Literally she conceived children through
pression that means “set apart for God,” Israel, and God first made his promises this one man. No human circumstances
which usually has the negative sense of salvation to them. And he is God, differentiated Isaac’s sons, Jacob and
of something destined to be destroyed the one who rules over everything and is Esau. Not only were they born to the
as an offering to God (see Lev 27:28-29; worthy of eternal praise! Amen. Or May same mother, but they were also con-
1909 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . R O M A N S 9 : 2 5

9:12
*Gen 25:23
to his own purposes; 12he calls people, but they simply done what he makes them do?”
not according to their good or bad works.) 20No, don’t say that. Who are you, a mere
9:13
*Mal 1:2-3 She was told, “Your older son will serve yourhuman being, to argue with God? Should
9:14
Deut 32:4
younger son.” 13In the words of the Scrip- the thing that was created say to the one
9:15
tures, “I loved Jacob, but I rejected Esau.” who created it, “Why have you made me
*Exod 33:19 like this?” 21When a potter makes jars out
Objections Answered: The Freedom and
9:16 of clay, doesn’t he have a right to use the
Eph 2:8 Purpose of God
9:17 14Are we say ing, then, that God was unfair? same lump of clay to make one jar for deco-
*Exod 9:16 ration and another to throw garbage into?
Of course not! 15For God said to Moses, 22In the same way, even though God has the
9:18
Exod 4:21; 14:4
Josh 11:20 “I will show mercy to anyone I choose, right to show his anger and his power, he
Rom 11:25 and I will show compassion to anyone is very patient with those on whom his an-
9:20
Isa 29:16; 45:9
I choose.” ger falls, who are destined for destruction.
23He does this to make the riches of his
9:21 16So it is God who decides to show mercy.
Jer 18:6 glory shine even brighter on those to whom
2 Tim 2:20 We can neither choose it nor work for it.
17For the Scriptures say that God told he shows mercy, who were prepared in ad-
9:22
Jer 50:25 vance for glory.
Pharaoh, “I have appointed you for the very
9:23
Rom 8:30 purpose of displaying my power in you and God’s Calling of a New People: Israel and the
9:24 to spread my fame throughout the earth.” Gentiles
Rom 3:29 18So you see, God chooses to show mercy to 24And we are among those whom he se-
9:25
*Hos 2:23 some, and he chooses to harden the hearts lected, both from the Jews and from the
1 Pet 2:10 of others so they refuse to listen. Gentiles.
19Well then, you might say, “Why does God 25Concerning the Gentiles, God says in
blame people for not responding? Haven’t the prophecy of Hosea,
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

God Is in Charge (9:5-24)

Rom 8:28 We human beings always want to think that we are in charge. We think that we are the “cap-
Deut 4:39; 7:7-8; tains of our souls”1 and that by our decisions and actions we can determine what will happen.
32:8, 39
Josh 2:11 However, Scripture confronts us with quite a different scenario. Although human decisions
1 Sam 2:6-8 and actions are significant, the will of God is vastly more important.
2 Kgs 13:4-5; 17:18-
20; 20:4-6 In Rom 9, Paul shows that God determines the course of salvation. Paul constantly explains
Ps 24:1-2; 84:11; the unexpected development of salvation history by appealing to what God has said and
135:5-12
Isa 40:15-17; 42:8; done. Human decisions alone cannot explain the situation, and God has said that he will
46:10 show mercy to anyone he chooses (9:15). While theologians will continue to debate the role of
Jer 27:5-7 God’s action and the role of human decision in salvation, God’s sovereignty stands out clearly.
Dan 7:27-28
Hab 2:14 The contemporary world has set God to the side and ignores the divine influence on the
John 19:11 course of human affairs. But God’s decisions really do direct the world as well as the personal
Acts 17:24-26
1 Cor 1:8-9 histories of those who trust him. We can confidently affirm that “God causes everything to
Col 1:15-20 work together for the good of those who love God and are called according to his purpose for
2 Thes 1:11-12
Jude 1:24-25 them” (8:28).
Rev 1:7-8 1
“Invictus” by W. E. Henley (1849–1903).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
ceived at the same time. Instead, Paul individuals. Just as love can sometimes refused, God displayed miracle after mir-
argues, the difference between them express a choice, so hate can express acle to convince Israel, Pharaoh, and the
was of God’s choosing. rejection. The story of Jacob and Esau Egyptians of God’s power and authority
9:12 “Your older son will serve your illustrates how the sovereign God (see Exod 6:7; 7:5; 9:14-16; 14:31).
younger son”: God spoke these words chooses his own people. 9:18 he chooses to harden the hearts of
(Gen 25:23) to Rebekah before the twins 9:14-16 God’s choice is not unfair others so they refuse to listen: Pharaoh
were born. As the older of the twins, because he owes nothing to his sinful refused to let Israel go because his heart
Esau was Isaac’s natural heir. But Esau creatures (see note on 4:4-5). was hardened. God hardened Pharaoh’s
sold his birthright to Jacob and ceded 9:15 This quotation from Exod 33:19 heart (Exod 9:12), and Pharaoh hard-
his position to his brother in fulfillment focuses on God’s nature: God is free ened his own heart (Exod 8:15).
of God’s promise. from obligation or constraint in bestow- 9:20-21 See Isa 29:16; 45:9-10.
9:13 “I loved Jacob, but I rejected ing mercy on people. 9:24-26 God was free to select people
(literally hated) Esau”: Paul quotes Mal 9:17 God told Pharaoh: Paul quotes from the Jews who would have a true
1:2-3, where Jacob, whose other name Exod 9:16 (Greek version). At God’s direc- spiritual relationship with him; simi-
is Israel (Gen 32:28), stands for the tion, Moses had asked Pharaoh to let larly, he was also free to choose some
nation of Israel, and Esau stands for the people of Israel leave Egypt for their from the Gentiles to be saved as well.
Edom. Here, Paul is referring to them as own land. When Pharaoh stubbornly Paul uses the prophecy of Hosea to
R O M A N S 9 : 2 6 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1910

“Those who were not my people, standards, they were made right with God. 9:26
*Hos 1:10
I will now call my people. And it was by faith that this took place. 9:27-28
And I will love those 31But the people of Israel, who tried so hard *Isa 10:22-23; 28:22
*Hos 1:10
whom I did not love before.” to get right with God by keeping the law, 9:29
26And, never succeeded. 32Why not? Because they *Isa 1:9
were try ing to get right with God by keeping 9:30
Gal 2:16
“Then, at the place where they were told, the law instead of by trusting in him. They Heb 11:7
‘You are not my people,’ j
stumbled over the great rock in their path. 9:31
there they will be called 33God warned them of this in the Scriptures Isa 51:1
Rom 10:2-3
‘children of the living God.’ ” when he said, Gal 5:4
9:32
27And concerning Israel, Isaiah the prophet “I am placing a stone in Jerusalem that Isa 8:14
j
proskomma (4348)
cried out, makes people kstumble, Rom 9:33

“Though the people of Israel are as a rock that makes them fall. 9:33
*Isa 28:16
numerous as the sand of the But anyone who trusts in him Rom 10:11
1 Pet 2:6, 8
seashore, will never be disgraced.” k
proskomma (4348)
only a remnant will be saved. Rom 14:13

10 Dear brothers and sisters, the long-

28 For the Lord will carry out his sentence 10:2
Acts 22:3
upon the earth ing of my heart and my prayer to Gal 1:14
quickly and with finality.” God is for the people of Israel to be saved. 10:3
Rom 9:31-32
2I know what enthusiasm they have for God,
29And Isaiah said the same thing in another 10:4
but it is misdirected zeal. 3For they don’t Gal 3:24
place: a
nomos (3551)
understand God’s way of making people 1 Cor 14:21

“If the Lord of Heaven’s Armies right with himself. Refusing to accept God’s 10:5
had not spared a few of our children, way, they cling to their own way of get ting Lev 18:5
Ezek 20:11, 13, 21
we would have been wiped out like Sodom, right with God by try ing to keep the law. Rom 7:10
destroyed like Gomorrah.” 4For Christ has already accomplished the

Understanding Israel’s Plight: Christ as the purpose for which the alaw was given. As a
Climax of Salvation History (9:30–10:21) result, all who believe in him are made right
Israel, the Gentiles, and the Righteousness with God.
of God 5For Moses writes that the law’s way of
30What does all this mean? Even though making a person right with God requires
the Gentiles were not try ing to follow God’s obedience to all of its commands. 6But faith’s
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
reinforce his point. Hosea predicted “righteousness through the law.” 10:3 God’s way of making people right
that God would renew his mercy to the 9:32-33 by keeping the law: Literally with himself: See 1:17; 3:21-26. Paul
ten northern tribes that had rebelled by works. The great rock in their path uses this phrase to explain Israel’s
against God and were under his judg- is Christ. People either build on him failure in terms basic to the gospel. God
ment. Paul saw a principle that applies by putting their faith in him, or they manifested his righteousness through
to Gentiles as well. Those who were stumble over his message that faith, the ministry of Christ, but most Jews
not my people: see note on 10:19. and not human works, is the key to did not understand it, partly because
9:25 This quotation is from Hos 2:23. getting right with God. they were so focused on the law as a
way of securing their own righteousness.
9:26 children of the living God: Literally 9:33 This quotation is from Isa 8:14;
sons of the living God. Hos 1:10. 28:16 (Greek version). These two 10:4 For Christ has already accom-
plished the purpose for which the law
9:27-28 This quotation is from Isa 10:22- texts, along with Ps 118:22, are also was given (or For Christ is the end of the
23 (Greek version). only a remnant will quoted together in 1 Pet 2:6-8. The
law, or For Christ is the culmination of
be saved: So many Israelites had turned early church likely had a collection of
the law): The function of the law was
from God that the OT prophets spoke of messianic “stone” quotations from the
to point forward and prepare the way
a true spiritual Israel within the larger OT that they used to illuminate the sig-
for the Messiah; Jesus’ coming does
nation of Israel (see “The Remnant” at Isa nificance of Christ (see also Matt 21:42). not destroy the law but fulfills all of
11:10-16, p. 1126). The remnant would Jerusalem: Greek Zion.
its requirements, so that the primary re-
receive salvation, while the rest of the 10:1 Dear brothers and sisters: Literally quirement for God’s people is to believe
Israelites would suffer condemnation. Brothers. See note on 1:13. in him (see 3:31; Matt 5:17-18).
9:29 This quotation is from Isa 1:9. 10:2 Zeal denotes a passionate and 10:5 requires obedience to all of its com-
The destruction of the cities of Sodom commendable commitment to God and mands: See Lev 18:5, where these words
and Gomorrah (Gen 19) is a poignant his purposes (see Num 25:6-13). But in encouraged the Israelites to obey the law
illustration of the reality and severity of Paul’s day Jewish zeal was misdirected in order to enjoy long life and prosperity
God’s judgment. because it failed to understand that in the land that God was giving them
9:31 who tried so hard to get right with Jesus Christ is the pinnacle of God’s (see also Lev 26:3-13; Deut 28:1-14). Paul
God by keeping the law (literally who plan. (For Paul’s own misdirected zeal sees the implication that if people want
pursued the law of righteousness): Law before his conversion to Christ, see Acts to be right with God through the law,
of righteousness is an idiom that means 9:1-2; Gal 1:13-14.) they can only do so by obeying all of it.
1911 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . R O M A N S 1 1 : 2

10:6-8
*Deut 30:12-14
way of getting right with God says, “Don’t say comes from hearing, that is, hearing the
10:9 in your heart, ‘Who will go up to heaven?’ (to Good News about Christ. 18But I ask, have
Matt 10:32 bring Christ down to earth). 7And don’t say, the people of Israel actually heard the mes-
b
kardia (2588)
2 Cor 5:12 ‘Who will go down to the place of the dead?’ sage? Yes, they have:
c
sōzō (4982)
1 Cor 15:2 (to bring Christ back to life again).” 8In fact, “The message has gone throughout the
10:10 it says, earth,
d
dikaiosunē (1343)
Eph 5:9
“The message is very close at hand; and the words to all the world.”
10:11
*Isa 28:16
it is on your lips and in your heart.” 19But I ask, did the people of Israel really un-

And that message is the very message about derstand? Yes, they did, for even in the time
Rom 9:33
10:12
Acts 15:9 faith that we preach: 9If you confess with of Moses, God said,
Eph 2:4-7
your mouth that Jesus is Lord and believe “I will rouse your jealousy through
10:13
*Joel 2:32 in your bheart that God raised him from the people who are not even a nation.
Acts 2:21
dead, you will be csaved. 10For it is by believ- I will provoke your anger through the
10:15
*Isa 52:7 ing in your heart that you are made dright foolish Gentiles.”
*Nah 1:15 with God, and it is by confessing with your 20
10:16
mouth that you are saved. 11As the Scrip- And later Isaiah spoke boldly for God,
*Isa 53:1 say ing,
John 12:38 tures tell us, “Anyone who trusts in him
Heb 4:2
10:17
will never be disgraced.” 12Jew and Gentile “I was found by people who were not
Gal 3:2, 5 are the same in this respect. They have the looking for me.
Col 3:16
e
pistis (4102) same Lord, who gives generously to all who I showed myself to those who were
Rom 14:1
call on him. 13For “Everyone who calls on not asking for me.”
10:18
*Ps 19:4 the name of the Lord will be saved.” 21But regarding Israel, God said,
10:19 Israel’s Accountability
*Deut 32:21 “All day long I opened my arms to them,
14But how can they call on him to save them
10:20 but they were disobedient and
*Isa 65:1
Rom 9:30
unless they believe in him? And how can rebellious.”
10:21
they believe in him if they have never heard
*Isa 65:2 about him? And how can they hear about Summary: Israel, the “Elect,” and the
Matt 23:37
11:1
him unless someone tells them? 15And how “Hardened” (11:1-10)
Phil 3:5
11:2
1 Sam 12:22
f
proginōskō (4267)
will anyone go and tell them without being
sent? That is why the Scriptures say, “How 11 I ask, then, has God rejected his own
people, the nation of Israel? Of course
beautiful are the feet of messengers who not! I myself am an Israelite, a descendant
Gal 3:8
bring good news!” of Abraham and a member of the tribe of
16But not everyone welcomes the Good Benjamin.
News, for Isaiah the prophet said, “Lord, 2No, God has not rejected his own people,
who has believed our message?” So faith whom he fchose from the very beginning.
17 e

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
10:6-8 Here Paul quotes three phrases him” from 10:12 or “everyone” from 10:19 rouse your jealousy . . . provoke
from Deut 30:12-14 dealing with the 10:13. While this verse probably does your anger: This quotation from Deut
law, and he applies them to the Good refer to all people, it also continues the 32:21 concerns God’s punishment
News about Christ. We do not need to accusation against Israel from 10:2-3 of Israel for their idolatry. In Paul’s
go up to heaven to find Christ (and thus (see 10:18). Paul argues that Israel was day, Israel remained guilty of idolatry
to be made right with God), because in a position to know what God was because it put the law in place of God
God has already brought him down to doing through Jesus Christ, so they were himself. God’s punishment involved
earth as a man. Nor do we need to go culpable for their failure to understand using the Gentiles, people who are not
down to the place of the dead to find or accept it. Israel was guilty both of even a nation, to make Israel jealous
Christ, because God has already raised failing to understand God’s plan in and angry (11:12-32 elaborates on this
him from the dead. To find Christ, we light of Christ (10:3-4) and of focusing theme).
must simply believe in the message that so much attention on the law that they
is close at hand. 10:20 This quotation is from Isa 65:1
missed Christ when he arrived (9:30-32). (Greek version). In Isaiah, the words
10:11 See Isa 28:16 (Greek version). 10:15 This quotation is from Isa 52:7. people who were not looking for me
10:12 and Gentile: Literally and Greek. 10:16 This quotation is from Isa 53:1. refer to the people of Israel. As in 9:25-
26, Paul applies them to the Gentiles to
10:13 Paul quotes Joel 2:32, where the 10:18 Yes, they have: Paul quotes Ps show that God has opened the way for
LORD in Hebrew is Yahweh, the personal 19:4 to show that the message of Good them to be a part of the people of God.
name of God (see Exod 3:15). However, News was universally available through
as 10:12 makes clear, the Lord in creation. And by the time Paul wrote 10:21 This quotation is from Isa 65:2
Romans is Jesus Christ. This verse shows Romans, early Christian missionaries (Greek version).
that Christians from the time of the had spread the Good News through 11:2 chose from the very beginning:
apostles have associated Jesus with God. most of the Roman empire. Most Jews Before the people of Israel could do
10:14 It is natural to presume that the would have had ample opportunity to anything to earn their status, God
pronoun they refers to “all who call on hear the message. selected them to be his people based
R O M A N S 1 1 : 3 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1912

Do you realize what the Scriptures say Let their blessings cause them to 11:3
*1 Kgs 19:10, 14
about this? Elijah the prophet complained stumble, 11:4
to God about the people of Israel and said, and let them get what they deserve. *1 Kgs 19:18
3“Lord, they have killed your prophets and 10 Let their eyes go blind so they cannot 11:5
Rom 9:27
torn down your altars. I am the only one left, see, 11:6
and now they are try ing to kill me, too.” and let their backs be bent forever.” Rom 4:4
4And do you remember God’s reply? He 11:7
said, “No, I have 7,000 others who have Defining the Promise (Part 2): The Future Rom 9:31

never bowed down to Baal!” of Israel (11:11-32) 11:8

*Deut 29:4
5It is the same today, for a few of the God’s Purpose in Israel’s Rejection *Isa 29:10
11Did God’s people stumble and fall beyond Matt 13:14
people of Israel have remained faithful John 12:40
because of God’s grace—his undeserved recovery? Of course not! They were disobe- Acts 28:26-27

kindness in choosing them. 6And since dient, so God made salvation available to 11:9-10
*Ps 69:22-23
it is through God’s kindness, then it is not the Gentiles. But he wanted his own people 11:11
by their good works. For in that case, God’s to become jealous and claim it for them- Acts 13:46; 18:6

grace would not be what it really is—free selves. 12Now if the Gentiles were enriched 11:14
1 Cor 9:20
and undeserved. because the people of Israel turned down 2 Tim 1:9
7So this is the sit uation: Most of the peo- God’s offer of salvation, think how much 11:15
Luke 15:24, 32
ple of Israel have not found the favor of greater a blessing the world will share when Rom 5:10
God they are looking for so earnestly. A few they finally accept it. g
katallagē (2643)
1 Cor 7:11
13I am say ing all this especially for you
have—the ones God has chosen—but the
hearts of the rest were hardened. 8As the Gentiles. God has appointed me as the apos-
Scriptures say, tle to the Gentiles. I stress this, 14for I want
somehow to make the people of Israel jeal-
“God has put them into a deep sleep. ous of what you Gentiles have, so I might
To this day he has shut their eyes so they save some of them. 15For since their rejec-
do not see, tion meant that God goffered salvation to
and closed their ears so they do not the rest of the world, their acceptance will
hear.” be even more wonderful. It will be life for
9Likewise, David said, those who were dead!
“Let their bountiful table become a The Interrelationship of Jews and Gentiles:
snare, Warning to Gentiles
a trap that makes them think all is 16And since Abraham and the other patri-
well. archs were holy, their descendants will also
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
on his grace alone. Elijah the prophet: their eyes. See Acts 13:46-48; 18:6. pends entirely on God’s kindness (11:22),
In 1 Kgs 19:1-18, the apostate King 11:8 This quotation is from Isa 29:10; and that God’s final goal is to stimulate
Ahab had slaughtered many of the Deut 29:4. repentance among the Jews (11:23). I
Lord’s prophets, and Ahab’s wife Jezebel stress this: Paul devoted himself to the
threatened Elijah with the same fate. 11:9-10 This quotation is from Ps 69:22- conversion of Gentiles because he knew
Elijah fled to the wilderness, where 23 (Greek version). that their salvation would ultimately
he bemoaned his fate. God responded 11:11 so God made salvation available lead to salvation for Jews as well.
with the assurance that many faithful to the Gentiles: The offer of salvation 11:15 The context emphasizes
people remained. Paul found the pres- to the Gentiles is the purpose, not just God’s role in hardening many Jews
ent situation to be somewhat parallel. the result, of Israel’s disobedience. Paul (11:7-10), so the phrase their rejection
While many Jews did not believe, and emphasizes that God had the salvation likely means God’s rejection of the
some were even hostile, God was (and of Gentiles in view all along, and, unbelieving Jews. their acceptance
is) still working to preserve a believing ultimately, the salvation of many Jews then refers to God’s acceptance of Jews
remnant. as well. he wanted his own people to into his Kingdom (see also 14:3 and
11:3 This quotation is from 1 Kgs 19:10, become jealous: The theme of jealousy 15:7). While the phrase life for those
14. comes from Deut 32:21, which Paul who were dead could refer to the new
quoted in 10:19. The sight of Gentiles spiritual life that comes to the Jews as a
11:4 This quotation is from 1 Kgs 19:18. enjoying the blessings of salvation that result of their conversion to Christ (see
11:5 for a few of the people of Israel God had promised to Israel would spur 6:13), the language more naturally sug-
(literally for a remnant): Paul returns to Jews to desire salvation so they could gests the physical resurrection from the
the OT concept of the remnant that he participate in those blessings as well. dead that occurs when Christ returns in
used in 9:27-29. This solid core of godly 11:13-14 you Gentiles: Paul addresses glory (see, e.g., 1 Thes 4:13-18).
Israelites represents God’s pledge of his the Gentile Christians in Rome with 11:16 the entire batch of dough is holy
continuing faithfulness to his promises the practical goal of rebuking them because the portion given as an offering
and to his people. for thinking too highly of themselves is holy: This imagery comes from Num
11:7-8 the hearts of the rest were (11:20), especially in relation to their 15:17-21, where God commanded the
hardened: This is God’s own work; God Jewish brothers and sisters. He shows Israelites to take part of their first batch
has put them into a deep sleep and shut that their enjoyment of salvation de- of dough and set it aside as a gift. God’s
1913 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . R O M A N S 1 1 : 2 4

11:17
Jer 11:16
be holy—just as the entire batch of dough is were broken off to make room for me.”
Eph 2:11-16 holy because the portion given as an offer- 20Yes, but remember—those branches were
11:18 ing is holy. For if the roots of the tree are broken off because they didn’t believe in
John 4:22
11:20
holy, the branches will be, too. Christ, and you are there because you do be-
Rom 12:16 17But some of these branches from lieve. So don’t think highly of yourself, but
11:22 Abraham’s tree—some of the people of fear what could happen. 21For if God did
John 15:2, 14
Heb 3:14 Israel—have been broken off. And you Gen- not spare the orig inal branches, he won’t
11:23 tiles, who were branches from a wild olive spare you either.
2 Cor 3:14-16 tree, have been grafted in. So now you also 22Notice how God is both kind and severe.
receive the blessing God has promised Abra- He is severe toward those who disobeyed,
ham and his children, sharing in the rich but kind to you if you continue to trust in
nourishment from the root of God’s special his kindness. But if you stop trusting, you
olive tree. 18But you must not brag about be- also will be cut off. 23And if the people of
ing grafted in to replace the branches that Israel turn from their unbelief, they will
were broken off. You are just a branch, not be grafted in again, for God has the power
the root. to graft them back into the tree. 24You, by
19“Well,” you may say, “those branches nature, were a branch cut from a wild olive
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Jews and Gentiles (11:11-36)

Rom 1:5-6, 16-17; One of the key themes of Romans is that God has incorporated Gentiles into the people of
2:9-10, 24-27; 3:9, God while remaining faithful to his promises to Israel. In 11:11-32, Paul describes God’s plan
29-30; 9:25-33;
10:11-13; 15:7-13, to save all nations in four distinct stages:
27 1. The Good News is proclaimed to the Jews, who respond (mostly) with unbelief. In the
Deut 7:7-8; 32:19-21
Isa 9:1-3; 49:6 central metaphor of the olive tree, “some of these branches from Abraham’s tree . . . have
Matt 4:15-16; 8:10- been broken off” (11:17). This stage was already a matter of history and personal experience
12; 15:21-28
Luke 21:20-24 for Paul—although he shared the Good News with Jews in synagogues all over the eastern
Acts 2:38-39; Mediterranean basin, many Jews rejected the message (see Acts 13:42-49; 18:4-6; 28:23-28).
10:45-46; 11:12-18; 2. Many Gentiles respond to the message with faith. As the natural branches were broken
13:42-49; 18:4-6;
26:15-18; 28:23-28 off, “branches from a wild olive tree have been grafted in” (11:17). After being resisted in the
1 Cor 12:13 synagogue, Paul and the other apostles offered salvation to the Gentiles, and many respond-
Gal 2:8-21; 3:8-9,
26-29 ed affirmatively (see Acts 13:48-49; 26:15-18). By the time Paul wrote Romans, the church in
Eph 2:11-22; 3:6 Rome was largely a Gentile community.
Col 3:11
3. Many Jews respond to the Good News with faith. In the future, the natural branches will
be “grafted in again” (11:23). As Gentiles enjoy the blessings of salvation, Jews become jeal-
ous and respond to the Good News.
4. God pours out great blessing on the world, including the resurrection from the dead. When
Jews finally turn to the Lord in greater numbers, there will be a “much greater blessing”
(11:12), and the dead will be resurrected (11:15). The end of history will see a great com-
munity of both Jews and Gentiles praising God for his mercy. Then all people will see and
understand the great wisdom and love of God (11:33-36).
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
promises to and blessings on Abraham, mainly of Gentiles, a common situation 11:22 if you stop trusting, you also
Isaac, and Jacob were like a down pay- in the early Christian communities. will be cut off: Scripture consistently
ment, guaranteeing the completion of This dominant role led many Gentile emphasizes that only believers who
God’s work among his people. Christians to brag about their status, persevere to the end will be saved.
while treating Jews and their religious However, Paul’s warning leads to de-
11:17-24 In Paul’s extended metaphor,
heritage with disdain. Paul reminds the bate over the theological implications
God’s special olive tree refers to the peo- of his statement. Some think that it
ple of God. The image is a natural one, Gentile believers that they enjoy God’s
blessings only because they have been implies that genuine believers can stop
because the olive tree is the most widely believing and therefore not be saved in
cultivated fruit tree in the Mediterra- included in the one people of God, who
are rooted in God’s promises to Israel. the end. Others argue that we should
nean basin, and it was already used as not press the metaphor so far and that
a symbol of Israel in the OT (Jer 11:16; 11:20 fear what could happen: In Scrip- Paul is referring to people who appear
Hos 14:5-6). Paul refers to the Gentile ture, fear often means a reverential awe to be believers but whose lack of real
Christians as branches from a wild olive of God that includes the recognition faith ultimately reveals itself.
tree because they were not originally that we must one day stand before him
11:24 by nature . . . contrary to nature:
included among the people of God. in judgment (see 2 Cor 5:11; 7:1, 11, 15;
The usual method of enhancing the
11:18 You are just a branch, not the Phil 2:12; Col 3:22). yield of olive trees involved grafting a
root: By the time Paul wrote to the 11:21 he won’t: Some manuscripts read shoot from a cultivated tree onto a wild
church in Rome, it was composed perhaps he won’t. olive tree to benefit from the wild tree’s
R O M A N S 1 1 : 2 5 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1914

tree. So if God was willing to do something has come to you so that they, too, will share 11:25
Luke 21:24
contrary to nature by grafting you into his in God’s mercy. 32For God has imprisoned 11:26-27
cultivated tree, he will be far more eager to everyone in disobedience so he could have Ps 14:7
*Isa 59:20-21
graft the original branches back into the mercy on everyone. Jer 31:31-34
tree where they belong. Heb 8:8; 10:16
Conclusion: Praise to God in Light of His 11:29
The Salvation of “All Israel” Awesome Plan (11:33-36) Heb 7:21
h
klēsis (2821)
25I want you to understand this mystery, 33Oh, how great are God’s iriches and wis- 1 Cor 1:2

dear brothers and sisters, so that you will dom and knowledge! How impossible it is 11:32
Gal 3:22
not feel proud about yourselves. Some of for us to understand his decisions and his 1 Tim 2:4
the people of Israel have hard hearts, but ways! 11:33
Isa 45:15; 55:8
this will last only until the full number of 34 For who can know the Lord’s thoughts?
i
ploutos (4149)
Gentiles comes to Christ. 26And so all Israel Eph 1:7

will be saved. As the Scriptures say, Who knows enough to give him 11:34
advice? Job 15:8; 36:22
*Isa 40:13
“The one who rescues will come from 35 And who has given him so much Jer 23:18
Jerusalem, that he needs to pay it back? 1 Cor 2:16
and he will turn Israel away from 11:35
Job 41:11
36For every thing comes from him and
ungodliness. 11:36
27 And this is my covenant with them, exists by his power and is intended for his 1 Cor 8:6
that I will take away their sins.” glory. All glory to him forever! Amen. 12:1
1 Pet 2:5
28Many of the people of Israel are now en- 12:2
5. THE TRANSFORMING POWER OF THE Gal 1:4
emies of the Good News, and this benefits GOSPEL: CHRISTIAN CONDUCT (12:1– Eph 4:23
Col 3:10
you Gentiles. Yet they are still the people he 15:13) j
metamorphooˉ (3339)
loves because he chose their ancestors Abra- The Heart of the Matter: Total 2 Cor 3:18
k
thelēma (2307)
ham, Isaac, and Jacob. 29For God’s gifts and Transformation (12:1-2) Rom 15:32

his hcall can never be withdrawn. 30Once,

you Gentiles were rebels against God, but
when the people of Israel rebelled against
12 And so, dear brothers and sisters, I
plead with you to give your bodies
to God because of all he has done for you.
12:3
Prov 3:7
1 Cor 12:11
Eph 4:7
him, God was merciful to you instead. Let them be a liv ing and holy sacrifice—the 12:4
1 Cor 12:12
31Now they are the rebels, and God’s mercy kind he will find acceptable. This is truly
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
vigor. By grafting wild olive branches people (see 2:17-29) As the Scriptures to present and clarify the truth about
(Gentiles) into the cultivated olive tree say: This quotation is from Isa 59:20-21; God and his purposes (cp. Acts 17:24-29).
(the people of God), God has done what 27:9 (Greek version). In the OT, The 12:1–15:13 This section of Romans sets
is contrary to nature. one who rescues is the Lord. Paul almost out the moral and ethical demands of
11:25 dear brothers and sisters: Literally surely is referring to Jesus Christ (see the Good News. God’s gift of salvation
brothers. See note on 1:13. Paul usu- 1 Thes 1:10). from Jerusalem: Greek in Christ requires a response. God is not
ally uses the word mystery to refer to an from Zion. The Hebrew text of Isa 59:20 satisfied simply with forgiving our sin;
event of the last days that has already says that the redeemer will come to Je- he wants to transform our lives. Most
been determined by God. Such a mystery rusalem. Paul might have changed the of what Paul teaches concerning the
already exists in heaven, and is revealed wording to represent Jesus’ first coming moral duties of believers is paralleled
to God’s people in the Christian era (see from among the people of Israel or to in other letters. However, it also seems
16:25; 1 Cor 2:1, 7; 4:1; 15:51; Eph 1:9; speak of the second coming when Jesus clear that he has chosen issues perti-
3:3, 4, 9; 6:19; Col 1:26, 27; 2:2; 4:3; will return from the heavenly Jerusalem nent to the situation in Rome—most
1 Tim 3:9, 16). Here, the mystery is the (see Heb 12:22). Israel: Literally Jacob. notably, the dispute between people
relationship of Jews and Gentiles in the 11:31 will share: Other manuscripts who are weak in faith and people who
plan of salvation, which is at the heart read will now share; still others read are strong in faith (14:1–15:13).
of this entire passage (11:11-32). will someday share. 12:1 dear brothers and sisters: Literally
11:26-27 The phrase all Israel could 11:32 have mercy on everyone: brothers. See note on 1:13. Your bodies
refer to the total of all believers, both Everyone has the sense of “all kinds of refers to the whole person in contact
Jewish and Gentile; with this meaning, people.” In the context of Romans, and with the world, not just the physical
and so would describe the way that especially this chapter, it refers to the body. because of all he has done for
God works to bring salvation to all his inclusion of Gentiles alongside Jews. you: As described in chs 1–11. This is
people. Alternatively, all Israel could 11:34 This quotation is from Isa 40:13 truly the way to worship him (or This
refer to the total of all Jews destined (Greek version). is your spiritual worship; or This is your
to believe throughout the Christian reasonable service): This phrase has at
era, or to a significant number of Jews 11:35 See Job 41:11. least three possible meanings: (1) Our
who turn to Christ in the last days. With 11:36 everything comes from him and sacrifice is reasonable in light of all God’s
the last meaning, and so would have exists by his power: This statement is mercies; (2) our sacrifice is spiritual, not
a sequential meaning—after the full similar to statements found among the offering of an animal but of our-
number of Gentiles comes to Christ, Greek Stoic philosophers in their descrip- selves in spiritual service; or (3) our sac-
then the full number of Jews will be tions of God. Paul regularly draws on rifice is intelligent, offered with complete
saved. It does not mean all Jewish literature from the Greco-Roman world awareness of God’s goodness to us.
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12:5
1 Cor 12:27
the way to worship him. 2Don’t copy the gift is to encourage others, be encouraging.
Eph 4:25 behav ior and customs of this world, but let If it is giving, give cgenerously. If God has
12:6-8 God jtransform you into a new person by given you leadership ability, take the respon-
1 Cor 12:4-11
1 Pet 4:10-11 changing the way you think. Then you will sibility seriously. And if you have a gift for
12:6 learn to know God’s kwill for you, which is show ing kindness to others, do it gladly.
a
charisma (5486)
good and pleasing and perfect.
1 Cor 1:7
Love and Its Manifestations (12:9-21)
12:7 9Don’t just pretend to love others. Really
b
diakonia (1248) Humility and Mutual Service (12:3-8)
1 Cor 16:15 3Because of the priv ilege and author ity love them. Hate what is wrong. Hold tightly
12:8
c
haplotēs (0572)
God has given me, I give each of you this to what is good. 10Love each other with gen-
2 Cor 8:2 warning: Don’t think you are better than uine affection, and take delight in honoring
12:9 you really are. Be honest in your evaluation each other. 11Never be lazy, but work hard
Amos 5:15
1 Tim 1:5 of yourselves, measuring yourselves by the and serve the Lord enthusiastically. 12Re-
12:10 faith God has given us. 4Just as our bodies joice in our confident hope. Be patient in
John 13:34
Phil 2:3
have many parts and each part has a special trouble, and keep on pray ing. 13When God’s
1 Thes 4:9 function, 5so it is with Christ’s body. We are people are in need, be ready to help them.
2 Pet 1:7
many parts of one body, and we all belong Always be eager to practice hospitality.
12:12
Heb 10:32, 36 to each other. 14Bless those who persecute you. Don’t

12:13 6In his grace, God has given us different curse them; pray that God will bless them.
Heb 13:2 a
gifts for doing certain things well. So if God 15Be happy with those who are happy, and
12:14
Matt 5:44 has given you the ability to prophesy, speak weep with those who weep. 16Live in har-
12:16 out with as much faith as God has given you. mony with each other. Don’t be too proud to
Prov 3:7 7If your gift is bserv ing others, bserve them enjoy the company of ordinary people. And
Isa 5:21
well. If you are a teacher, teach well. 8If your don’t think you know it all!
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12:2 this world (literally this age): The 25, 29-30; see also 1 Cor 14). as much 12:11 but work hard and serve the
division of history into two ages was faith as God has given you (literally Lord enthusiastically (or but serve the
typical of the Jewish worldview. Early in proportion to the faith): Proportion Lord with a zealous spirit; or but let the
Christians adapted this point of view, (Greek analogia) is a word drawn from Spirit excite you as you serve the Lord):
identifying the coming of Christ as the mathematics and logic, where it refers As Christians, we are to be passionate
time when the new age of salvation to the correct proportions in a relation- about our faith and eager to fulfill our
began. Unexpectedly, however, the new ship among things, quantities, or ideas. ministry to others within the church.
age did not bring an end to the old age. Paul uses the phrase to remind proph- 12:12 The three commands in this verse
The old way of thinking and living con- ets to make sure that their utterances are related. By rejoicing in confident
tinues, and it is a source of temptation are in right proportion to faith, whether hope, we can be patient in trouble.
even to Christians who seek to conform the amount of individual faith the
their lives to the values of the new age. Continually praying is essential if we
prophet has been given, or the Christian desire to have this attitude toward the
12:3 Because of the privilege and faith in general (see note on 12:3). This difficulties of life (see also 8:24-27).
authority: Or Because of the grace; cp. passage has given theology the phrase
1:5. by the faith God has given us: Or the analogy of faith, which refers to the 12:13 be ready to help them: The verb
by the faith God has given you; or by importance of bringing the interpreta- Paul uses is related to the familiar
the standard of our God-given faith. tion of any particular passage into line Greek word koinōnia (“fellowship”).
Whether Paul is referring to the amount with the teaching of all of Scripture. When needs arise among our Christian
of faith each of us has been given or to brothers and sisters, we are not just
12:7 teacher: The gift of teaching comes to meet their needs; we should also
the Christian faith that we all hold in third in the list of gifts in 1 Cor 12:28
common, we need to assess ourselves enter into fellowship with these fellow
and fifth in Eph 4:11. While prophets Christians in ways that extend beyond
accurately by this measure and not be communicate to the community a mes-
vain about the abilities God has given material gifts.
sage received directly from God, teach-
us. ers address the church on the basis of 12:14 The exhortations in this verse
12:4-5 so it is with Christ’s body: The studying the word of God. closely resemble two sayings of Jesus
parallel between the human body and (Matt 5:44; Luke 6:27-28). Although
12:8 give generously: See also 2 Cor 8:2; Paul does not introduce the commands
the church—the body of Christ—is 9:11, 13.
also found in 1 Cor 12. This metaphor as a quotation, he is almost certainly
provides an effective picture of unity 12:9-21 The many injunctions in these alluding to these sayings of Christ. Per-
and diversity in the church (cp. Livy, verses do not follow a neat logical haps the words were so well-known that
History 2.32; Epictetus, Discourses arrangement. The overall topic, stated he did not need to specify the source.
2.10.4–5). at the beginning, is sincere love. Paul The teaching of Rom 12–13 has many
shows how we are to love both those parallels with the teaching of Jesus.
12:6 The ability to prophesy was one of
inside the church (12:10, 13, 15-16) and 12:16 All three exhortations in this
the most important of the NT gifts (see
those outside the church (12:14, 17-21). verse use the Greek word phroneō
also 1 Cor 12:28; Eph 4:11). Although
prophets are mentioned in several 12:10 with genuine affection: Literally (think). Paul addresses the need for
passages in Acts as predicting the future with brotherly love. The key Greek word right Christian thinking when it comes
(see Acts 11:28; 21:10-12), the prophet’s in this phrase connotes love of family. to our relationships with other Chris-
most fundamental responsibility is to Christians are to love each other with tians. Live in harmony: Literally Think
communicate God’s message to the the mutual love and commitment that the same things. Don’t be too proud:
community of believers (1 Cor 12:3, 24- are found within a healthy family. Literally Don’t think arrogant things.
R O M A N S 1 2 : 1 7 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1916

17Never pay back evil with more evil. Do who rebels against authority is rebelling 12:17
Prov 3:4; 20:22
things in such a way that everyone can see against what God has instituted, and they 1 Thes 5:15
you are honorable. 18Do all that you can to will be punished. 3For the authorities do not 12:19
*Deut 32:35
live in peace with everyone. strike fear in people who are doing right, but
12:20
19Dear friends, never take revenge. Leave in those who are doing wrong. Would you *Prov 25:21-22
that to the righteous anger of God. For the like to live without fear of the authorities? Do Matt 5:44

Scriptures say, what is right, and they will honor you. 4The 13:1
Dan 2:21
authorities are God’s servants, sent for your John 19:11
“I will take revenge; good. But if you are doing wrong, of course Titus 3:1
I will pay them back,” you should be afraid, for they have the power
13:3
1 Pet 2:13-14
says the Lord. to punish you. They are God’s ser vants, sent 13:5
20Instead, for the very purpose of punishing those who 1 Pet 2:13
13:6
do what is wrong. 5So you must submit to d
leitourgos (3011)
“If your enemies are hungry, feed them. them, not only to avoid punishment, but also Rom 15:16

If they are thirsty, give them to keep a clear conscience. 13:7

Matt 22:21
something to drink. 6Pay your taxes, too, for these same rea- Mark 12:17
In doing this, you will heap sons. For government workers need to be Luke 20:25
burning coals of shame on their heads.” paid. They are dserv ing God in what they do. 13:8
Matt 5:43
7Give to everyone what you owe them: Pay John 13:34
21Don’t let evil conquer you, but conquer
evil by doing good. your taxes and government fees to those 13:9
Exod 20:13-15, 17
who collect them, and give respect and *Lev 19:18

The Christian and Secular Rulers (13:1-7) honor to those who are in authority. Deut 5:17-19, 21

13 Everyone must submit to governing Love and the Law (13:8-10)

authorities. For all authority comes 8Owe nothing to anyone—except for your
from God, and those in positions of authority obligation to love one another. If you
have been placed there by God. 2So anyone love your neighbor, you will fulfill the
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
12:18 Do all that you can: Paul who will respond with judgment (13:2). the painful knowledge of wrongdoing.
recognizes that our efforts to live at 13:3 the authorities do not strike fear Christians know about their duty to
peace with others will sometimes be in people who are doing right: Paul pre- submit to governing authorities, and
frustrated by our own moral constraints sents a positive picture of the governing their failure to do so would bring the
or by other peoples’ unwillingness to be authorities, describing them in terms pain of a guilty conscience.
reconciled to us. of what God has appointed them to do. 13:6 Pay your taxes: Jesus referred to
12:19 This quotation is from Deut 32:35. He does not touch on situations where paying taxes in his famous pronounce-
12:20-21 A simple act of Christian kind- leaders punish those who do good and ment about the disciples’ relationship
ness can often bring a hostile person reward those who do evil, although he to government (Matt 22:21). A tax revolt
to repentance before God and restore was certainly aware of such situations occurred in Rome at about the time
fellowship between people. from OT and Jewish history, from the ex- that Paul was writing, so Paul’s whole
perience of Jesus and the other apostles, discussion of the Christian’s responsi-
12:20 This quotation is from Prov and from Greco-Roman affairs. Here, bility to government might have been
25:21-22. Paul confines himself to discussing sparked by his knowledge that Roman
13:1-2 The basic command of 13:1-7 is the appropriate response to governing Christians were participating in this tax
to submit to governing authorities. In authorities who live according to their revolt (see Tacitus, Annals 13).
God’s ordering of the world, we answer calling. 13:8-10 These verses discuss how believ-
to those in positions of authority. Our 13:4 servants (Greek diakonos): The NT ers relate to other people. If we truly
submission to them will usually take the usually reserves this word to describe love others, our actions will reflect all
form of obedience. However, because Christians who serve God in various the commandments in the law that con-
God stands over all governments, our capacities. However, it was also used in cern our relationships with other people.
submission to governing authorities secular Greek to refer to a civic official.
must always be in terms of our ultimate 13:8 The idea of obligation is the
Whether they know it or not, governing hinge that connects 13:1-7 and 13:8-10.
submission to God (see Acts 4:19-20). authorities are serving God when they
The Roman Christians might have been Christians are to “give to everyone what
administer justice. they have the [they] owe them” (13:7); and Christians
resisting government (see note on 13:6)
power to punish you (literally they do always owe love to their neighbors.
based on a false understanding of the
not bear the sword in vain): The sword Owe nothing to anyone: Debts are not
Good News, as if no longer copying “the
might simply be a metaphor for punish- sinful but should be avoided and, if
behavior and customs of this world”
ment of any kind, but some interpreters incurred, should be promptly repaid
(12:2) meant that they could ignore
believe it suggests that human govern- so that the believer is free to serve in
earthly institutions. placed there by
God: Scripture consistently teaches that ments, under God’s authority, have the love (see Prov 22:7). love one another:
God is actively involved in raising up right to carry out capital punishment. Believers are called to love all those they
and casting down human governments 13:5 The two reasons for submission encounter (12:14-21; Luke 10:25-37), but
and leaders (1 Sam 2:6-10; 12:8; Prov sum up the argument of 13:1-4 in the phrase especially emphasizes the
8:15-16; Isa 41:2-4; 45:1-7; Jer 21:7, 10; reverse order: to avoid punishment love that each believer owes to other
27:5-6; Dan 2:21, 37-38; 4:17). God insti- relates to 13:3-4, while to keep a clear believers. you will fulfill the require-
tuted governing authorities, so rebelling conscience refers to 13:1-2. The word ments of God’s law: This teaching closely
against them is rebelling against God, conscience (Greek suneidēsis) refers to follows Jesus’ teaching in Matt 22:34-40.
1917 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . R O M A N S 1 4 : 9

13:10
Matt 22:39
requirements of God’s law. 9For the com- about what they think is right or wrong. 2For
John 13:34-35 mandments say, “You must not commit instance, one person believes it’s all right to
Gal 5:13-14
e
agapē (0026) adultery. You must not murder. You must not eat any thing. But another believer with a
Rom 14:15
steal. You must not covet.” These—and other sensitive conscience will eat only vegeta-
13:11
1 Cor 7:29-31
such commandments—are summed up in bles. 3Those who feel free to eat any thing
1 Thes 5:5-6 this one commandment: “Love your neighbor must not look down on those who don’t.
Jas 5:8
1 Pet 4:7 as yourself.” 10eLove does no wrong to others, And those who don’t eat certain foods must
13:12 so elove fulfills the requirements of God’s law. not condemn those who do, for God has
Eph 5:11; 6:13
1 Thes 5:8 Living in Light of the Day (13:11-14) accepted them. 4Who are you to condemn
13:13 11This is all the more urgent, for you know someone else’s ser vants? Their own master
Luke 21:34
Eph 5:18 how late it is; time is running out. Wake will judge whether they stand or fall. And
14:1 up, for our salvation is nearer now than with the Lord’s help, they will stand and re-
1 Cor 9:22
f
pistis (4102) when we first believed. 12The night is al- ceive his approval.
Gal 2:20 5In the same way, some think one day is
most gone; the day of salvation will soon be
14:2
here. So remove your dark deeds like dirty more holy than another day, while others
1 Cor 10:25-27
14:3 clothes, and put on the shining armor of think every day is alike. You should each
Col 2:16 right liv ing. 13Because we belong to the day, be fully convinced that whichever day you
14:4
we must live decent lives for all to see. Don’t choose is acceptable. 6Those who worship
Matt 7:1
14:5 participate in the darkness of wild parties the Lord on a special day do it to honor him.
Gal 4:10 and drunkenness, or in sexual promiscuity Those who eat any kind of food do so to
14:6
and immoral liv ing, or in quarreling and honor the Lord, since they give thanks to
1 Cor 10:30
14:7 jealousy. 14Instead, clothe yourself with the God before eating. And those who refuse
2 Cor 5:15 presence of the Lord Jesus Christ. And don’t to eat certain foods also want to please the
Gal 2:20
let yourself think about ways to indulge Lord and give thanks to God. 7For we don’t
14:8
Phil 1:20 your evil desires. live for ourselves or die for ourselves. 8If
1 Thes 5:10 we live, it’s to honor the Lord. And if we die,
14:9
Rev 1:18 A Plea for Unity (14:1–15:13) it’s to honor the Lord. So whether we live or
Do Not Condemn One Another! die, we belong to the Lord. 9Christ died and

14 Accept other believers who are weak

in ffaith, and don’t argue with them
rose again for this very purpose—to be Lord
both of the liv ing and of the dead.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
13:9 “You must not commit adultery. . . . on both sides of the issue are genuine the strong for their laxness. These
You must not covet”: This quotation is believers, and he does not think the is- attitudes, over different issues, are
from Exod 20:13-15, 17. “Love your sues they are fighting over are essential mirrored throughout the history of the
neighbor as yourself”: This quotation is to the faith. Christian church. God has accepted
from Lev 19:18. 14:1 Being weak in faith means having them: Both the weak and the strong are
13:11 The NT often speaks of salvation scruples against doing certain things genuine believers, welcomed by God
as the final victory over sin and death that Christian liberty would allow. In into his family. Therefore, they have no
that believers will experience when Rome, most of the weak in faith were right to treat each other as if they do
Jesus returns in glory (see 5:9-10). Jewish Christians whose consciences not belong (14:4; see also 15:7).
13:12-13 the day of salvation: The did not give them liberty from certain 14:5 some think one day is more holy
word day reflects two sources. First, the requirements of Jewish law. than another day, while others think
OT repeatedly predicts the day of the 14:2 The weak in faith apparently every day is alike: The reference is
Lord when God’s plan culminates (see believed that they should eat only probably to Jewish festival days and to
Isa 13:4-13; Jer 30:8-9; Joel 2:32; 3:18; vegetables. Their conviction probably the Sabbath; cp. Col 2:16. With Christ’s
Obad 1:15-18). Second, the tradition of stemmed from a concern to maintain provision of salvation, observance of
moral instruction in the ancient world Jewish ritual purity in the midst of a the Sabbath in its original form is not
associated light/daytime with good pagan culture. These Jewish Christians required of Christians.
and darkness/nighttime with evil. The were following the lead of Daniel and
14:7 As the Lord’s servants (14:4), Chris-
Greeks, Romans, and ancient Jews all his friends, who refused to eat the rich
used this contrast. Because believers food and wine that the king of Babylon tians are to look to God for guidance and
belong to the day they should be living offered them (Dan 1:3-16). Other Jewish seek to honor him in all things (14:8).
out its values, avoiding the dark deeds sources reveal that pious Jews often Because we are ultimately accountable
that are typical of nighttime. restricted their diets in pagan cultures to him, our desire should always be to
because they could never be sure that please him, not to live for ourselves.
14:1–15:7 Paul moves to a specific
issue that was causing conflict in the meat had been slaughtered according to 14:9 Paul refers to standard early
church at Rome. The church in Rome Jewish requirements. Christian teaching on the significance of
was embroiled in a dispute between 14:3-4 look down on . . . condemn: The Jesus’ death and resurrection (e.g., 2 Cor
people who were weak in faith and “strong,” those who prided themselves 5:15). of the living and of the dead
people who were strong (see 15:1) on their enlightened freedom in Christ, (literally of the dead and of the living):
regarding certain practices. Throughout looked with disdain on those they The original word order matches the
this section, Paul instructs believers considered to be “weak.” The weak, in sequence of Jesus’ death and resurrec-
to be tolerant toward others and their turn—certain that they were following tion, the redemptive events that make
practices; he is convinced that people the true route to piety—condemned Jesus our Lord.
R O M A N S 1 4 : 1 0 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1918

10So why do you condemn another be- believe is good. 17For the Kingdom of God 14:10
2 Cor 5:10
liever? Why do you look down on another is not a matter of what we eat or drink, but 14:11
believer? Remember, we will all stand be- of liv ing a life of goodness and peace and *Isa 45:23; 49:18
g
glōssa (1100)
fore the judg ment seat of God. 11For the joy in the Holy Spirit. 18If you serve Christ 1 Cor 12:10

Scriptures say, with this attitude, you will please God, and 14:12
Gal 6:5
others will approve of you, too. 19So then, h
logos (3056)
“ ‘As surely as I live,’ says the Lord, let us aim for kharmony in the church and Rom 15:18

‘every knee will bend to me, try to build each other up. 14:13
Matt 7:1
and every gtongue will confess and 20Don’t tear apart the work of God over i
proskomma (4348)
give praise to God.’ ” what you eat. Remember, all foods are ac-
Rom 14:20

14:14
12Yes,each of us will give a personal hac- ceptable, but it is wrong to eat something Acts 10:15
1 Cor 8:7
count to God. if it makes another person astumble. 21It is 14:15
better not to eat meat or drink wine or do 1 Cor 8:11-13
Do Not Cause Your Brother or Sister to any thing else if it might cause another be-
j
agapē (0026)
1 Cor 8:1
Stumble! liever to stumble. 22You may believe there’s 14:16
13So let’s stop condemning each other. De- 1 Cor 10:30
nothing wrong with what you are doing, but
cide instead to live in such a way that you keep it between yourself and God. Blessed 14:17
Gal 5:22
will not cause another believer to istumble are those who don’t feel guilty for doing 14:19
and fall. something they have decided is right. 23But
k
eirēnē (1515)
1 Cor 14:33
14I know and am convinced on the author-
if you have doubts about whether or not 14:20
ity of the Lord Jesus that no food, in and of you should eat something, you are sinning Acts 10:15
1 Cor 8:9-12
itself, is wrong to eat. But if someone believes if you go ahead and do it. For you are not fol- a
proskomma (4348)
1 Cor 1:23
it is wrong, then for that person it is wrong. low ing your convictions. If you do any thing
15And if another believer is distressed by 14:21
you believe is not right, you are bsinning. 1 Cor 8:13
what you eat, you are not acting in jlove if 14:22
1 Jn 3:21
you eat it. Don’t let your eating ruin some- Put Other People First!

15
14:23
one for whom Christ died. 16Then you will We who are strong must be consider- b
hamartia (0266)
not be criticized for doing something you ate of those who are sensitive about 1 Cor 15:56

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
14:10 another believer: Literally your described food as common if it was not appearance of ritual contamination,
brother; also in 14:10b, 13, 15, 21. See clean (i.e., not kosher), thereby causing since wine was used in pagan religious
note on 1:13. we will all stand before a Jew to become ritually impure (see celebrations (see Dan 1:3-16).
the judgment seat of God: Paul reminds Lev 11; cp. Mark 7:2, 5; Acts 10:14). 14:22 keep it between yourself and God:
the Roman Christians that it is God, not Paul again follows the teaching of Jesus Paul did not contest the freedom of the
other Christians, who will ultimately that “every kind of food is acceptable strong believers, but he instructed them
judge all of us (cp. 2 Cor 5:10). in God’s eyes” (Mark 7:19). for that to limit the expression of their freedom
14:11 This quotation is from Isa 49:18; person it is wrong: The truth that no out of love for fellow believers so that
45:23 (Greek version). In its original food is wrong to eat was not easy for the whole Christian community could
context, Isa 45:23 is surrounded by pious Jews to accept because they had be built up. Blessed are those who
assertions of God’s sovereignty (Isa been raised to honor God by avoiding don’t feel guilty: Guilt could come from
45:22, 24). Only the sovereign God has certain foods. Paul urges those who harming the faith of the weak believers.
the right to stand in judgment (14:10, are strong in faith not to force others Christian freedom is only worthwhile
12). confess and give praise to God: Or to violate their consciences (cp. 1 Cor when it can be lived out without bring-
confess allegiance to God. 8:1-13). ing such guilt.
14:13 This verse acts as a bridge. Let’s 14:15 The word translated ruin (Greek 14:23 If you do anything you believe is
stop condemning each other summa- apollumi, “destroy”) is often applied not right, you are sinning: God’s word
rizes 14:1-12, while the concern about to eternal damnation (see 2:12; Matt defines sin for us, yet sin also involves
causing another believer to stumble 10:28; 18:14; Luke 9:24; 13:2-5; John violating our conscience. The weak
and fall becomes the major emphasis 3:16; 10:10, 28; 1 Cor 1:18-19; Jas 4:12; Christians in Rome did not yet believe
of 14:14-23. stumble and fall: This 2 Pet 3:9). By insisting on their freedom in their own hearts that they could
phrase originally applied to obstacles to eat whatever they want, the strong eat meat, drink wine, or ignore Jewish
that could trip people as they walked, might cause sensitive Jewish Christians holy days; their consciences were still
or to traps into which a person might for whom Christ died to turn away from weak. They should not violate their
fall. It is used metaphorically through- the faith. consciences on these matters. Nor
out the NT for behavior that might 14:20 The work of God refers both to should the strong, by the power of their
bring spiritual harm to another person the spiritual life of other Christians example or by their scorn, force weak
(see 1 Cor 8:9, 13; 1 Jn 2:10; cp. Matt (14:15) and to the Christian community Christians to do so.
21:42-44; Luke 20:17-18; Rom 9:32-33; itself (14:19). The strong, with their 15:1-4 We who are strong: Paul aligns
1 Pet 2:8). dogged insistence on doing whatever himself with those he identifies as
14:14 no food, in and of itself, is wrong they want, create division and disrupt strong in faith, and he reveals that
to eat (literally nothing is common in God’s intention to build a healthy and the division in the Roman church was
itself ): The word common signals that united community of believers. not simply between Jews and Gentiles.
the root concern that Paul was address- 14:21 or drink wine: Jews sometimes Like Paul, some Jews had enlightened
ing was Jewish purity regulations. Jews abstained from wine to avoid the consciences and so were counted
1919 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . R O M A N S 1 5 : 9

15:2
1 Cor 9:19; 10:24
things like this. We must not just please and glory to God, the Father of our Lord
Gal 6:2 ourselves. 2We should help others do what Jesus Christ.
15:3 is right and build them up in the Lord. 3For
*Ps 69:9 Receive One Another!
15:4
even Christ didn’t live to please himself. As 7Therefore, accept each other just as Christ
2 Tim 3:16 the Scriptures say, “The insults of those who
c
paraklēsis (3874) has accepted you so that God will be given
insult you, O God, have fallen on me.” 4Such
1 Cor 14:31
glory. 8Remember that Christ came as a
15:5 things were written in the Scriptures long
ser vant to the Jews to show that God is true
1 Cor 1:10 ago to teach us. And the Scriptures give us
2 Cor 1:3 to the promises he made to their ancestors.
15:6
hope and cencouragement as we wait pa- 9He also came so that the Gentiles might give
Rev 1:6 tiently for God’s promises to be fulfilled.
15:8 5May God, who gives this patience and glory to God for his mercies to them. That is
Matt 15:24 what the psalmist meant when he wrote:
Acts 3:25-26 encouragement, help you live in complete
2 Cor 1:20 harmony with each other, as is fitting for fol- “For this, I will praise you among the
15:9
*2 Sam 22:50 lowers of Christ Jesus. 6Then all of you can Gentiles;
*Ps 18:49 join together with one voice, giv ing praise I will sing praises to your name.”
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

Tolerance and Its Limits (14:1–15:13)

Rom 12:9-21 Paul pleads for tolerance between those who are weak in faith and those who are strong
Ps 133:1-3 in faith, and he teaches that believers need to accept each other (14:1; 15:7). They should
1 Cor 1:10; 6:1-20;
8:1-13; 10:1–11:1; stop condemning and belittling each other. Rather, they should learn to worship God with a
12:12-27; 13:1-8 united voice and spirit (15:6).
2 Cor 6:14–7:1
Col 3:12-15 Paul is addressing the specific issue of whether believers need to practice certain require-
2 Tim 2:23-26 ments of the OT law and of Jewish worship. Theologians have used the word adiaphora
(“non-essentials”) to describe beliefs or practices that are neither required nor prohibited by
Scripture. On such issues, Christians must accommodate a variety of opinions.
Paul takes a very different approach when the Good News itself is at stake. In Galatians, for
example, Paul confronts false teaching about the Good News by severely castigating the false
teachers (Gal 1:6-9) and by warning readers that adopting false teaching will alienate them
from Christ (Gal 5:4).
In our day, we need to be careful about what we tolerate and accommodate, and we need
to be equally careful about what we decide is worthy of confrontation. Believers need to
consider carefully the different issues they confront in their associations with other believers.
If the basic truth of the Good News is not violated, we should not quarrel or be divided over
such issues. Other issues, however, strike at the heart of the message of Good News. In these
cases, Christians need to take a stand and be faithful to the Good News and to Christ. The way
Paul himself dealt with a variety of issues in his own time can serve as a guide for dealing
with conflicts and controversies in our time.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
among the strong. Similarly, some of just a small portion of that psalm as family (see note on 12:10), just as
Gentiles were so strongly influenced evokes the whole experience of Jesus’ Christ has accepted us, with all our
by Jewish teaching and tradition that suffering. who insult you, O God, have flaws and sins, into his fellowship and
they were among the weak in faith. fallen on me: Literally who insult you family (5:8-11).
must be considerate of those who are have fallen on me. 15:8-9 Through Christ, God made it
sensitive about things like this: This 15:4 Such things were written in the possible for Jews and Gentiles to join
phrase is reminiscent of Gal 6:2. Paul Scriptures long ago to teach us: All that together to give glory to God in the
did not want the strong to simply put God caused to be recorded in the OT new covenant people of God (see
up with those who were weak in faith; has supreme relevance to believers, chs 9–11). The issue of Jewish–Gentile
rather the strong were to actively and who experience the fulfillment of God’s relationships was fundamental to
sympathetically assist the weak in living plan. the dispute in the Roman church
out their Christian faith with integrity (14:1–15:7).
15:5-6 live in complete harmony: This
(see also Gal 5:13-15).
phrase (see note on 12:16) refers to 15:8 servant to the Jews: Literally
15:2 others (literally the neighbor): See the whole orientation of how someone servant of circumcision.
Lev 19:18, quoted in 13:9. Love for thinks. A mindset of harmony is impor-
others should govern the conduct of tant for Christian unity (see 12:3-5, 16; 15:9-12 These quotations from the OT
people who are strong in faith. Phil 2:2-5). all emphasize God’s promise that Gen-
tiles would join with Jews in praising
15:3 This quotation is from Ps 69:9. 15:7 To accept each other means God. Gentiles are now full members of
A number of passages in the NT use more than grudgingly putting up with God’s people.
Psalm 69 to describe Jesus’ suffering each other. We are to welcome other
(Matt 27:34; Mark 15:35-36; Luke 23:36; believers, with all their flaws and sins, 15:9 This quotation is from Ps 18:49.
John 15:25; 19:28-29). Paul’s quotation into our fellowship and treat them
R O M A N S 1 5 : 1 0 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1920

10And in another place it is writ ten, 17So

I have reason to be enthusiastic about 15:10
*Deut 32:43
all Christ Jesus has done through me in my
“Rejoice with his people, 15:11
ser vice to God. 18Yet I dare not boast about *Ps 117:1
you Gentiles.”
any thing except what Christ has done 15:12
*Isa 11:10
11And yet again, through me, bringing the Gentiles to God Rev 5:5; 22:16
by my fmessage and by the way I worked 15:14
“Praise the Lord, all you Gentiles. 2 Pet 1:12
among them. 19They were convinced by the
Praise him, all you people of the agathōsunē (0019)
d

power of miraculous gsigns and wonders Gal 5:22

earth.”
and by the power of God’s Spirit. In this 15:15
Rom 1:5; 12:3
12And in another place Isaiah said, way, I have fully presented the hGood News 15:16
of Christ from Jerusalem all the way to Illyr- Phil 2:17
“The heir to David’s throne will come, e
leitourgos (3011)
icum. 2 Cor 9:12
and he will rule over the Gentiles. 20My ambition has always been to preach 15:17
They will place their hope on him.” Phil 3:3
the Good News where the name of Christ
13I pray that God, the source of hope, has never been heard, rather than where a 15:18
Rom 1:5
will fill you completely with joy and peace church has already been started by some- f
logos (3056)
Gal 5:14
because you trust in him. Then you will one else. 21I have been follow ing the plan 15:19
overflow with confident hope through the spoken of in the Scriptures, where it says, Acts 19:11
1 Cor 2:4
power of the Holy Spirit. 1 Thes 1:5
“Those who have never been told about g
sēmeion (4592)
him will see, 1 Cor 1:22
6. THE LETTER CLOSING (15:14–16:27) h
euangelion (2098)
Paul’s Ministry and Travel Plans and those who have never heard of 1 Cor 15:1

14I am fully convinced, my dear brothers him will understand.” 15:20

Rom 1:15
and sisters, that you are full of dgoodness. 22In fact, my visit to you has been delayed 1 Cor 3:10
2 Cor 10:13, 15
You know these things so well you can teach so long because I have been preaching in 15:21
each other all about them. 15Even so, I have these places. *Isa 52:15
been bold enough to write about some of 23But now I have finished my work in 15:22
Rom 1:10-13
these points, know ing that all you need is these regions, and after all these long years 1 Thes 2:18
this reminder. For by God’s grace, 16I am of waiting, I am eager to visit you. 24I am 15:23
Acts 19:21
a especial messenger from Christ Jesus to planning to go to Spain, and when I do, I will Rom 1:10-11
you Gentiles. I bring you the Good News so stop off in Rome. And after I have enjoyed 15:24
that I might present you as an acceptable of- your fellowship for a little while, you can 1 Cor 16:6

fering to God, made holy by the Holy Spirit. provide for my journey.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
15:10 This quotation is from Deut him to lead in the formation of the Jerusalem all the way to Illyricum:
32:43. Christian church (see also 1:5; 12:3; Illyricum was a region northeast of
15:11 This quotation is from Ps 117:1. 1 Cor 3:10; Gal 2:9; Eph 3:2, 7, 8). Italy, a Roman province that occupied
15:16 special messenger: The Greek most of the coastlands along the Adri-
15:12 This quotation is from Isa 11:10 atic Sea, from modern-day Albania to
word (leitourgos, “servant” or “min-
(Greek version). The heir to David’s Croatia. An arc drawn from Jerusalem
ister”) could refer to almost any kind
throne: Literally The root of Jesse. David of servant, but Jews often applied the to Illyricum would include the areas
was the son of Jesse. word to priests. Paul probably chose where Paul had planted churches
15:14–16:27 This final section con- this word to emphasize the priestly (southern Galatia, Asia Minor, Macedo-
tains elements common at the end nature of his ministry. to you Gentiles: nia, and Greece).
of NT letters: a discussion of travel Paul stresses the Gentile flavor of the 15:21 This quotation is from Isa 52:15
plans (15:14-29), requests for prayer church in Rome (see also 1:6-7). This (Greek version).
(15:30-33), references to ministry does not mean that there were no Jews
associates (16:1-2, 21-23), greetings in the church (see 16:3-16), but Gentiles 15:24 I am planning to go to Spain: In
(16:3-16), and a doxology (16:25-27). had become the majority. present you Paul’s day, “Spain” included the entire
Only the warning about false teachers as an acceptable offering to God: Paul Iberian Peninsula (modern Spain and
(16:17-19) is a non-standard feature in was fulfilling Isa 66:19-20. Portugal). Parts of the peninsula had
this conclusion. 15:19 God’s Spirit: Other manuscripts been occupied by the Romans since
read the Spirit; still others read the 200 BC, but only within Paul’s lifetime
15:14 dear brothers and sisters: had the area been organized into a
Literally brothers; also in 15:30. See Holy Spirit. I have fully presented
the Good News of Christ: Paul was not Roman province. Paul saw Spain, at
note on 1:13. You know these things so the far end of the Mediterranean, as
well: Paul praises the Roman Christians, claiming that the work of evangelism
had been completed in these regions. his final target in fulfilling the promise
as he had in the opening of the letter of Isa 66:19-20. you can provide
(see 1:8-12), demonstrating a gracious His point was that churches had been
planted in enough major population for my journey: Spain was so far
manner toward a church he had neither from Paul’s previous sending church,
centers so that those churches could
founded nor visited. Antioch in Syria, that he hoped the
carry on the work of evangelism them-
15:15-16 by God’s grace: Paul em- selves. Paul’s own distinctive ministry Roman church could serve as the lo-
phasized that his role as apostle and of planting foundational and strategic gistical base for this future evangelistic
teacher was because God had chosen churches had been fulfilled. from effort.
1921 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . R O M A N S 1 6 : 7

15:25 25But before I come, I must go to Jeru- God, I will be able to come to you with a joy-
Acts 19:21; 20:22
15:26 salem to take a gift to the believers there. ful heart, and we will be an encouragement
1 Cor 16:1 26For you see, the believers in Macedonia to each other.
2 Cor 8:1; 9:2
15:27 and Achaia have eagerly taken up an offer- 33And now may God, who gives us his
1 Cor 9:11 ing for the poor among the believers in peace, be with you all. Amen.
15:29
Rom 1:10-11 Jerusalem. 27They were glad to do this be-
15:30 cause they feel they owe a real debt to them. Paul Greets His Friends

16 I commend to you our sister Phoebe,

2 Cor 1:11 Since the Gentiles received the spiritual
Col 1:8; 4:12
15:31 blessings of the Good News from the believ- who is a jdeacon in the church in
2 Thes 3:2 ers in Jerusalem, they feel the least they can Cenchrea. 2Welcome her in the Lord as one
15:32
Phlm 1:7 do in return is to help them financially. 28As who is wor thy of honor among God’s peo-
i
thelēma (2307)
Eph 6:6
soon as I have delivered this money and ple. Help her in whatever she needs, for she
15:33 completed this good deed of theirs, I will has been helpful to many, and especially
Rom 16:20
Heb 13:20
come to see you on my way to Spain. 29And I to me.
am sure that when I come, Christ will richly 3Give my greetings to Priscilla and Aquila,
16:1
Acts 18:18
j
diakonos (1249)
bless our time together. my co-workers in the ministry of Christ
2 Cor 11:23 30Dear brothers and sisters, I urge you in Jesus. 4In fact, they once risked their lives for
16:2
Phil 2:29
the name of our Lord Jesus Christ to join in me. I am thankful to them, and so are all the
16:5 my struggle by pray ing to God for me. Do Gentile churches. 5Also give my greetings
1 Cor 16:15, 19
Col 4:15
this because of your love for me, given to to the kchurch that meets in their home.
Phlm 1:2 you by the Holy Spirit. 31Pray that I will be Greet my dear friend Epenetus. He
k
ekklēsia (1577)
1 Cor 1:2 rescued from those in Judea who refuse to was the first person from the prov ince of
16:7 obey God. Pray also that the believers there Asia to become a follower of Christ. 6Give
Rom 16:11, 21
Col 4:10 will be willing to accept the donation I am my greetings to Mary, who has worked so
Phlm 1:23 taking to Jerusalem. 32Then, by the iwill of hard for your benefit. 7Greet Andronicus
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
15:25-28 I must go to Jerusalem to take places the doxology (16:25-27) here. end of his third missionary journey (see
a gift to the believers there: During his This has led some scholars to conclude Acts 20:2-3).
third missionary journey, Paul collected that the original letter to the Romans 16:2 she has been helpful to many:
donations from the Gentile churches to consisted of only 1:1–15:33, but few This phrase indicates the ancient role
help the believers in Jerusalem and to now follow this theory. The best early of the patron, a wealthy person who
draw the two wings of the first-century manuscripts place the doxology at the used influence and money to help
church closer together (see also 1 Cor end of ch 16, and the whole of ch 16 people and causes (see “Work and
16:1-2; 2 Cor 8–9). was most likely part of Paul’s original Patronage” at 2 Thes 3:6-10, p. 2045).
15:25 the believers: Literally God’s holy letter to the Romans. See also note on Phoebe was apparently a woman of
people; also in 15:26, 31. 16:1-6. wealth and influence who used her
16:1-16 Paul here commended resources to help missionaries such
15:26 Macedonia and Achaia were as Paul.
the northern and southern regions and greeted twenty-seven Roman
of Greece. Paul founded churches in Christians, ten of whom were women. 16:3-16 Although Paul had never
several prominent cities in Macedonia, Women played important roles in the visited the Christian community in
including Philippi, Thessalonica, and early church. Paul had never been to Rome, he established rapport with
Berea. In Achaia, Paul had preached Rome, which has led to some specula- these believers by personally greeting
in Athens and founded the church in tion as to how he knew so many many of the church’s members. The
Corinth (see Acts 16–18). the poor people there. One theory is that ch 16 names reveal that the Roman Christian
among the believers in Jerusalem: Jew- was actually part of another letter that community was very diverse—Jews
ish Christians in Jerusalem were suffer- Paul sent to Ephesus. However, we and Gentiles, slaves and free, men and
ing from famines that had hit the area have no good manuscript evidence for women all formed a new society in the
(see Acts 11:27-30), and also because a separate letter (cp. note on 15:33). church (see Gal 3:26-29).
their faith in Christ caused them to be Perhaps the answer is that Paul was 16:3 Priscilla and Aquila were Paul’s
ostracized from Jewish society. able to greet so many people in Rome good friends (see “Priscilla and Aquila”
because he had encountered them at Acts 18:1-3, p. 1865). After leaving
15:27 they owe a real debt: Gentile during their travels away from Rome
Christians owe their spiritual existence Rome around AD 49, they became his
(see Romans Introduction, “Setting,” co-workers for an extended time in
to God’s work among the Israelites (see p. 1888).
11:17-24). Corinth and Ephesus (see Acts 18–19).
16:1 A deacon (Greek diakonos, “ser- They had apparently returned to Rome
15:31 Pray that I will be rescued from vant”) refers both to a Christian who is by the time Paul wrote Romans (about
those in Judea who refuse to obey God: recognized as a servant of Christ and AD 57).
See Acts 21–22. God preserved Paul’s specifically to someone who holds the 16:5 the church that meets in their
life and used the circumstances of his office of deacon in a particular church home: Early Christians did not have
arrest in Jerusalem to take him pre- (see Phil 1:1; 1 Tim 3:8-12; cp. Acts large buildings for their meetings—they
cisely where he planned to go—Rome. 6:1-6). Cenchrea was located eight met in private homes. The church in
the donation: Literally the ministry; miles from Corinth and functioned as Rome was composed of a number of
other manuscripts read the gift. its port. Paul might have been writing house churches where small groups
15:33 Some manuscripts do not in- this letter to the Romans from Corinth of believers gathered for worship and
clude Amen. One very early manuscript on a winter-long stop there near the instruction.
R O M A N S 1 6 : 8 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1922

and Junia, my fellow Jews, who were in Closing Remarks and Doxology 16:10
Acts 11:14
prison with me. They are highly respected 17And now I make one more appeal, my 16:11
among the apostles and became followers dear brothers and sisters. Watch out for Rom 16:7, 21
of Christ before I did. 8Greet Ampliatus, people who cause divisions and upset peo- 16:13
Mark 15:21
my dear friend in the Lord. 9Greet Urba- ple’s faith by teaching things contrary to 2 Jn 1:1
nus, our co-worker in Christ, and my dear what you have been taught. Stay away from 16:16
1 Cor 16:20
friend Stachys. them. 18Such people are not serv ing Christ 1 Thes 5:26
10Greet Apelles, a good man whom Christ our Lord; they are serv ing their own per- 1 Pet 5:14
approves. And give my greetings to the be- sonal interests. By smooth talk and glow ing 16:17
1 Cor 5:9, 11
lievers from the household of Aristobulus. words they deceive innocent people. 19But 2 Thes 3:6
2 Tim 3:5
11Greet Herodion, my fellow Jew. Greet the everyone knows that you are obedient to Titus 3:10
Lord’s people from the household of Narcis- the Lord. This makes me very happy. I want 2 Jn 1:10
sus. 12Give my greetings to Try phena and you to be wise in doing right and to stay in- 16:18
Phil 3:19
Try phosa, the Lord’s workers, and to dear nocent of any wrong. 20The God of peace Col 2:4
2 Pet 2:3
Persis, who has worked so hard for the Lord. will soon crush aSatan under your feet. May
16:19
13Greet Rufus, whom the Lord picked out to the grace of our Lord Jesus be with you. Matt 10:16
be his very own; and also his dear mother, 21Timothy, my fellow worker, sends you 16:20
Gen 3:15
who has been a mother to me. his greetings, as do Lucius, Jason, and Sosip- a
satanas (4567)
14Give my greet ings to Asyncritus, Phle- ater, my fellow Jews. 2 Cor 11:14

gon, Hermes, Patrobas, Hermas, and the 22I, Ter tius, the one writ ing this let ter for 16:21
Acts 13:1; 16:1; 17:5
brothers and sisters who meet with them. Paul, send my greetings, too, as one of the 16:25
15Give my greet ings to Philologus, Julia, Lord’s followers. 1 Cor 2:1
23Gaius says hello to you. He is my host Eph 1:9; 3:3-5
Nereus and his sister, and to Olympas Col 1:26-27; 2:2
and all the believers who meet with them. and also serves as host to the whole church. 2 Tim 1:9-10
1 Pet 1:20
16Greet each other in Christian love. All Erastus, the city treasurer, sends you his
the churches of Christ send you their greet- greetings, and so does our brother Quartus.
ings. 25Now all glory to God, who is able to make

. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
16:7 In Greek, the name Junia could 16:13 This Rufus might be the indi- Acts 16:1-3, p. 1860). Timothy accom-
refer to a man named Junias or to a vidual mentioned as the son of Simon panied Paul on his second missionary
woman named Junia. Most interpreters of Cyrene, who carried Christ’s cross journey (Acts 16:2-3) and was with Paul
understand Junia as a feminine name. (see Mark 15:21). in Corinth while Paul wrote this letter
Some late manuscripts accent the word 16:14 brothers and sisters: Literally to the Roman church (see Acts 20:2-4).
so it reads Junias, a masculine name; brothers; also in 16:17. See note on 16:22 Tertius was the scribe (or amanu-
still others read Julia (feminine). This 1:13. ensis) who wrote the letter as Paul
section pairs masculine and feminine dictated. Most ancient letter writers
names to refer to husband-and-wife 16:15 all the believers: Literally all of
God’s holy people. employed such a scribe.
teams, so Junia was probably a woman.
fellow Jews: Or compatriots; also 16:16 in Christian love (literally with a 16:23 Some manuscripts add v 24, May
in 16:21. who were in prison with sacred kiss): The kiss was a common way the grace of our Lord Jesus Christ be
me: When this occurred is uncertain. to greet another person in the ancient with you all. Amen. Still others add this
According to Acts, Paul had been world and particularly among the Jews. sentence after v 27. This Erastus was
imprisoned overnight in Philippi (Acts It is mentioned frequently in the NT as probably the individual Paul sent from
16:19-28); after Romans was written, he a greeting (1 Cor 16:20; 2 Cor 13:12; Ephesus to Macedonia during his third
would later be imprisoned for two years 1 Thes 5:26; see 1 Pet 5:14); the kiss of missionary journey (Acts 19:21-22; see
in Caesarea (Acts 24:27) and for two peace became a standard feature of the 2 Tim 4:20). An inscription in Corinth
Christian liturgy by the second century. mentions an Erastus who was a city
years in Rome (Acts 28:30-31). Paul was
magistrate, possibly the same Erastus
undoubtedly imprisoned on occasions 16:17 people who cause divisions: Paul mentioned here.
not mentioned in Acts (see 2 Cor 11:23). had trouble with divisive false teachers
highly respected among the apostles: elsewhere (see Galatians, Colossians, 16:25-27 This doxology makes a very
This phrase probably indicates that An- 1 Timothy), so he warned the Roman appropriate conclusion to Paul’s letter
dronicus and Junia were apostles—i.e., church about this danger. and its argument, reprising many of
accredited missionaries of the church the themes found at the very begin-
16:20 The God of peace will soon crush ning (1:1-15). The doxology is missing
(see Acts 14:4, 14; 1 Cor 9:5-6; Gal 2:9).
Satan under your feet: Paul alludes to in two late manuscripts and is in differ-
16:10 This Aristobulus was probably the curse that God pronounced upon ent places in other manuscripts (after
the same man as the brother of Herod the serpent after he had deceived 14:23 and after 15:33). Therefore, these
Agrippa I; Aristobulus was a member Adam and Eve in the Garden of Eden verses might have been added to Paul’s
of the Roman aristocracy who lived in (Gen 3:15). Christ, the offspring of Eve, letter at a later time. However, the
Rome many years prior to his death will soon crush Satan under the feet of majority of manuscripts do include the
in AD 48 or 49 (see Josephus, Antiqui- the church (cp. Matt 16:18-19). Lord doxology at the end of the letter, and it
ties 18.8.4; War 2.11.6). His household Jesus: Some manuscripts read Lord Jesus uses vocabulary and themes common
probably refers to his family and their Christ. in the rest of the letter. Paul most
servants in Rome. 16:21 Timothy was one of Paul’s closest likely wrote it himself as a conclusion
16:11 fellow Jew: Or compatriot. ministry associates (see “Timothy” at to the letter.
1923 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . R O M A N S 1 6 : 2 7

apokalupsis (0602) you strong, just as my Good News says. This God has commanded, this message is made
b

1 Cor 1:7

16:26 message about Jesus Christ has brevealed known to all Gentiles every where, so that
Rom 1:2, 5 his plan for you Gentiles, a plan kept secret they too might believe and obey him. 27All
16:27
Rom 11:36
from the beginning of time. 26But now as glory to the only wise God, through Jesus
the prophets foretold and as the eternal Christ, forever. Amen.
. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
16:25 plan (literally mystery): For Paul, did not make clear that Gentiles would phetic writings. so that they too might
the mystery is the truth about God and become equal members of the people believe and obey him: Paul uses the
his plan that was not clearly known of God without becoming proselytes of same language about the mission to the
in the OT era but which has been Judaism. Gentiles that he used in 1:5, creating
revealed in the NT era. While the OT a beautiful frame around the letter as
predicted the conversion of Gentiles, it 16:26 the prophets: Literally the pro- a whole.