Bible Commentaries

Exodus 17 overview — recorded in this chapter: (1) Water from the Rock (Exodus 17:1-7); and (2) the repulsing of the Amalekites (Exodus 17:8-16). There is a remarkable likeness in the record of these episodes, despite the radical differences. WATER WAR The danger (Exodus 17:1-3). The danger (Exodus 17:8). The deliverance (Exodus 17:4-6). The deliverance (Exodus 17:9-13). The memorial names (Exodus 17:7). The memorial names (Exodus 17:15-16). Massah-Meribah. Jehovah-nissi. This strange likeness in the events could be the reason

1 Kings 12 overview — in the north and from Rehoboam to Asa in the south - a time of mutual hostility. (2)    Under Ahab, Ahaziah, and Joram in Israel, and Jehoshaphat, Joram, and Ahaziah in the south - a time of friendship due to marital alliances. (3)    From Jehu of Israel and Joash of Judah to the fall of Samaria (722 B.C.) - another period of hostility."The New Bible Commentary, Revised, p. 336. The mutual jealousy and mistrust between Israel and Judah had always existed,

1 Chronicles 28 overview — and are devoted to the final words and instructions of king David, especially as they related to Solomon and the construction of the temple. David freely confessed here that God had told him, "Thou shalt not build a house for my name" (1 Chronicles 28:3); but David nevertheless proceeded to build it, making all the necessary preparations for doing so, accumulating the necessary supplies, and vigorously commanding Solomon and all Israel to build it. Throughout human history, every man has been credited

Psalms 16 overview — THE RESURRECTION OF THE MESSIAHHenry H. Halley, Bible Handbook (Zondervan Publishing House), p. 236. A MYSTERY POEM OF DAVIDH. C. Leupold, The Psalms (Zondervan Publishing House), p. 146. THE GOLDEN PSALMGeorge DeHoff, DeHoff's Commentary, Vol. 3 (Murfreesboro, Tennessee, DeHoff Publications, 1977), p. 102A PROPHECY OF JESUS CHRIST OUR LORD (MICHTAM

Psalms 92 overview — revealed the sabbath day to Moses, not Adam. Furthermore, it was never given to "all mankind" but only to the Jews. (For further information on this subject see our extended comments on this matter in Vol. 2, of our Series on the Pentateuch (Exodus), pp. 223-226, 277-279.) The first mention of a sabbath day is not in Genesis, but in Exodus 16:23; and the words, `Remember the sabbath day' in the Decalogue are not a reference to Genesis, but to Exodus 16:23. Regarding the paragraphing of Psalms 92, there

Jeremiah 32 overview — eighteen months and twenty-seven days (2 Kings 25:18)."George DeHoff's Commentary, p. 207. In the year preceding this chapter, "The siege had been lifted for a short while by the arrival near Jerusalem of an Egyptian army led by Pharaoh-Hophra (Jeremiah 44:30), the Apries of Herodotus, an ally of Zedekiah against Babylon (Ezekiel 17:15); but the Egyptians were either defeated quickly or decided to withdraw. In any case, the siege was promptly renewed with increased vigor";W. Harvey Jellie, Jeremiah, in

2 Corinthians 8:13-14 — be done as a recognition of the uncertainties and vicissitudes of life. The fact that certain people NOW are not in need is no guarantee that their lack of need will be permanent. Another thought in this was pointed out by Tasker: In 2 Corinthians 8:13, Paul points out the absurdity of almsgiving if giving to others means plunging the donors into "distress." Charity must not be used for the encouragement either of laziness or luxury. R. V. G. Tasker, op. cit., p. 117. That there may be equality

Galatians 3:2 — less than candid when they use terminology that confuses this, as Dummelow, who said: "The apostle upbraids their speedy change from faith to legal observances," J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 950. leaving room for the allegation that something other than the Mosaic Law is meant. The hearing of faith … This is a shameful rendition of a phrase which actually means "the obedience of faith." James Macknight, Apostolical

Galatians 3:27 — E. Howard, op. cit., p. 67. Ramsay correctly read Paul's meaning here as follows: "Beyond all doubt Paul considered that, practically, to become a part of Christ implied membership in the church of Christ." William M. Ramsay, op. cit., p. 386. The use of "As many of you …" means that any who might not have been baptized were not in Christ. Ridderbos was correct in seeing this verse "as a limitation on the preceding verse," Herman N. Ridderbos, op. cit., p. 147.

Ephesians 3:9 — Christ, the great mystery, the mystery of godliness, etc., etc., are among the most interesting passages in the New Testament. Essentially, Christ himself is the mystery, a thumbnail biography of Christ actually being called the mystery in 1 Timothy 3:16, the six several items of that biography being various elements of the mystery. Which for ages hath been hid in God … God's plan of human redemption existed always in the purpose of God, the fact of its being hidden indicating that there were

Joshua 9 overview — vain efforts to identify portions of the chapter with diverse sources. The questions that might be raised remain "unsolved by textual criticism."John Lilley, The New Layman's Bible Commentary, Joshua (Grand Rapids: Zondervan Publishing House, 1979), p. 320. (3)    Even the critical fancy of moving the date of the passage to the period of the exile, or later, is today widely rejected. Sizoo noted that: "The fact that such a pact (as the one related in this chapter) existed is attested

Colossians 4:1 — Masters, render unto your servants that which is just and equal; knowing that ye also have a master in heaven. Paul had just concluded (Colossians 3:22-25) a far longer instruction on the duties of slaves, an emphasis which was probably due to the fact of Onesimus, along with both the letter to Colossians and Philemon, being returned to his master in Colossae. The success of both Paul's letters,

Hebrews 2:1 — Michigan: Baker Book House, 1962), p. 27. It is possible to drift away from the teachings of Christ because: (1) some, being in him, are still not anchored in him; (2) subtle and powerful tides and currents surge and tug against the soul's safety; (3) the believer fails to exercise due care and diligence in the defense and development of his faith; and (4) some allow preoccupation with unimportant and secondary things to preempt too much of their time and attention. The description of apostasy given

Hebrews 4:10 — not, which contains the cry of the Psalmist, "O that I had wings like a dove! for then would I fly away and be at rest" (Psalms 55:6); or the hope of Job to be where "the wicked cease from troubling, and the weary be at rest" (Job 3:17). The thought of ceasing from his own works, on the part of the Christian, is also intriguing. If God is resting from his works, what is there that man can do? Does he propose to move everything alone? Surely the works of righteousness, that is,

James 1:16-17 — Christ, or the physical lights of the heavens, such as the sun, moon and stars, are meant. But there is no need to restrict the meaning here at all. "It is not amiss to take the whole of these interpretations," E. G. Punchard, op. cit., p. 359. because God is the source of every kind of light. The almost scientific words of this verse, however, would seem to show that James was particularly thinking of the heavenly bodies, the sun, moon and stars. He used the words [@parallage] and [Greek:

James 4:15 — … "This, it seems, is not an Old Testament expression." J. W. Roberts, op. cit., p. 141. It is found, however, a number of times in the New Testament: Acts 18:21; Acts 21:14, 1 Corinthians 4:19; 1 Corinthians 16:7, and in Hebrews 6:3. The use of this expression in daily speech was once common among Christians, even their writings frequently carrying it in the form of D.V. ("Deo volente"); but this extensive usage has been discouraged and diminished to the point of its

1 John 4:13 — us of his Spirit. In this paragraph (1 John 4:12-16), the indwelling God is mentioned three times, and the reciprocal nature of it (he in us, we in him) is stressed twice. The evidence of God's indwelling is differently stated as follows: 1 John 4:13, He hath given us his Spirit. 1 John 4:15, Whosoever shall confess that Jesus is the Son of God. 1 John 4:16, He that dwelleth in love. Because he hath given us of his Spirit … It should be carefully noted that the Christian's possession of the

Revelation 17:10 — meant by this. The word continue means remain; and Hendriksen declared that the emphasis is on remain." William Hendriksen, op. cit., p. 204. "In the language of the Apocalypse, this entire gospel age is but a little while (Revelation 11:2-3; Revelation 12:6; Revelation 12:14; Revelation 13:5)." Ibid. This dispensation is indeed only "a little while" as it relates to eternity and to all the things of God. Plummer also agreed that, "This short space (as in KJV) describes

Revelation 20:9 — thing about literal Jews that gets into millennial calculations is as unchristian and unreasonable as any nonsense ever advocated. Long ago, God thundered the edict from heaven that there is "NO DISTINCTION" between Jew and Gentile (Romans 3:22; Romans 10:12), and the Christian is gullible indeed who allows himself to accept any theory of "distinction" regarding Jews, Gentiles, or any other races of mankind. It is just as Scriptural to suppose that God has separate plans for the

Revelation 22:5 — will be over themselves in perfect control of all their abilities and powers in the true service of God in whatever activity God may assign to them, exactly the same kind of reigning they are doing now. When taken with the statement in Revelation 22:3 that, "His servants shall serve him," it is clear enough that, "Paradise is not only the absence of evil but the privilege of serving God in his presence forever." Charles Caldwell Ryrie, Revelation (Chicago: Moody Press, 1968),