Bible Commentaries

2 Kings 13 overview — here dropped for the moment as this chapter takes up the progress of corruption in Israel. "This chapter represents how insidiously sin entrenches itself and spreads in spite of repeated efforts to check it."Wycliffe Old Testament Commentary, Kings, p. 252. "Here we find the glory of Israel in ashes, buried and lost and turned into shame. How unlike does Israel appear here to what it had been and what it might have been. Here her crown is profaned and her honor dragged in the dust. It was the honor

Ezra 5 overview — had succeeded in weakening the purpose of Israel to rebuild the temple. As we learn from Haggai and others of the Minor Prophets, the lack of zeal and devotion on the part of God's people themselves had also contributed to this long delay (Haggai 1:2-11). Under the urgent admonitions of Haggai, both Zerubbabel and Jeshua rose up and vigorously began work on the temple. The foundation had been laid much earlier, but that foundation was probably little more than a ground-breaking that projected the

Job 30 overview — distress is vividly contrasted with the glory and honor of the days of his exaltation. "This chapter is perhaps the most pathetic of all Job's poems of grief and a fitting finish to all the earlier ones."Tyndale Old Testament Commentaries, Vol. 13, p. 234. "The repetition of `But now… and now… and now' in Job 30:1; Job 30:9; Job 30:16 effectively accents the themes in which Job contrasts the bleak, turbulent present with the peaceful past. The king of counselors has become the byword

Job 36 overview — regardless of the content of it. Barnes mistook the purpose of Elihu's speech, supposing it to be that of, "Vindicating the justice of God."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition),Job, Vol. 2, p. 162 The divisions of this chapter, according to Barnes are: (1) "The introduction (Job 36:1-4); God's purpose in sufferings is that of discipline and improvement (Job 36:5-14); if Job had manifested the right spirit, God would have been merciful

Psalms 64 overview — no legitimate objection to receiving the superscription as correct. It is an older opinion, by many centuries, than those hypothetical ascriptions which represent it as "reflecting the situation between Mordecai and Haman,"Charles Haddon Spurgeon, p. 278. or as concerning the conflict "Between Daniel and his enemies in Babylon which found its climax in the lion's den."F. Delitzsch, Vol. V-B, p. 220. Not only are the words of this psalm applicable to both Mordecai and Daniel, but to many other persons

2 Corinthians 1:21-22 — Now he that establisheth us with you in Christ, and anointed us, is God; who also sealed us, and gave us the earnest of the Spirit in our hearts. Three things in these verses — (1) the anointing; (2) the sealing; and (3) the giving of the earnest are all references to one action, that of conversion — by which the believer is united with Christ "in Christ." This action, as evident on Pentecost, was a compound act of obedience: believing,

2 Corinthians 2:14 — it and sharing in the glory of it. The Corinthians knew about triumphs, for the triumph of L. Mummius over the conquest of Corinth was one of the most splendid spectaculars the world had ever seen; and then in A.D. 51, only five or six years before 2 Corinthians was written, Claudius had celebrated his triumph over the Britons; "and their king Caractacus had been led in the procession, but his life was spared." F. W. Farrar, op. cit., p. 30. Such a triumph always featured the conquering

2 Corinthians 4:6 — overtones of Paul's conversion after the blinding light he witnessed on the Damascus road. Furthermore, the reference to Genesis 1:3, where it is written, "Let there be light," links the original creation with the new spiritual creation in Christ (2 Corinthians 5:17). Tasker gives a quotation from Chrysostom as follows: Then indeed he said, Let it be; and it was. But now he said nothing, but himself became Light for us. For the apostle does not say, "has also now commanded," but "he

2 Corinthians 6:2 — 49:8). This passage was addressed "To the Servant of Jehovah, the type primarily of Christ, and then of all who are `in Christ.'" F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, 2 Cor., p. 144. Thus it is clear that in his appeal to this scripture, Paul was referring to the gospel age as "the day of salvation" and the "acceptable time." However, Paul at once added some inspired comment of his own making the

1 Thessalonians 3:2 — Thessalonians. Not only was Paul most urgently concerned in knowing how they were doing and in receiving the encouragement which a good report might provide, there would also be definite benefits to the Thessalonians as well. They would be: (1) established and (2) comforted. They needed both. Young converts facing a storm of persecution might fall away unless established and comforted. My fellow-laborer … These words added to this verse in the KJV are quite properly left out of subsequent versions; but

2 Timothy 1:15 — this extenuating circumstance that Paul here expressed no criticism of those who turned away from him, no bitterness, no resentment, only the tragic fact itself being narrated, taking comfort in the blessed remembrance of one who had not forsaken him (2 Timothy 1:17).

2 Timothy 1:9 — of God from before times eternal. Who saved us … The past tense here indicates that Paul had reference to the primary or initial salvation of Christians, an act referred to by the apostle Peter as being "cleansed from our old sins" (2 Peter 1:9). Paul never taught that salvation subsequent to that first cleansing was irrevocable. Called us with a holy calling … This may be understood as a synonymous reference to being saved. In the New Testament, call is always understood

2 Timothy 4:20 — Erastus remained at Corinth: but Trophimus I left at Miletus sick. Erastus … This too was a common name; but despite this, White identified him as probably the Erastus mentioned in Acts 19:22. The Erastus who was chamberlain of Corinth is thought to be a different character. Trophimus I left at Miletus sick … No forger would have spared a miracle in this situation; but, as always, there is a remarkable economy of the divine power

Titus 1:14 — of the very words of Christ who said to the Pharisees, "In vain do ye worship me, teaching for doctrine the commandments of men" (Matthew 15:9). See fuller comment on this under that verse in my Commentary on Matthew. See also in Colossians 2:21-22. For all who would worship God correctly, there must be a sharp distinction between what God has commanded and authorized in the sacred scriptures, and the ceremonies, innovations and traditions that are purely human in their origin. The population

Titus 3:15 — ASV translators for "subjective trust/faith" wherever they could stick it in produced this monstrosity of a rendition, of which Spence said, "That love us in faith has no sense. The faith is right ." H. D. M. Spence, op. cit., p. 266. White also commented on this, thus: This means "the faith," that is, the household of faith… Absence of the article before familiar Christian terms is a characteristic of the pastorals. Newport J. D. White, op. cit., pp. 91, 202. One

Titus 3:6 — "This is not a reference to Pentecost… but to baptism and the Spirit's outpouring in it." R. C. H. Lenski, op. cit., p. 936. Thus the Pentecostal emphasis of "repent, be baptized… and ye shall receive the Holy Spirit" (Acts 2:38-39) is identical with what is revealed here. The gift in view here is the gift ordinary, the earnest of the Holy Spirit, the Holy Spirit of promise, the indwelling Spirit which is received by every true convert to Christ. See in my Commentary on

Hebrews 12:24 — harmonizes with the entire New Testament, especially Revelation, where Christ is invariably spoken of as closely associated with the Father in his throne, the throne of God being actually called "the throne of God and of the Lamb" (Revelation 22:1). The existence of such a thing as this is most instructive. Necessary deductions include these: (1) the universe is a controlled entity; it is under law and does not operate aimlessly, nor is it standing alone and isolated to run down of its own

2 Peter 2:2 — Antinomianism; they pampered and indulged the lusts of the flesh; and if the Nicolaitans are meant, it is very applicable to them, for they taught the community of wives, etc. Adam Clarke, Commentary on the Holy Bible, Vol. VI (London: Carlton and Porter, 1829), p. 885. The way of truth … This was an early name for Christianity (Acts 9:2). Shall be evil spoken of … According to Plummer, Clement of Rome in the second epistle to the Corinthians (xiii), elaborated this clause extensively, indicating

1 John 2:29 — mentioned; however, "begotten of him" in the very next clause means "begotten of God." As Smith said, "The abrupt transition evinces St. John's sense of the oneness of the Father and the Son."David Smith, op. cit., p. 182. In this sentence, he used "him" as a reference first to the son and then to the Father. He did a very similar thing in 1 John 2:27 where the indwelling Spirit (the anointing) is said to "teach you all things," whereas, it is clear

3 John 1:1 — The elder unto Gaius the beloved, whom I love in truth. The elder … For another comment on the apostle's use of this title, see under 2 John 1:1. Gaius … It is impossible to make any positive identification of this man with any of the four other persons of the same name mentioned in the New Testament. See in introduction, above. Nothing whatever is known of this man, except that