Bible Commentaries

Exodus 11:9-10 — of the atmosphere. h.    Locusts (Exodus 10:14), against Serapis, the protector from locusts. i.    Darkness (Exodus 10:22), against Ra, the sun god. j.    Death of the first-born (Exodus 11:5), against Plah, the god of life. Perhaps this was a blanket attack against all the gods of Egypt.Norman L. Geisler, A Popular Survey of the Old Testament (Grand Rapids: Baker Book house, 1977), p. 56. It is also observable that all of the plagues without

Exodus 28:6-14 — context, it is clear enough that some kind of garment is meant, an article of the "holy garments" designed for Aaron, the soon-to-be-named high priest. There are instances, however, in the O.T., where, "an image of some sort is indicated (Judges 8:24-35; Judges 17:5; Judges 18:14; and Hosea 3:4)."B. Davie Napier, The Layman's Bible Commentary (Richmond, Virginia: John Knox Press, 1963), p. 113. "To be stones of memorial" The symbolism of these indicated that when the High Priest fulfilled his mission

Psalms 14 overview — heart is the mind) is darkened (Romans 1:21), with the meaning that an essential element of human intelligence has been judiciously removed by God Himself. (3) They become vain in their reasonings (Romans 1:21). (4) They become fools (Romans 1:22), and (5) God gives them up (Romans 1:22; Romans 1:26; Romans 1:28). The universal hardening of mankind has already occurred three times: (1) in the total apostasy that preceded the Great Deluge; (2) in the conceited trust of mankind in their tower of Babel;

Numbers 20:1-9 — rules cannot be consistently followed even by the critics themselves, as they freely admit the unity of many other passages having exactly the same little variations."Oswald T. Allis, The Five Books of Moses (Grand Rapids: Baker Book House, 1940), p.59. (This quotation is a paraphrase). "Why have ye brought up the congregation into this wilderness…?" (Numbers 20:5). The verbatim resemblance of these words to the complaint of a previous generation (Exodus 17:3) suggests a stylized type of complaint,

Deuteronomy 17:14-17 — these verses were written in criticism of a known monarch. He would multiply horses, wives, or money (Deuteronomy 17:16-17). This is a reference to Solomon's activity."G. Ernest Wright, The Interpreter's Bible, Deuteronomy (New York: Abingdon Press, 1954), p. 441. The very text itself in this passage contradicts and nullifies such comments. "He shall not cause the people to return to Egypt" (Deuteronomy 17:16). Could anyone acquainted with Solomon and criticizing him have said a thing like that? Certainly

Deuteronomy 30:1-5 — are: (1)    not all of them returned after Babylonian exile; (2)    they had not, at that time, been scattered among all nations; (3)    they were not multiplied above their fathers (Deuteronomy 30:5); (4)    their hearts were not circumcised to love the Lord (Deuteronomy 30:6), etc.Ibid. Jamieson further stated that the Jews ardently look to this promise, believing that God will yet fulfil it by bringing them back from their

Deuteronomy 9:6-10 — in removing the corrupt civilization that lay festering in the land of Canaan. "The prophets of God, however, proclaimed both the Assyrian and Babylonian empires to be God's tools, `the rod of His anger, and the staff of His indignation' (Isaiah 10:5)."G. Ernest Wright, The Interpreter's Bible, Vol. 2, Deuteronomy (New York: Abingdon Press, 1954), p. 391. The king of Assyria was even referred to as "God's razor!" (Isaiah 7:20). Now, of course, those evil nations used by God to punish Israel did

Acts 10:25 — worship is an act, not some kind of subjective feeling. Note these: (1)    [@proskuneo] means "to bow down toward" and is used of: (a)    worshiping God (Matthew 4:10; John 4;:21f; 1 Corinthians 14:25; Revelation 4:10, etc.). (b)    worshiping Christ (Matthew 2:2; Matthew 2:8; Matthew 2:11; Matthew 8:2; Matthew 9:18; Matthew 28:9; Matthew 28:17; John 9:38; Hebrews 1:6, etc.). (c)    worshiping a man (Matthew

Romans 2:16 — is no other authentic source than the New Testament for either the words of the Master or the gospel of Paul. By Jesus Christ … The fact of the judgment's being "by Jesus Christ" is comprehensive: (1) Christ is to be the judge (John 5:22). (2) Christ's word is the basis of judgment (John 12:48). (3) The word of the apostles is also part of the platform of eternal judgment (2 Peter 3:2). (4) All authority in heaven and upon earth belongs to Christ (Matthew 28:18-20). My gospel …

1 Corinthians 16:2 — store, as he may prosper, that no collections be made when I come. Upon the first day of the week … The astounding remark by Farrar that "This verse can hardly imply any religious observance of the Sunday" F. W. Farrar, op. cit., p.549. is to be rejected. That is exactly what it does imply. Macknight translated this clause, "On the first day of every week"; James Macknight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 291. Grosheide

2 Corinthians 12:7 — centuries. The thorn has been speculatively identified as follows: Tertullian thought it was a headache. Tertullian, De Pudis, xiii, 16. Klausner believed it was epilepsy. Joseph Klausner, From Jesus to Paul (New York: The Macmillan Company, 1943), pp. 325-330. Ramsay identified it as recurrent malarial fever. Sir William M. Ramsay, St. Paul the Traveller and Roman Citizen London: Hodder and Stoughton, 1903), p. 97. Chrysostom said it was "all the adversaries of the Word. R. V. G. Tasker, op. cit.,

Joshua 13:1-7 — commission required that he should `divide the land' to Israel, and his advanced age was a special reason for discharging that duty at once."Robert Jamieson, Jamieson, Fausset, and Brown's Commentary, Joshua (Grand Rapids: Zondervan Publishing House), p. 1532. "Joshua 13:2-3 name the still unconquered areas in the south, and Joshua 13:4-5, and Joshua 13:6 name those in the north."F. C. Cook, Barnes' Notes, Joshua (Grand Rapids: Baker Book House), p. 382. "Sihor" (Joshua 13:3). "This word originally referred

Joshua 6 overview — who simply will not have it so! Note the following: "The Rahab clan in the city would open the gates or find some other way to let the invaders in.Samuel Holmes, Peake's Commentary on the Bible, Joshua (London: T. C. and E. C. Jack, Ltd., 1924), p. 251. A mine (of explosives) was planted under the walls while the men of Jericho were distracted by the Israelites marching around the city.A critic named Paulus, as quoted by Plummer, advanced this idea. Alfred Plummer, The Pulpit Commentary, Vol. 3,

Colossians 2:8 — York: Watchtower Bible and Tract Society), p. 677. Beware lest any man spoil you through philosophy and vain deceit. Alfred Marshall, The Interlinear Greek-English Testament, The Nestle Greek Text (Grand Rapids, Michigan: Zondervan Publishing House, 1958), p. 794. In keeping with the evident intention of watering down Paul's denunciation here, the following comments are typical of hundreds that are made in this context: The apostle does not condemn sound philosophy. James Macknight, op. cit., p. 526. Paul

1 Thessalonians 1:10 — event, could ever have imagined that Christ would surely come until after that prophecy had been fulfilled. Christ, in the analogy spoken in the parable of the talents, said: "Now after a long time the lord of those servants cometh" (Matthew 25:19); and there is nothing there that speaks of any "speedy return." Paul did not expect the Second Advent in his lifetime, because he speaks of his own resurrection from the dead, along with the resurrection of all the Corinthians, as an event

2 Timothy 2:11-13 — not" (Galatians 1:20; Romans 9:1; 2 Corinthians 11:31; 1 Timothy 2:7). Also, one of these affirmations is just as Pauline as the other. If we died with him … "This is the death which occurs in baptism" Ibid., p. 793. (see Romans 6:3-5). Dying with Christ is a metaphorical reference to denying one's self, contrition and repentance experienced at the time of being baptized "into his death." There are also legal implications of the most profound character connected with this:

Hebrews 13:17 — of seven designations for one office, that of "them that have the rule," as mentioned in this verse. That this office, controlled, as to them that may be appointed to it, by the enumeration of their qualifications (1 Timothy 3:1-13; Titus 1:5-9), is one of the most crucial importance in the church, is evident in the command of the Lord that Christians must submit to it. Every society must have some kind of government; and the Lord has chosen to elevate to that responsibility in the church

Revelation 14:13 — key words here are "in the Lord," a little phrase which, with its equivalents "in him," "in whom," etc., occurs no less than 169 times in Paul's writings alone, John Mackay, God's Order (New York: The Macmillan Company, 1953), p. 59. besides dozens of other references. This truth alone emphatically stresses the overriding importance of it. To be "in Christ," of course, is to be in spiritual union with Christ; but the word of the New Testament repeatedly states

Revelation 16:19 — civilization, and '"the breaking into three parts means its complete breakup." Leon Morris, op. cit., p. 201. "The cities of civilization, the achievement of man's demon-driven pride, will … collapse? Michael Wilcock, op. cit., p. 150. 3.    "And Babylon the great was remembered in the sight of God …" "This is the society and the philosophy represented by the two beasts, which in due course will be called Babylon." Ibid., p. 141. We

Revelation 3:1 — dead. SARDIS A present-day village named Sart, composed of a few paltry huts, is all that remains of the once proud capital of the Lydian monarchy, W. Boyd Carpenter, Ellicott's Bible Commentary, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 546. and which probably existed even before the Lydian kingdom came into being in 1200 B.C. E. M. Blaiklock, Cities of the New Testament (Old Tappan, New Jersey: Fleming H. Revell Company, 1965), p. 113. Great names of ancient history were associated