Bible Commentaries

Genesis 15:1 — not dimmed the luster of it, for, "It carries with it a feeling of awe and mystery which, thanks to the genius of the narrator, can still grip the reader."E. A. Speiser, The Anchor Bible, Genesis (Garden City, N.Y.: Doubleday and Company, 1964), p. 115. There were two elements in the divine promise to Abram: (1)    the creation of the first Israel, including the promise of settling them in Canaan and making of them a mighty nation, and (2)    the bringing in,

Genesis 25:27 — not wife, of Abraham in 1 Chronicles 1:32. This proves the secondary status of Keturah. (2)    No representative of Keturah appeared at Abraham's funeral. (3)    The word "wife" used in this chapter (Genesis 25:1) is [~pilgash],Thomas Whitelaw, op. cit., p. 313. a Hebrew word also used to describe Jacob's concubine, Bilhah. (4)    That she was a secondary wife, also called a concubine, appears in Genesis 25:6. (5)    The

Exodus 11:1-3 — pluperfect tense, and is consequently obliged to make up for the grammatical deficiency by using the simple preterite in a pluperfect sense."George Rawlinson, The Pulpit Commentary, Vol. 1, Exodus (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 245. It is precisely this perception that requires the understanding of these three verses as a parenthesis. Besides that, Exodus 11:4 ff are clearly a "response to Pharaoh's threat (Exodus 10:29)."J. Coert Rylaarsdarn, Interpreter's Bible, Vol.

Exodus 27:1-8 — somewhere near the grand entrance into the court of the tabernacle, being by far the most important thing that fell upon the eyes of anyone entering the court. "The bronze (brass) speaks of manifested divine judgment (Numbers 21:9, John 3:14, Revelation 1:15). At Calvary, Christ met the burning heat of divine justice against sin. Upon this altar the burnt offering was completely consumed, portraying Him who knew no sin, yet was `Made… sin for us, enduring the full wrath of God (2 Corinthians 5:21).'"Merrill

Exodus 31:12-17 — instructions stressed it as being also of equal importance with the tabernacle rituals. "Shall be cut off from among his people" Dummelow, and others, are of the opinion that this does not necessarily mean to be be put to death.J. R. Dummelow, op. cit., p. 59. Certainly in later times, "to be cut off from among his people" referred to one's being cast out of the synagogue (See John 9), and there could have been other occasions when the same meaning must be allowed; however, here, the expression is used

Isaiah 33:17-24 — land (Isaiah 33:17). (Palestine is not so), (2) she is a "quiet habitation" and inviolable (Isaiah 33:20), (3) God is the acknowledged ruler there (not so of the literal Jerusalem who officially declared that, "We have no king but Caesar" - John 19:15), (4) the Jerusalem of this passage was situated in a land of broad rivers and streams (Isaiah 33:21), which was never true of the literal Jerusalem, (5) The Jerusalem-Zion here spoken of was inviolable. Spoken of as a tent whose stakes could never

Ezekiel 38 overview — Testament. It is difficult to us because we know not the king nor people intended by it: but I am satisfied they were well known in the times when the prophet wrote."Adam Clarke, Clarke's Commentary on the Bible (New York: T. Mason and G. Lane, 1837), Vol. 5, p. 527. Our embarrassment comes from the certainty we feel with regard to their identification; but we claim no originality whatever in the knowledge. The Lord has told us exactly who Gog and Magog actually are. After the thousand years reign of Christ

Daniel 12:1 — of vision, they are often mentioned in the same passage. "The Lord himself coordinated the destruction of Jerusalem with the end of the world."J. E. Thomson, The Pulpit Commentary, Vol. 13, Daniel (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 335. "It was no uncommon thing in the prophets to allow the eye to glance from one object to another lying in the same range of vision."Albert Barnes, op. cit., p. 255. Even in astronomy today, two stars may appear in one photograph appearing

Zechariah 12:11-14 — application. The solution for this difficult passage lies in the understanding of "every family" and "all the families" Note this: "For this cause I bow my knees unto the Father, from whom every family in heaven and on earth is named (Ephesians 3:14-15)." In this passage, Paul was speaking of the totality of the Christian family of God, not only in heaven, but upon earth as well. Thus "every family," "all the families" are expressions emphasizing the universality of the mourning of "all mankind" for

Zechariah 6:11 — 134. Furthermore, "If a scribe removed the name of Zerubbabel here, he would have needed to remove the clear allusion to him in Zechariah 6:13."David J. Ellis, The New Layman's Bible Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1979), p. 1035. As a matter of obvious truth no scribe ever meddled with this passage; it is the modern critics who are trying to do that. Their reasons for trying to get Zerubbabel into this passage are based upon the false notion that God would re-establish the

Mark 13 overview — chapter are: Jesus' prophecy of the destruction of the temple (Mark 13:1-2); four disciples inquire as to the time of it and the sign preceding it (Mark 13:3-4); Jesus answers their compound question with (a) a special charge to the apostles (Mark 13:5-13); (b) a specific sign of the destruction of the temple (Mark 13:14-23); and (c) a prophecy of the Second Advent scheduled "after that tribulation" (Mark 13:14-27); (d) a lesson from the fig tree (Mark 13:28-29); (e) the promise that "this

Luke 15:3-7 — the Christian religion is briefly but powerfully suggested here. (4)    Just as the shepherd left the fold and the ninety and nine to seek the lost sheep, Christ left heaven with its glory to seek the lost of humanity (John 3:16). (5)    It will be noted that there was no safety for the lone sheep. Its safety was in the flock and with the shepherd. There is safety for the Christian only in the church and with the Good Shepherd. It may be doubted that there is

Luke 19:8 — paraphrases thus: "He whom thou hast thought good to choose as thy host is not, as is alleged, a being unworthy of thy choice. Lo, publican though I am, it is no ill-gotten gain with which I entertain thee."H. D. M. Spence, op. cit., p. 135. H. Leo Boles also concurred in this interpretation: "It seems that he was expressing what he had done and that which he proposed to continue doing."H. Leo Boles, Commentary on Luke (Nashville: Gospel Advocate Company, 1940), p. 360. Furthermore,

Romans 2:1 — hunting Paul down and killing him, and who were declared by this apostle a little later in this very chapter to have been profaners of sacred things (Romans 2:22), thieves (Romans 2:21), adulterers (Romans 2:22), impenitent and hardhearted (Romans 2:5). Paul was affirming here that God's conclusion of Jews under sin was upon exactly the same basis of his having so included the Gentiles, that is, upon the basis of their wickedness. They certainly had not reformed and seriously turned away from wickedness. The

Romans 3:22 — through faith of Jesus Christ unto all them that believe; for there is no distinction. It will be noted that "faith of Jesus Christ" has been used instead of "faith in Jesus Christ," as appears in the English Revised Version (1885) and many other versions. There are many reasons for staying with the KJV in this place, and similar places, of which there are a number, throughout the New Testament; because the same tampering with the word of God which resulted in the monstrosity

Romans 8:2 — not mean freedom from the higher law "in Christ." All people are under obligation to obey Christ. Paul called such obligations "the law of Christ" (Galatians 6:2); James called them "the perfect law of liberty" (James 1:25), "the royal law" (James 2:8), and "the law of liberty" (James 2:12). Thus, the very gospel itself is "a law" that mortals are required to observe and obey upon pain of eternal condemnation if they neglect, refuse, or fail

1 Corinthians 4:3-4 — conscience acquits me of all unfaithfulness; but this is insufficient, because God sees with clearer eyes than ours. Who can understand his errors? (Psalms 19:12). F. W. Farrar, The Pulpit Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, p. 132. Regarding the lower and higher courts which come into view in this passage, the following is submitted: LOWER AND HIGHER COURTS I.    The court of public opinion. Later on in this epistle, Paul indicated that,

Joshua 13 overview — these divisions had been otherwise than as indicated in this chapter? "Who actually made the divisions? Who made the allocations? Joshua 13:7 suggests that it was Joshua; Joshua 14:1 that it was Eleazer the priest and the heads of families; Joshua 14:5 that it was the people as a whole. These, however, are not mutually exclusive."Hugh I. Blair, The New Bible Commentary, Revised, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1970), p. 247. We may even go a bit further and declare that it

Hebrews 7:8 — structure of the words "that he liveth" seems to this expositor sufficient reason for understanding the words as a reference to Christ; for the exact words, "he ever liveth," are spoken of Christ in this very chapter (Hebrews 7:25). However, even allowing the opinions of learned men to be correct, and referring the words to Melchizedek, they would still apply to Christ, of whom Melchizedek was typical; and, therefore, we do not hesitate to make this passage a basis for advocating

Revelation 22:16 — I Jesus have sent mine angel to testify unto you these things for the churches. I am the root and offspring of David, the bright, the morning star. Up to this verse, we have been studying God's authentication of this prophecy (Revelation 22:6-15). See outline under Revelation 22:6. This verse through Revelation 22:19 is the authentication of Jesus the Lord. "Revelation again takes on the aspect of a legal document. Note the legal formula, "I Jesus,' showing that Jesus is bearing witness