Bible Commentaries

Exodus 20:1-6 — to the one true God of the universe. Without this, there can be no real authority for any commandment. A Jewish writer called this commandment, "The greatest discovery ever made,"Joy Davidman, Smoke on the Mountain (Philadelphia: Westminster Press, 1954), p. 21. but, of course, this was not a discovery; it was revelation from God. Do people today need this injunction? Indeed they do. The pantheon of the old pagan gods is no longer around, but Venus (sex), Bacchus (wine), Mars (power), and all the

Job 1:6-12 — verse. But in spite of this, it is a profound fact that the ultimate reward in heaven, after the present life is ended, is a valid motive for serving God. Christ himself admonished righteousness, saying, "For great is your reward in heaven" (Matthew 5:12). Yet, even the hope of heaven is not the highest motive. The Lord revealed that there are three basic motives for serving God, namely, (1) The love of God, (2) the hope of heaven, and (3) the fear of hell. Quite understandably, Satan was careful

Daniel 11:1-21 — the Great). Daniel 11:11 is an allusion to the battle of Raphia. Daniel 11:12 refers to Ptolemy the IV. Daniel 11:13-14. Twelve years later Antiochus joined with Philip of Macedon in an attack upon Ptolemy V (Epiphanes), son of Ptolemy IV. Daniel 11:15-16. Antiochus III shut up Ptolemy V in Sidon, where Ptolemy surrendered in 198 B.C. Antiochus then overran Palestine and threatened Egypt. "The glorious land" (in Daniel 11:16) is Palestine." "A well fortified city" Daniel 11:15 is a reference to Sidon. "He

Daniel 4:8-18 — op. cit., p. 783. On this account, we reject the speculative allegations such as that of Jeffery, who ascribed ignorance of the Babylonian language to some "later compiler!"Arthur Jeffery, The Interpreter's Bible, Daniel (New York: Abingdon Press, 1954), p. 409. It is sufficient to note that Nebuchadnezzar who gave the name considered the connection genuine. Our ability to understand that connection is immaterial. The suggestion of some commentators that Daniel was brought in last here in order to

Hosea 6:11 — many commentators is the allegation that, "This is an evident gloss, suggested to the later writer by Judah's sins which so resembled those here charged to Israel."W. R. Harper, International Critical Commentary (New York: Charles Scribner's Sons, 1905), p. 291. "A Judean editor applies the prophecy to his own time and situation."Jacob M. Myers, op. cit, p. 36. "This is the contribution of a Judean editor who glosses the text."James Luther Mays, op. cit., p. 102. Etc. etc. etc... In such a cacophony

Amos 9:11 — it as in the days of old." This verse foretells how salvation for all men "shall be effected in the house of David, in whose line Christ was to come."Albert Barnes, Notes on the Old Testament, Minor Prophets, Vol. I (Grand Rapids: Baker Book House, 1953), p. 336. Note that the Jerusalem temple is by-passed, absolutely, here. All of the great victories of Israel were won during the period when they had the "tabernacle," not the temple; and, as Barnes pointed out, "He speaks of the house of David, not

Numbers 24:15-25 — doeth this? But ships shall come from the coast of Kittim, And they shall afflict Asshur, and shall afflict Eber; And he also shall come to destruction. And Balaam rose up and went and returned to his place; and Balak also went his way." Numbers 24:15-16 are an introduction to the fourth oracle almost the same as that which is given for the third (Numbers 24:3-4). (See under those verses for comment.) The fourth oracle, of course, is the outstanding prophecy of the whole Balaam narrative. The focal

Numbers 4:1-16 — "signifies military service, and is used here with special reference to the service of the Levites as the sacred militia ("militia sacra") of Jehovah."C. F. Keil, Commentary on the Old Testament, Vol. 1 (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 25. John Marsh thought the terminology here "reflects the change after the exile from a monarchy to a theocracy,"John Marsh, Interpreter's Bible, Vol. 2, Numbers (New York: Abingdon Press, 1955), p. 159. but, on the contrary, it reflects the conditions

Haggai 2:23 — Haggai's use of his name is a prophecy that, in time, the "Son of David," who is Christ the Lord would fulfil the prophecy. A very similar thing was done by Malachi who stated that Elijah would come "before the great and notable day of the Lord" (Malachi 4:5), which prophecy had no reference whatever to literal Elijah, dead and buried for centuries, but on the other hand was a prophecy of John the Baptist who would come "in the spirit and power" of Elijah. Similarly, Jesus, the true Messiah, was the true

Matthew 18:23-34 — enormous debt stands for every unredeemed sinner on earth whose debt is so large that it is impossible for him to pay it. 4.    The king's forgiveness, without any merit on the part of the unmerciful servant, indicates God's grace. 5.    The unfeeling conduct of the unmerciful servant shows how God looks upon the refusal of his children to forgive others. 6.    The king's forgiveness "because thou soughtest me" shows that sinners

John 1:3 — make a point of the fact that creation is not directly attributed to Jesus in the synoptics, claiming a "contradiction." The point fails in light of the fact that Matthew represented Jesus as having twelve legions of angels, that is, some 75,000 angels, at his command (Matthew 26:53), quoting his words that "All authority in heaven and upon earth" were his (Matthew 28:18-20). One wonders just how such an accumulation of power in Jesus' hands is any less than the power of God!

John 2:10 — arrangement of business, employment, or pleasure is begun with high hopes and expectations; but, if God is not in the arrangement, it moves inexorably to lower and lower levels to become finally a state of crime and shame. Afterward, that which is worse. 5.    In the longer progression of unconsecrated life, as it regards time and eternity, the same wretched deterioration occurs. However glorious or desirable the state of the wicked in this present life may appear to be, it is only

Acts 2:1 — one of the three principal feasts of the Jews (2 Chronicles 8:12-13), the others being Passover and Tabernacles. This feast was known by several names: "Firstfruits," "Harvest Festival," "Feast of Weeks" (Leviticus 23:15 f), and "Pentecost," as here. The last two of these names derived from the time it was held, which was fifty days after the first ordinary sabbath after the beginning of Passover, "Pentecost" meaning "fiftieth." Also, since

Romans 6 overview — for example, when that same author declared that: We shall now think less directly of the foundations than of the superstructure, for which the foundation was laid. H. C. G. Moule, The Epistle to the Romans (London: Pickering and Inglis, Ltd.), p. 156. From all of the explaining, and readjusting, and hesitation that marks the works of people as they are about to engage upon an interpretation of this chapter, and from all of their efforts to disengage it from the preceding chapters, one is truly

Romans 8:29 — from "the fixed decree" and consequently can denote nothing but prescience; and, as to Romans 11:2, "His people whom God foreknew," the idea of knowledge is the leading one in the word "foreknew." F. Godet, op. cit., p. 325. Therefore, the only thing meant by the word "foreknew" in this verse is that God knew in advance all that would happen. There is no reason at all why this thought should trouble people, but it does. People invariably suppose that by God's

Romans 9:33 — people would only build upon the living stone, they would no longer be discouraged by the collapse of all that they build elsewhere. This living stone is a tried stone, as stated in both Testaments. He was in all points tempted as people are (Hebrews 4:5). The fact of our Lord's being tried brings to the Christian supreme confidence in two important particulars, these being the infallibility of Christ and the perfect sympathy he has for his children. We know that he cannot fail, for he has already been

2 Corinthians 9:11 — all who obey the gospel; and, for ourselves, no less than for him, Jesus commanded that which will benefit his followers, not only in the eternal world, but NOW and HERE. (See full discussion of the rich young ruler in my Commentary on Matthew, pp. 295-296.) SATISFACTION. Giving as the holy Scriptures command pays a one thousand per cent dividend in satisfaction. This is precisely the thing that all men are seeking; and, in their efforts to procure it, they leave home and friends, travel over continents

Ephesians 2:8-9 — beautiful passage a careful study of it is included here. The error of people in their interpretations of this passage is evident in such comments as "our salvation … is appropriated by us through faith alone." F. F. Bruce, op. cit., p. 51. "Here is the basis for the watchword of Reformation theology: solo gratia, sola fide, "soli Deo gloria" (`by grace alone, through faith alone, to God alone be glory')." Ibid. The Old Testament injunction was "Thou shalt not

Hebrews 7:1-3 — double dignity not enjoyed by any illustrious Hebrew, not even Moses, and startlingly typical of Jesus Christ who is both king and high priest. (4) Melchizedek received tithes of Abraham, even as Christ receives gifts of them that love and follow him. (5) Melchizedek brought forth bread and wine; and, although not specifically mentioned here because it was not germane to the argument, the fact itself is a strong suggestion of the Lord's institution of the Lord's Supper. (6) He blessed Abraham; Christ

Revelation 12:7-9 — Satan. (4)    Spiritualizing this passage to make the war a post-resurrection conflict contradicts Matthew 28:18-20. This device is also ridiculous in other ways. "These verses require a much more literal interpretation." Ibid. (5)    The transfer of Satan's activities to earth did not occur either during Christ's ministry, nor after his resurrection. It existed before the birth of Christ (Revelation 12:4), and for ages prior thereto. See comment above on