Bible Commentaries

Genesis 41 overview — This long chapter is the record of the fifth series in the [~toledowth] of Jacob and may be entitled: THE ELEVATION OF JOSEPH The narrative naturally divides into nine paragraphs: (1)    Pharaoh's dream (Genesis 41:1-8). (2)    The butler remembers (Genesis 41:9-13). (3)    Joseph appears before Pharaoh (Genesis 41:14-16). (4)    Pharaoh tells the dream to Joseph (Genesis 41:17-24). (5)    Joseph

Isaiah 30 overview — pursued that sinful alliance with Egypt."Albert Barnes' Commentary, p. 447. This chapter may be divided in several ways; but we shall follow the practical paragraphing proposed by Dummelow: (1) warning against the Egyptian alliance (Isaiah 30:1-7); (2) the perversity of Judah (Isaiah 30:8-11); (3) the resulting disaster for Judah (Isaiah 30:12-17); (4) the glory for the righteous remnant (Isaiah 30:18-26); (5) Jehovah will destroy the Assyrians (Isaiah 30:27-33).

Amos 4 overview — 4:1-3), then, a sarcastic and ironical "call to worship" at Bethel and Gilgal (Amos 4:4-5), and next, a dramatic reminder by the prophet of the seven disasters God had sent upon Israel with the benign purpose of leading them to repentance (Amos 4:6-12). Some have considered these disasters as progressive in intensity and severity. "Amos has arranged them in climactic form."Paul T. Butler, The Minor Prophets (Joplin: College Press, 1968), p. 311. Mays, however, wrote that: "There is no perceptible

Deuteronomy 13 overview — put to death the offender. (1)    First, there is the case of some alleged "prophet" soliciting the people to idolatry on the basis of some dream, portent, or wonder which he claimed as proof of his authority (Deuteronomy 13:1-5); (2)    there is the case of solicitation to idolatry by one's close kinsman (Deuteronomy 13:6-12), (3)    and then there is the case of a whole city that has fallen under the power of Satan (Deuteronomy 13:13-18). In

James 2:14 — that faith save him? If a man say he hath faith … Here, at last, is that subjective trust/faith which is so frequently imported into New Testament passages. The word for "faith" here is exactly the one used in Romans 5:1; Ephesians 2:8, etc.; and the allegation that here is a pretended faith, or some inferior brand of faith, is absolutely illogical, there being no word in the apostolic writings regarding "kinds" of faith. The usual approach to this is grounded in the notion

James 3:3 — through their adherence to an unscientific and unprovable methodology, presuming to "correct" the sacred text. There are three comparisons introduced by James with this verse with reference to the tongue. These are: (1) the bit, James 3:3; (2) the rudder, James 3:4, and (3) the small fire, James 3:6. The first two of these stress the importance and power of such a small instrument as the tongue, and the third stresses the astounding damage resulting from such a small beginning.

James 5:11 — this. In the sense of stoicism, Job would hardly classify as "patient"; however, he endured despite every temptation. The patience of Job … "Job is mentioned only here in the New Testament," Walter W. Wessel, op. cit., p. 962. however, the book of Job is quoted in 1 Corinthians 3:19, which refers to Job 5:13. The Lord is full of pity, and merciful … Punchard suggested that James here "in the fullness of his gratitude, coined a word for this single phrase. `Great-hearted'

1 Peter 4:1 — 4:1) Christ suffered in the flesh … This merely means "For as Christ died." Arm ye yourselves also with the same mind … This is equivalent to Paul's "Let this mind be in you which was also in Christ Jesus" (Philippians 2:5). He that hath suffered in the flesh hath ceased from sin … This does not mean that Christ, after suffering, rested from sin; on the other hand, the entire final clause of the verse regards the status of Christians. As Caffin said, "The

1 Peter 4:3 — Jews finally and totally rejected idolatry. "Will of the Gentiles" in this same verse is further indication of the Gentile character of the recipients. For the time past … This, along with "the rest of your time" in 1 Peter 4:2, comprises the whole earthly life of the people Peter was addressing. The time past may suffice … "Literally, for sufficient is the past. There is an irony in the word similar to that in 1 Peter 3:17." A. J. Mason, Ellicott's Bible

3 John 1:12 — called attention to the thorough nature of this recommendation: Three forms of testimony of Demetrius' character were cited. (1) "the witness of all men," that is, general consensus of opinion. This is good up to a point but can be wrong. (2) Testimony from a trusted friend is more reliable ("I testify … too"); but (3) the integrity of Christian character in which "the gospel exhibits itself … in life" crowns all else.Paul W. Hoon, The Interpreter's Bible,

3 John 1:7 — they went forth, taking nothing of the Gentiles. In this and the following verse, there are three clear reasons why such missionaries should be supported: (1) What they are doing is for the glory of the precious Name (the name of Christ, of course). (2) They were not taking up collection among the heathen populations where they preached. (3) When such people are aided, their helpers become fellow-workers with them, thus sharing in the rewards of their labors (3 John 1:8). f For the sake of the Name

Revelation 1:19 — seven churches, and for all generations. Of course, the three things mentioned which John was to write have often been understood as an outline of the book, the things which he saw referring to Revelation 1, the things which are pertaining to Revelation 2 and Revelation 3, and the things that shall be "hereafter" referring to the balance of the prophecy. However, we agree with Smith who said, "This classification does not help much in interpretation." Wilbur M. Smith, Wycliffe Bible

Revelation 11:12 — And they heard a great voice from heaven saying unto them, Come up hither. And they went up into heaven in the cloud; and their enemies beheld them. This view is a glimpse of the final judgment. Only then will God's saints ascend to heaven (2 Timothy 4:8 f). Coming here, as it does, just before the sounding of the seventh trumpet, it occupies a place in the sixth trumpet, just as did the judgment connected with the sixth seal in Revelation 6:14-17. Is not the resurrection of the witnesses

Revelation 12:13 — Israel, then her son Christ, then the holy church throughout the time of her pilgrimage. Why? The two reasons visible here are: (1) Satan was thrown out of heaven to earth where mankind was available to him as an object of his hatred and wrath; and (2) Satan knew that he had but a little time. "It is short with reference to eternity." Ibid. How is the persecution carried on? In every way. "It includes persecution of the hand, of the tongue, and of the pen." Frank L. Cox, op. cit.,

Revelation 14:17-18 — with the destruction of the wicked. Some have taken the view that because angels are featured in both sections that this section too refers to the gathering of the righteous; but, as we have already noted, the pattern of this is exactly that of Matthew 25, the righteous first being mentioned, then the wicked. Caird was impressed that both sections "are inaugurated with the same angelic command"; G. B. Caird, op. cit., p. 191. but there is a most important difference. The angel from the sanctuary

Revelation 15:3 — Testament texts, deals not with the overcoming of the saints, but with the mighty works of God. "There is not a single word about their own achievement." William Barclay, The Revelation of John (Philadelphia: The Westminster Press, 1976), p. 120. Self is at last forgotten; selfishness is finally destroyed. In heaven, the song of Moses and the Lamb is exclusively an anthem of loving praise to the Almighty. The Almighty … "This title, which is ascribed to God nine times in Revelation,

Revelation 19:6 — or anticipatory announcement of the "Marriage of the Lamb," an event that does not take place until the Second Advent. George Eldon Ladd, A Commentary on the Revelation of John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1972), p. 245. The Lord our God, the Almighty reigneth … This is grossly misunderstood when it is thought to mean that God "reigneth" only after the harlot, the beast, and the dragon are destroyed. The word "reigneth" is the eternal

Revelation 3:11 — a fact which the exact words of the sacred writers allowed for, even though they themselves might not have understood this. Indeed, it is not likely that they did fully understand it. See comment on this in my Commentary on 1 Peter under 1 Peter 1:12. For identically this same reason, the Lord used the word "generation" (Matthew 24:34), having the double meaning of "those who are now alive," and of "the race of Israel." The first meaning applied to the destruction of

Revelation 5:3 — the Son; but the helplessness, even of the supernatural creation, in matters pertaining to human salvation is clearly evident here. This was the same mystery pondered by the angels gazing intently into the mercy seat of which Peter spoke (1 Peter 1:12). Heaven … earth … under the earth … Even some of the great scholars are unbelievably naive in their reference to what they call the concept of a three-story universe. No such concept ever existed, except in the minds of some of

Revelation 5:7 — at his ascension received authority to rule the universe. William Hendriksen, More Than Conquerors (Grand Rapids, Michigan: Baker Book House, 1956), p. 110. Any doubt that this is the proper view of this passage is forever removed by reading Matthew 28:18-20. It is impossible properly to interpret Revelation without a thorough knowledge of what the rest of the New Testament teaches. People who expect Christ to be enthroned at some future time have forgotten that he is already enthroned. "Psalms