Bible Commentaries

Exodus 6 overview — of the most dependable current scholars have pointed out. We agree with Napier who thought that, "Moses could have continued at all only in the power of a renewal."B. Davie Napier, The Layman's Bible Commentary, Exodus (Richmond: John Knox Press, 1963), p. 38. "This section does not contain a different account of the calling of Moses, taken from some other source. It presupposes Exodus 3 and completes the account commenced there."C. F. Keil, Commentary on the Old Testament, Vol. 1 (Grand Rapids:

1 Kings 8 overview — are based upon their false hypothesis that the theology of Israel developed after the manner of an evolutionary pattern, and that it was not fully developed until the times of the (imaginary) Second Isaiah."Wycliffe Old Testament Commentary, Kings, p. 319. Solomon's words here uphold the immanence and yet transcendence of God.Ibid. Also (2) this chapter presents overwhelmingly convincing evidence of the prior existence of the Five Books of Moses, commonly called the Pentateuch. He honored the Levitical

Psalms 106 overview — Book IV, is the third of the psalms which McCaw classified as "historical."The New Bible Commentary, Revised, p. 516. It is also the first of the ten psalms which Rawlinson classified as, "The Hallelujah Psalms."The Pulpit Commentary, Vol. 8-B, p. 423. The others are: Psalms 111; Psalms 112; Psalms 113; Psalms 115; Psalms 116; Psalms 117; Psalms 118; Psalms 119; and Psalms 150, making ten in all. All of these, except Psalms 111 and Psalms 112, both begin and end with "Hallelujah," or "Praise the

Psalms 34 overview — being alphabetical (acrostic) says nothing against David as the author of it."F. Delitzsch, Vol. V, p. 408. Alexander Maclaren also stated that, "Acrostic structure's indicating a late date is by no means self-evident,"Alexander Maclaren, Vol. 1, p. 321. adding that it has certainly not been proved. Some have expressed amazement that David here gave no details of the manner in which God had delivered him out of the hands of Abimelech (Achish), i.e., by feigning madness, a ruse which nearly all the

Psalms 69 overview — unconvincing; and the verses usually cited are capable of other interpretations which we shall note during the study of the text. Addis thought that, "Maccabean times suit the situation best, but Maccabean origin is incapable of proof."W. E. Addis, p. 385. "Kirkpatrick made a sturdy defense of the notion that Jeremiah wrote it,"H. C. Leupold, p. 500. but as far as we can tell nobody agreed with him. Leupold wrote, "Despite many other possibilities that have been suggested (regarding the authorship),

Psalms 82 overview — OF ISRAEL'S EVIL JUDGES This psalm is misunderstood by some to be, "A denunciation of the angels whom God had put in charge of the earth,"The Pulpit Commentary, Vol. 8-B, p. 177. a position that was advocated by Professor Cheyne, who cited Daniel 10:13-21 and Daniel 12:1 as supporting the notion that angels have charge of earthly affairs. However, in the first reference, Michael the archangel is called, not a ruler, but "a helper"; and Daniel 12:1 says nothing that is inconsistent with the statement

Leviticus 13 overview — diagnosis. Knight identified the following diseases as coming under inspection in this chapter: "(1) The horrible anaesthetic leprosy that exists unto this day; (2) tuberculous leprosy that begins with a skin disease and develops into deformities; (3) several kinds of skin eruptions resembling leprosy, but sometimes disappearing spontaneously; and (4) a number of diseases known and treated today under such names as herpes, ringworm, eczema, and psoriasis.G. A. F. Knight, Leviticus (Edinburgh: Saint

Isaiah 6 overview — relates primarily to the prophet's own times, and the obduracy of the Jews of that age, and to their punishment by the Babylonian captivity; it extends in its full latitude to the age of Messiah, and the blindness of the Jews to the gospel; (See Matthew 13:14-15; John 12:40; Acts 28:26-27; and Romans 11:7-8) to the desolation of their country by the Romans, and to their being rejected by God."Ibid., p. 182. Thus the extremely significant implications of the prophecy in this chapter constitute the only

Daniel 4 overview — advance by a dream interpreted by Daniel. The language of Nebuchadnezzar is a curious mixture of polytheistic and monotheistic expressions; but it gives every impression of being true and accurate in every particular. Outline: the doxology (Daniel 4:1-3), Chaldeans cannot interpret the dream (Daniel 4:4-7); the dream was told to Daniel (Daniel 4:8-18), Daniel's interpretation of the dream (Daniel 4:19-26); Daniel's faithful counsel to Nebuchadnezzar (Daniel 4:27); the events foretold indeed occur (Daniel

Numbers 13 overview — This chapter has a record of the sending out of the spies to survey the land of Canaan, an event that proved to be pivotal in the history of Israel. In this chapter, there is: (1)    the cause of sending out spies (Numbers 13:1-2) (2)    the choice of the spies (Numbers 13:2-16) (3)    the commission of the spies (Numbers 13:17-20) (4)    the conduct of the spies (Numbers 13:21-24) (5)    the

1 Peter 3:15 — answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear: The prophecy of Isaiah has this: "Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread" (Isaiah 8:13). It is clear that Peter's thought in this and the preceding verses is clearly connected with the words of Isaiah, but there is a notable difference: Peter here substituted the Saviour's name where the prophet wrote "the Lord of hosts, Jehovah

1 Peter 5:2 — oversight … See under preceding verse. As Dummelow, and many others, stressed, "Elders were not then distinguished from bishops as they soon afterward were." J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1047. This is plain from the word [@episkopos] from which "oversight" is translated. This, of course, requires a date for the epistle prior to A.D. 70. Very soon, however, the elevation of so called "bishops" to a rank and

1 John 5:4 — "whosoever" etc., but he was speaking not so much of individuals here, as of the new birth. "It is not the man but his birth from God which conquers."J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 1057. The new birth gives one entry into the kingdom of God (John 3:5 f). In order to enter, one must be born of water and of the spirit, that is, be baptized into Christ and receive the Holy Spirit. For a more complete discussion of this, see

3 John 1:10 — bring to remembrance his works which he doeth, prating against us with wicked words: and not content therewith, neither doth he himself receive the brethren, and them that would he forbiddeth and casteth them out of the church. If I come … In 3 John 1:13, the apostle made this much more definite: "I hope shortly to see thee, and we shall speak face to face." I will bring to remembrance … Wilder supposed that, "at the same time (John) will refute his empty charges";Amos

3 John 1:9 — church to which the apostle wrote; but commentators, in some instances, cannot allow that this was the trouble. No! They believe that, `Diotrephes' radical intransigence was due … to theological partisanship."Amos N. Wilder, op. cit., p. 311. "Diotrephes could have been an elder who was determined to champion the autonomy of the local church."John R. W. Stott, op. cit., p. 227. All such evaluations of the root of the trouble are based upon blindness to the sin of Diotrephes

Revelation 11:2 — "Christian," associated in every way with Christianity, but who actually are no part of it. "This represents the unfaithful portion of the church." Frank L. Cox, Revelation in 26 Lessons (Nashville: Gospel Advocate Company, 1956), p. 73. Leave without … "This means that John was commanded to, "Throw it out; reject it as profane, and to draw no boundary to mark any part of it as sacred." R. C. H. Lenski, op. cit., p. 330. For it hath been given unto the nations

Revelation 12:1 — Martin Rist, The Interpreter's Bible, Vol. XII (New York and Nashville: Abingdon Press, 1957), p. 452. and no doubt for him it was, because he made the woman here to be the celestial mother who gave birth to the Messiah before creation began! Ibid., p. 453. Such interpretations come from reading too much mythology. The woman, of course, is a symbol of the "whole family of God" (Ephesians 3:15 KJV), including especially the true Israel of both the Old Testament and the New Testament. It includes

Revelation 15:2 — "purely fanciful." Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 674. Perhaps it is best to view it as "symbolizing the majesty and holiness of God," G. R. Beasley-Murray, op. cit., p. 235. as in Revelation 4:6. The group here assembled is clearly the host of the redeemed from earth, as in a number of similar visions throughout the prophecy. As for the glass sea, Lenski was sure that, "It is the same as that in Revelation 4:6."

Revelation 4:2 — is a bodily rapture, yet here it is in the Spirit (Revelation 4:2). And thus this verse cannot be interpreted as referring to the rapture of the church. Watchman Nee, "Come Lord Jesus" (New York: Christian Fellowship Publishers, 1976), p. 53. Thus, it is not hard to see why some object to the book as the sacred author composed it. After pointing out that "many commentators place the `rapture' of the church between Revelation 3 and Revelation 4," entailing the inconsistency that

Revelation 5:14 — down and worshipped. Amen … "This word confirms the preceding doxology, and is one of three ways in which the word 'Amen' is used in Revelation." Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 539. These are: a final "Amen" is used with no change of speaker (Revelation 1:6-7); the "Amen" as a name of God (Revelation 3:14); and the detached "Amen," as here. It is also used as both the beginning and the ending of