Bible Commentaries

Genesis 11:1-2 — read "from the east" (KJV), and "when they removed from the east" (Douay), etc.; and many current scholars assure us that the original here "actually says, from the east."G. Ch. Aalders, Genesis 1 (Grand Rapids: Zondervan Publishing House, 1981), p. 245. Some insist, however, that, "The Hebrew is uncertain here,"Henry M. Morris, The Genesis Record (Grand Rapids: Baker Book House, 1976), p. 267. and that the place should be rendered "eastward," since that conforms better with where it is thought that

Psalms 23 overview — comfort and inspire the faith of believers in quite the same intensity as does this psalm. Some writers believe that two metaphors appear in this passage: (1) that of the shepherd (Psalms 23:1-4); and (2) that of the gracious and generous host (Psalms 23:5-6). Kyle Yates advocated this view and stated that, "God appears as the Personal Shepherd (Psalms 23:1-4), and as the Gracious Host (Psalms 23:5-6)."Wycliffe Old Testament Commentary, p. 504. A very respected commentator, H. C. Leupold rejected this

Numbers 35:1-5 — traditions," and "conflicting sources" Biblical critics have been screaming about this chapter for generations. Of course none of such things is here. The most that could be said about the somewhat ambiguous directions for measuring the "suburbs" in Numbers 35:4-5, is that any man attempting today to follow these instructions would hardly know how to do it. To the thoughtful person, this presents no problem whatever. The instructions were not given to men today, but to Moses for the benefit of Joshua who

Micah 6:3 — honored by God would rebel against him, despise his laws, and revert to the wretched licentiousness of the Canaanite paganism! Isaiah also echoed this same exclamation: "What more could have been done to my vineyard, that I have not done it?" (Micah 5:4).

Matthew 13:33 — seem bold and startling that Christ, in this parable, would reverse the usual meaning of leaven and make it something good, holy, and desirable; but another example of the same reversal is seen in the fact that Christ is "a lion" (Revelation 5:5), and so is the devil (1 Peter 5:8)! In the parable of the mustard seed, one may impart some meaning of demerit to the birds, because they form no essential part of a mustard tree; but in this parable the leaven becomes a part of the whole three measures

Matthew 7:28 — those who first heard it. They understood, although probably not all of them believed, that Jesus in this magnificent discourse laid claim to authority surpassing that of: (1) the scribes, (2) the Decalogue, (3) Moses, (4) the Holy Scriptures, and (5) all earthly and human authorities. The truly perceptive must surely have detected the advance indications that here indeed was THE MESSIAH.

Matthew 9:26 — is supposed that Jesus merely meant that Jairus should conceal the truth until Jesus and his disciples could have safe passage through the throng of people. Mark also noted that Jesus commanded that the damsel should be given something to eat (Mark 5:43).

Luke 16:2 — account of thy stewardship; for thou canst be no longer steward. This that I hear … The accusers of the religious hierarchy were the prophets of God such as Ezekiel (Ezekiel 23:2) and Malachi (Malachi 2:8), and finally, Christ himself (Matthew 23:1-5). Render the account … Here is the positive indication that the rich man is a figure of Almighty God. He is the one who summons men to render the account of their earthly lives and possessions.

Luke 7:7 — healed. Such faith as that shown by the centurion is remarkable indeed. Say the word … It is an attribute of God that his word alone is sufficient unto all things. "He spake, and they were made; he commanded, and they were created" (Psalms 148:5). Read the book of Genesis. God said, "Let there be light. And there was light"! It is amazing that this centurion understood this as being true of Jesus. The next verse shows how he arrived at such a conclusion.

John 21:8 — vigor of the apostles. The others preserved the catch by remaining with the boat and dragging the net ashore. The circumstances of the net's not breaking is one of a number of things distinguishing this from another event involving a big catch (Luke 5:1-11).

Romans 1:7 — as exhibiting the only effectual method of salvation, it was fitly addressed to the whole inhabitants of Rome, to the heathens as well as to the Jews and Christians. James Macknight, Apostolical Epistles (Nashville: Gospel Advocate Company, 1960), p. 56. Beloved of God … here has that great New Testament word for "love," [Greek: agape]. A supreme consciousness of such great love underlies every word of this great epistle; and, again and again, some reference to it surfaces in the

Romans 13:6 — For this cause ye pay tribute also; for they are ministers of God's service, attending continually upon this very thing. Thus, all that was said of policemen in Romans 13:1-5 is likewise applied here to all civil servants and officers of the secular state. Being part of the institution "ordained of God," which is the state, they partake of the dignity and authority pertaining to it, and are entitled to obedience,

Romans 6:1 — difference at all what kind of life he lived, such a position arising from a misunderstanding of justification by faith, which they had understood to be "faith only," just as some still misunderstand it. Paul's obvious reference here to Romans 5:20 shows that no new subject is being introduced.

2 Corinthians 1:23-24 — call this an oath; but others deny it. Even God himself, for a righteous purpose, "interposed with an oath" (Hebrews 6:17); and Paul's appeal to God as witness in this passage would seem to indicate that the prohibition of Christ in Matthew 5:34 ff should not be applied to the kind of oath (if it is an oath) in evidence here. Certainly, it would appear that courts of justice should be allowed to administer oaths, even to Christians. See more on this in my Commentary on Matthew, p. 67. To

Galatians 2:3-5 — interpretation to be: The first time I took Titus to Jerusalem the question was not even raised; but, at a later time, the false brethren spied on us and demanded that he be circumcised; but we refused to do so, etc. Sanday, Bruce and others make Galatians 2:2-5 a parenthetical statement. However, it appears to this writer that the parenthesis is to explain the fact that, even under pressure from the demands initiated by the false brethren, Titus was not circumcised, the mention of the false brethren being

Galatians 5:10 — … Paul did not believe that the Judaizers would succeed in Galatia, and they did not succeed. All efforts to meld Judaism with Christianity were thwarted and checkmated by this very epistle and other New Testament writings. See under Galatians 5:12 for comment on "in the Lord." Shall bear his judgment … The Judaizer (whether one or more) would bear the judgment Paul had written a moment earlier, that of being "severed from Christ," "fallen from grace," etc.

Ephesians 3:14-15 — prayer back in Ephesians 3:1, but he interrupted it for the magnificent digression regarding the great mystery in Christ; now he repeated the words, "For this cause," and completed the marvelous prayer. The Jews often stood to pray (Matthew 6:5; Luke 18:11-13); but kneeling for prayer is often indicated in the New Testament, although it was not unknown at all in the Old Testament. Solomon knelt in the prayer of dedication for the temple (1 Kings 8:54). Stephen at his martyrdom (Acts 7:60),

Colossians 3:5 — fornication, uncleanness, passion, evil desire, and covetousness, which is idolatry. Put to death … Here is a paradox. As Hendriksen noted: "You died" (Colossians 3:3) … "Put to death therefore your members" (Colossians 3:5) … On the one hand Paul is saying that the Colossians have already died; yet, on the other hand, he is telling them that they must put themselves to death. How can both be true? William Hendriksen, Colossians and Philemon (Grand Rapids, Michigan:

1 Timothy 1:8 — commandments of the Decalogue, replacing each one of them with "but I say unto you," in each case imposing through his own supreme authority a higher and better standard than that of the Decalogue. For extensive discussion of this, see under Matthew 5—7 in my Commentary on Matthew. However, Paul here said that "the law is good," indicating that there is a legitimate use of it. What are the legitimate uses, for Christians, of the law of Moses? THE VALUE OF MOSES' LAW 1.    Its

Hebrews 11:24 — Moses, David, Daniel, and Jesus. Moses refused to be called the son of Pharaoh's daughter; David refused Saul's armor (1 Samuel 17:39); Daniel refused the king's meat (Daniel 1:8) and Jesus refused the popular efforts to make him an earthly king (John 6:15). Are these the four great refusals in history? Due to the conditions surrounding each of these great crisis decisions, and to the epic results that flowed out of each one of them, they must be hailed as decisive victories of the human soul over temptation,