Bible Commentaries

Psalms 144:10 — kings would have been called God's servant. Furthermore, it was nothing unusual for David to refer to himself in his writings. "He refers to himself as `David' in Psalms 18:50, and in 2 Samuel 7:27; and he refers to himself as `the king' in Psalms 51:6 and Ps. 53:11."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 edition), op. cit., p. 317.

Psalms 8:5-6 — works! "But a little lower than God" The Septuagint (LXX) mistranslated this passage, making it read, "But a little lower than the angels"; and, as the Septuagint (LXX) was the common Bible known by many in Jesus' ministry, it is thus quoted in Hebrews 2:6-8 f. However, "The Hebrew word which the Septuagint (LXX) renders as "angels" is actually "[~'Elohiym]," meaning "God"; and there can be no doubt of the correct rendition. This error, however, has not been a damaging one, because angels themselves are

Proverbs 16:33 — chosen to the apostleship by the casting of lots. "Casting lots was an ancient practice, animated by faith in God's government of the world."C. F. Keil, Keil-Delitzsch's Old Testament Commentaries (Grand Rapids: Wm. B. Eerdmans Publishing Company), Vol. 6, p. 352. "Following the coming of the Holy Spirit on Pentecost, the apostles never resorted to casting lots; and the Christian Church has wisely repudiated the practice altogether."The Pulpit Commentary, op. cit., p. 316.

Proverbs 5:1 — wicked,"Jamieson, Fausset, and Brown's Commentary, p. 392. Walls subdivided the chapter as follows: (1)    the teacher's appeal for strict attention (Proverbs 5:1-2), (2)    a description of the loose woman (Proverbs 5:3-6), (3)    an injunction to avoid her (Proverbs 5:7-8), (4)    a warning of that which befalls her victims (Proverbs 5:9-14), a call to cherish holy love in marriage (Proverbs 5:15-19), a reminder that adultery

Zechariah 2 overview — than to demonstrate, the dimensions of the Jerusalem to be measured, as no measurements appear to have been either made or delivered to the prophet. In this vision, the meaning of it was given by Zechariah in the last half of the chapter (Zechariah 2:6-13). The Jerusalem which is revealed is not the physical Jerusalem at all, but the unlimited and glorious Jerusalem which is "above, which is our mother" (Galatians 4:26). As in all the other visions, there are the most definite Messianic implications

Matthew 10:24 — lord. Christ's followers shall receive the same type of opposition, hatred, and persecution that he received. The same expression is also used in John 15:20. Christ also used it to mean that the disciples of the Pharisees were as blind as their leaders (Luke 6:40) and that, as Christ humbly washed the feet of others, so should his disciples (John 13:16). Tertullian used the words of the verse to teach that no disciple may advocate a doctrine contrary to Christ's teaching, saying, "If Marcion be even

Matthew 18:21 — three transgressions of Damascus and for four, I will not revoke the punishment" (Amos 1:4). Even Peter's relatively magnanimous forgiveness until seven times, however, fell far short of Jesus' requirement of unlimited forgiveness (see on Matthew 6:14-15).

Matthew 2:3 — number of prominent persons to be put in prison with instructions that they should be put to death just as soon as Herod expired in order that (Herod said) "there should be real mourning" at his death!Josephus' Antiquities. Book 17, Chapter 6.

Matthew 24:31 — of the tares and of the fishnet mention the angels that shall come forth and sever the wicked from among the just. The sound of the trumpet is also invariably associated with the judgment and the resurrection (1 Corinthians 15:52; 1 Thessalonians 4:16). Also, 2 Thessalonians 1:6-9 stresses the appearance of angels with Christ in his coming for judgment.

Luke 24:28 — is far spent. And he went in to abide with them. As though he would go further … There was no deceit in this, because Christ would have gone further had they not invited him to be their guest. See comments in my Commentary on Mark, under Mark 6:48, where the Lord would have passed by even the Twelve themselves if they had not invited him to come aboard. The Lord's blessings are always to be asked for and sought after by the men who would receive them.

Luke 7:36 — And one of the Pharisees desired him that he would eat with him. And he entered into the Pharisee's house, and sat down to meat. This Pharisee was Simon (Luke 7:43); and he may not be identified as Simon the Leper (Matthew 26:6; Mark 14:3; John 12:1 f). The circumstances here do not fit the anointing in Bethany at all. Luke's record of another anointing perfectly fits into the pattern he followed throughout the Gospel. See under Luke 7:10. This Simon was doing what might

John 19:14 — hour. And he saith unto the Jews, Behold your King! The Preparation … This was the day before the passover which began that night at sunset. The sixth hour … Since this was an official Roman event, the time was Roman time, making this 6:00 A.M. Behold your King! … Very well, Pilate seems to have concluded; if the Jews would blackmail him as an enemy of Caesar, he would prove his loyalty by crucifying the Jews' King! In forcing the procurator's hand, the Jews got far more than

John 21:9 — them to take care of the catch, not with a view to their helping provide breakfast, however, for he had already done that. Hendriksen stressed that "John 20:13 indicates there was only one bread-cake and only one fish; and the similarity to John 6:11 implies that in both cases we are dealing with a miracle of multiplication." William Hendriksen, op. cit., II, p. 483.

Acts 1 overview — I.    THE CHURCH IN JERUSALEM (Acts 1:1 to Acts 8:4) In this chapter are found Luke's prologue to Acts (Acts 1:1-5), the ascension (Acts 1:6-11), the apostles and others waiting in Jerusalem (Acts 1:12-14), and a record of choosing a successor to Judas (Acts 1:15-26). THE PROLOGUE (Acts 1:1-5) The significance of the prologue with its introductory address to Theophilus lies in the fact that

Acts 12:1 — Herod Agrippa had proceeded indefinitely with that policy, there could never have been any end of it except the total destruction of Christianity. For a discussion of the ten Herod's mentioned in the New Testament, see my Commentary on Mark, under Mark 6:17.

Acts 6:4 — as they had already been doing, namely, devoting their total resources to the propagation of the truth. This verse denies the supposition that, until this time, the apostles had been doing all of the distributing of food to the needy. See under Acts 6:2. The ministry of the word … Nothing is any plainer in the New Testament than the priority of the word and doctrine of Christ over every other consideration, even that of taking care of the poor. Neither area of responsibility is to be neglected;

Romans 12:12 — Publishing House, 1957), p. 138. The glorious hope of the Christian is more than enough to flood the soul with rejoicing, even in the midst of abounding disappointments, provided it is kept in focus by the mind. This hope is the anchor of the soul (Hebrews 6:19) which enables the child of God to endure whatever storms may come, but not, however, without prayer. Prayer is the breathing of the redeemed soul, and the cessation or neglect of it will smother and destroy spiritual life.

Joshua 1:2 — summary of God's orders to Joshua is as follows: (1)    Cross the Jordan River (Joshua 1:2). (2)    Take Israel over the Jordan River (Joshua 1:2). (3)    Be strong and courageous (Joshua 1:6). (4)    Do not fail to keep the Law of Moses. These dramatic orders came at a time when Israel's enemies probably supposed it was impossible for them to begin the invasion, because the Jordan River at that very time was in the flood

1 Peter 5:6 — 205. Under the mighty hand of God … This is a common "Old Testament expression used in connection with deliverance (Exo. 3:19; 20:33)." J. H. A. Hart, op. cit., p. 78. The author of James also remembered this same teaching of Jesus (James 4:6; James 4:10).

1 Samuel 7:1 — (For a definitive comment on 1 Samuel 7:1 see the note under 1 Samuel 6:21.) THE JUDGESHIP OF THE PROPHET SAMUEL This chapter is not written after the manner of modern dissertations. As a result of the peculiarities that are frequently found in Biblical books, some scholars have great difficulty in reading it. So they