Bible Commentaries

Exodus 24:7-8 — it; (2)    particularly, it was a type of the sacrifice of Christ "for the sins of the whole world"; (3)    in God's view of a covenant, "Before it could be in force, a death must have occurred (Hebrews 9:15-17)."Wilbur Fields, op. cit., p. 535. (4)    Not even the first covenant was dedicated without blood (Hebrews 9:18). (5)    This also constituted a reminder that death was the penalty of breaking the covenant. (6)    It

Exodus 3:7-8 — having been in the area from 2300 B.C. (Numbers 21:26). d)    The Perizzites are not identifiable. e)    The Hivites dwelt around Shechem, Gibeon, and the region about 5 miles northwest of Jerusalem (Joshua 9:3-7; Joshua 11:19; Genesis 34:2). They were in Canaan by 2000 B.C. f)    The Jebusites occupied Jerusalem (Judges 1:21; 2 Samuel 5:6; Joshua 15:63). g)    The Girgashites (Joshua 24:11; Deuteronomy 7:1) are obscure.We

Psalms 32:6-7 — men who cannot either earn or merit such marvelous blessings; but God's forgiveness is "conditional." If it is not so, why then, does the Lord tell us that the vast majority of mankind will travel "the broad way that leadeth to destruction" (Matthew 7:13)? "In a time when thou mayest be found" (Psalms 32:6). "This is a reference to turning to God from sin while the opportunity remains." Derek Kidner, Vol. 1, p. 134. Procrastination may rob one of eternal life; and we may speculate that of the myriads

Psalms 64:7-10 — shall declare the work of God, And shall wisely consider of his doing. The righteous shall be glad in Jehovah, and shall take refuge in him; And all the upright in heart shall glory." "But God shall shoot at them" In a verse and one half here (Psalms 64:7-8 a), the tables are completely reversed. It is God who does the wounding. All of the cunningly-laid plots and baited traps and snares of the enemies utterly fail to harm the perfect man in God's protection. It is of particular interest that Leupold

Leviticus 2 overview — in this chapter, it appears to be almost certain that the FOOD-OFFERING or CEREAL-OFFERING "was usually accompanied by a burnt-offering or peace-offering."Ronald E. Clements, Broadman Bible Commentary, Vol. 2, Leviticus (Nashville: Broadman Press, 1972), p. 18. All of the offerings mentioned in these chapters were ancient, already having been observed by people for centuries. It is believed that Melchizedek and even Cain offered the type of offering described in this chapter.Ibid. In fact, the clue

Leviticus 20:10-16 — their blood shall be upon them." The various penalties assigned to these various offenses are as follows: They shall be put to death (Leviticus 20:10; Leviticus 20:12-13; Leviticus 20:15). They shall be stoned with stones (Leviticus 20:2; Leviticus 20:27, and Leviticus 24:14). They shall be burned with fire (Leviticus 20:14; Leviticus 21:9). They shall be cut off (Leviticus 20:5; Leviticus 20:17-18). They shall bear their iniquity (Leviticus 20:17; Leviticus 20:19). They shall bear their sin (Leviticus

Leviticus 4 overview — This chapter and through Leviticus 5:13 set forth the divine regulations concerning the sin-offering, both this offering and the one presented in the next section (Leviticus 5:14 to Leviticus 6:7) which is called the guilt-offering are distinguished from the three offerings which have already been given in Leviticus 1-3, called "sweet-smelling" offerings to God. The sin-offering and the guilt-offering are not so designated. The difference is

Isaiah 57 overview — captivity, all of the sins and idolatries mentioned here being historically identified with that particular period, and to no other. This was not written by some later Isaiah in Babylon, because the geographical features (the high mountain in Isaiah 57:7) and the trees mentioned were not in Babylon, but in Judah. The critical allegations that began in the eighteenth century to the effect that the things condemned here pertained to the post-exilic period are ridiculous and unintelligent, because only

Isaiah 66:7-9 — student should not be confused with the profusion of Old Testament terminology throughout the remainder of this chapter. Such things as the temple, animal sacrifices, new moons, sabbaths, etc., clearly concerned the Old dispensation; but, "Isaiah 66:7-9 clearly concern the end-time."Ibid. Such expressions as "Who hath heard such a thing"? stress the newness of what is being revealed here. The rapidity of the rise and expansion of Christianity "Will mock the slow processes of history."Ibid. This is

Hosea 12:5 — prevail was the power of Israel of Hosea's day if they would but avail themselves of it. The power was in the name of Jehovah, the God of hosts, and was to be laid hold upon by weeping and supplication, as in the case of Jacob."Homer Hailey, op. cit., p. 176. "Jehovah, the God of hosts; Jehovah is his memorial name... CONCERNING THE NAME JEHOVAH The sacred Hebrew Tetragrammaton, the mystic four-letter word used of the Deity, is composed of the four Hebrew consonants Y-H-W-H, usually translated "Jehovah"

Numbers 7 overview — day" in creation; there were six! Many discerning scholars have commented on this. This is not a specific day. The meaning is simply that after Moses had completed the setting up, and anointing, etc., then the princes offered their offerings (Numbers 7:88).Elmer Smick, Wycliffe Bible Commentary, Old Testament, Vol. 1 (Chicago: Moody Press, 1962), p. 121. "Day," here, must be taken in a general sense, meaning "about that time."T. Carson, New Layman's Bible Commentary, Numbers (Grand Rapids: Zondervan

Micah 2:2 — This is a violation of the Decalogue in the specific instance of Commandment X, in some ways one of the most significant in the whole Decalogue, because it indicated that, "God regarded sins of thought as well as of action."W. J. Deane, op. cit., p. 17. The apostle Paul seemed to have regarded this as the most difficult commandment in the ancient Law (Romans 7:7). With all respect for God's law at a very low ebb, disastrous conditions soon resulted. McKeating described the situation in those days

Matthew 10:32 — indication that something much more immediate is meant. True, Jesus did not say WHEN he would confess those who confess him; but he gave an example of it the very first time a man confessed him. THAT is in the case of the apostle Peter (Matthew 16:17-18) whom Jesus confessed then and there. From this it would appear that when any person confesses Christ and is buried with him in baptism (the two actions being considered together in such passages as Ephesians 5:26 (Goodspeed's translation)), Christ

Matthew 18:7 — new wine in new flasks (Mark 2:22), MUST work the works of God (John 9:4), MUST suffer death (Mark 8:31), and MUST reign until all enemies are put under foot (1 Corinthians 15:25). There MUST be heresies (1 Corinthians 11:19), MUST be wars (Mark 13:7), MUST be tribulations (Acts 14:21-22), MUST be offenses (above), MUST be separation from the visible presence of Christ (Acts 3:21), and Satan MUST be loosed for a little season (Revelation 20:3). This sovereign MUST overshadows the Bible. The Scriptures

Luke 10:10-11 — up to the hearer. We wipe off against you … Adam Clarke has the following with regard to this: The Jews considered themselves defiled by the dust of a heathen country, which was represented by the prophets as a "polluted land," Amos 7:17, when compared with the land of Israel, which was considered as a "holy land," Ezekiel 14:1; therefore, to shake the dust of any city of Israel from off one's clothes or feet was an EMBLEMATICAL action, signifying a renunciation of all

John 21:14 — Thomas absent (John 20:19-23). To the apostles, Thomas present (John 20:24-29). To the apostles at the sea of Tiberius (John 21:1-14). To above five hundred in Galilee (Matthew 28:16-20; 1 Corinthians 15:6). To James the Lord's brother (1 Corinthians 15:7). To the apostles on Olivet (Acts 1:4-11; Luke 24:50-51).

John 8:11 — from their codices the section regarding the adulteress, because they feared women would appeal to this story as an excuse for infidelity … asceticism played an important role in the sub-apostolic age. Hence the suggestion that the section (John 7:53—8:11) was actually part of John's Gospel but (later) removed from it cannot be entirely dismissed.Ibid.

John 8:19 — They said therefore unto him, Where is thy Father? Jesus answered, Ye know neither me, nor my Father: if ye knew me, ye would know my Father also. From John 7:27, it is clear that the leaders claimed to know "whence" Jesus came; and both Matthew (Matthew 13:55) and Luke (Luke 3:23) mention the supposition that Joseph was Jesus' father. In this light, Jesus' declaration here that they did not know

James 4:12 — Testament; and it is not amiss, therefore, to see his great antitype, Jesus Christ the Holy One, as the lawgiver and judge referred to here. Christ himself made his teachings to be the "rock" upon which alone the builder could safely build (Matthew 7:24-27). His word will judge men "at the last day" (John 12:48); God has commissioned Jesus Christ to "execute judgment" (John 5:37). Christ is the one who will preside in the judgment of all nations (Matthew 25:31 ff). His words,

James 5 overview — Paul in Acts 28:25-28. Calvin was probably correct in failing to find here any call to repentance. Calvin as quoted by E. G. Punchard, Ellicott's Commentary on the Holy Bible, Vol. VIII (Grand Rapids, Michigan: Zondervan Publishing House, 1959), p. 375. It was past time for that. The hour was approaching when the wrath of God would be poured out upon Israel for their final rejection of Christ; and James adopted the stern language of the Old Testament prophets for pronouncing their doom. As Gibson