Bible Commentaries

Psalms 141 overview — being nothing in the psalm which casts any doubt upon this, we accept it as accurate and dispense with the usual discussions regarding authorship. The last two verses here have exactly the same sentiment as that expressed in Psalms 140:8-10. Psalms 141:5-7 are admitted by all scholars to be most difficult to translate, there being no consensus whatever upon what is meant. This writer claims no ability for solving the mysteries of passages which could very well have been obscured by textual damage during

Psalms 28 overview — AN ANSWERED PRAYER Of many excellent titles which have been suggested by writers, we have chosen this one by Kyle Yates.Wycliffe Bible Commentary of the Old Testament, Old Testament, p. 505. The organization of the psalm is simple. There are just two divisions: (1) The Prayer (Psalms 28:1-5); and (2) The Answer (Psalms 28:6-9). The ancient title which has come down to us identifies this as "A Psalm of David"; and Barnes assures us that,

Proverbs 24:17-18 — to rejoice at the misfortunes of enemies. The word `rejoice' refers to audible expressions of exultation. This, of course is a negative commandment; but the positive side of it, `sympathy for enemies', although not expressed, may be implied (Matthew 5:44)."International Critical Commentary, op. cit., p. 448. Furthermore, this proverb does not teach that God may allow a wicked man to go unpunished, merely because some person rejoiced at his downfall. "The implication of the passage is that God might

Amos 5:23 — worshipper's violation of the rights of the poor; (3) suggested that instruments of music were a part of the regularly established Hebrew worship; or (4) affirmed that, "There is no hint that the ritual was irregular."James Luther Mays, op. cit., p. 107. (5) Barnes thought that the thing God condemned here was the fact that, "Their melody, like much church-music was for itself and ended in itself."Albert Barnes, op. cit., p. 300. Thorogood summed up the generally accepted opinions on this verse as, "What

Numbers 8 overview — This chapter devotes a short paragraph (Numbers 8:1-4) to the lighting of the sacred candlestick, and the balance of the chapter (Numbers 8:5-26) regards the cleansing or purifying of the Levites for their service in the tabernacle. The information here is supplementary to that given in previous chapters of the Pentateuch. Much of the Pentateuch appears somewhat in the form of a Mosaic diary,

Zechariah 7 overview — (Joplin, Missouri: College Press, 1971), p. 308. The six parts of the answer are: 1.    Zechariah 7:4-7 2.    Zechariah 7:8-14 3.    Zechariah 8:1-7 4.    Zechariah 8:9-13 5.    Zechariah 8:14-17 6.    Zechariah 8:18-23 Only two of these responses are given in this chapter.

Mark 5:38 — himself; but this is denied by the fact that Jairus evidently remained with Jesus. This leaves open the possibility that advance preparations had been made to become effective on the daughter's death, or the additional possibility suggested under Mark 5:35, namely, that Jairus', peers were proceeding with the customary funeral activities, the latter being the view accepted here.

Mark 5:8 — spirit had the power to resist Jesus' word here; therefore, we must disagree with Barclay who alleged that Christ failed twice to cast out the demon before finally succeeding.William Barclay, The Gospel of Mark (Philadelphia: The Westminster Press, 1956), p. 118. It must be remembered that Mark did not set down "in order" the things Jesus did. Besides, Christ did not repeat the command, once being sufficient. By the demon's request to enter the swine, that evil being confessed the necessity

Luke 4:27 — And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian. This was another incident from the Old Testament (2 Kings 5:1-14), this time from the ministry of Elisha; and it has exactly the same point as the one drawn a moment before from the ministry of Elijah. Naaman showed his faith in God by obeying the command of the prophet, being subsequently healed of leprosy;

Luke 5:12 — afflicted sought Jesus' aid indicated the popular conception that Jesus was a man of supernatural power. This dreaded malady was a type of sin in the Old Testament; and, although there were instances of its being sent as punishment for sin (2 Kings 5:27), it also occurred independently of sin. Significantly, Luke recorded the fact of the man worshipping Jesus.

Luke 5:25 — the community of scribes and Pharisees, making every effort to enlist them as believers in his holy mission. From John it is learned, however, that they had already rejected him and were merely stalking him with a view of putting him to death (John 5:18). That prior evil decision on their part was the true reason why they did not believe in this circumstance. Glorifying God … The healed man was aware that only God could have wrought such a wonder; and the same conclusion should have been

John 17:24 — of the world. Where I am … Prophetically, Jesus was already at home with the Father when this prayer was uttered. See under John 14:1-3 where the same thought prevails. "Before the foundation of the world …" See under John 17:5 and John 1:1-11. The eternal existence of Christ, his deity, incarnation, and visit to humanity as "the Dayspring from on high" (Luke 1:78) — these are all in view here. The ministry of Christ was but an interlude in the eternal life

Acts 1:9 — day was that this series of visitations came to an end, with a scene which impressed on the disciples their Master's heavenly glory. F. F. Bruce, op. cit., p. 40. A cloud received him … There was such a cloud at the transfiguration (Matthew 17:5); Jesus spoke of his coming "in the clouds of heaven" (Mark 14:62); and in the Old Testament, a cloud was the visible token to Israel that the glory of God dwelt in the tent of meeting (Exodus 40:34).

1 Corinthians 15:22 — Christ's resurrection. Some would limit the "all" to them that are in Christ, leaving the wicked without any prospect of resurrection; but the total teaching of both Old Testament and New Testament is against such a view. Daniel 12:2 and John 5:28-29 teach the resurrection of all people, both the wicked and the righteous; and this, of course, is the obvious sense of "all" here which means the same in both clauses. As Barnes said, other interpretations are contrived "through

1 Corinthians 2 overview — empty philosophy of the Greeks who so highly regarded the eloquent speeches of the popular leaders of such sophistry; and Paul gave his reasons for not following the popular methods of oratory in his preaching of the word of Christ (1 Corinthians 2:1-5). However, fully mature Christians could look forward to an understanding of the true wisdom of God (as contrasted with the current sophistry); and the mystery of God, far more wonderful than the so-called mysteries of the Greeks, could be participated

Galatians 3:13 — of all mankind, and this in spite of the fact that Jesus our Lord was the unique and only person of all time who ever kept the totality of the Law in perfection. Cole was doubtless correct in seeing in this verse a rough parallel with 2 Corinthians 5:21, where it is declared that "God made him who knew no sin to be sin on our behalf." Only by his crucifixion and suffering "without the camp" could the holy prophecies have been fulfilled by the Lord.

Philippians 3:17 — Brethren, be ye imitators of me, and mark them that so walk even as ye have us for an ensample. Imitators of me … See other comment on this in this series in my Commentary on 1 Corinthians 4:16; 1 Corinthians 10:11; also under Ephesians 5:1. Mark them that so walk … Significantly, there is some positive marking as well as negative that should engage the attention of Christians. Marking them that cause divisions (Romans 16:17) has ever been the delight of some of the church's professional

James 1:7 — Lord Jesus Christ who is meant. Lenski has this comment: After James used "Lord" with reference to Christ in James 1:1, and repeatedly in other chapters, we see no reason for making "Lord" mean "God" here … In James 5:4, James used "Lord" for "God," but in a combination "Lord Sabaoth." Elsewhere, he writes "God" when he refers to "God." R. C. H. Lenski, op. cit., p. 532.

1 Peter 3:9 — evil for evil … This, of course, was an accepted ethic of paganism; but it is rejected by Christians. "Recompense to no man evil for evil" (Romans 12:17). "See that none render evil for evil unto any man" (1 Thessalonians 5:15). This was not an ethic developed by the apostles, but one handed down directly from the mouth of the Lord himself, who said, "Love your enemies, do good to them that hate you, bless them that curse you, and pray for them which despitefully

Revelation 2:22 — summary judgment against the type of wicked error rampaging in Thyatira. It is hard not to see in this exactly the same kind of judgment referred to in Revelation 2:16; that is, a divine visitation similar to that which befell Ananias and Sapphira (Acts 5:1-10). There even seems to be a distinction between "them that commit adultery with her," as in this verse, contrasted with "her children" in Revelation 2:23, suffering being the punishment here, and death there. Except she repent