Bible Commentaries

Genesis 1:20-23 — saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let birds multiply on the earth. And there was evening and there was morning, a fifth day." Just as Day 4 was parallel with Day 1, Day 5 is parallel with Day 2. Just as the waters and the firmament were in focus there, so are they here. This parallelism does not deny the chronological sequence of the six days. But, the creation of Day 1 of the heavens and the earth was followed by a

Genesis 6:9 — Genesis, the Hebrew word, [~toledowth]; and, as in all other instances of the use of it, there is recapitulation in that which follows, along with the addition of supplemental information. The names of Noah's sons had already been announced in Genesis 5:32. Some believe that Shem was the oldest, due to his being mentioned first, but Unger thought this was due to his position as head of the Messianic line. It really makes little difference. "Noah was a righteous man" This does not refer to the intrinsic

Exodus 3:7-8 — Israel. a)    The word "Canaanite" applied to all of these related groups, and also to one of the specific divisions. They were in Canaan 1900 years B.C. b)    The Hittites came much later during the era of 1800-1450 B.C. (Genesis 23:10). c)    The Amorites were the most numerous of these nations, having been in the area from 2300 B.C. (Numbers 21:26). d)    The Perizzites are not identifiable. e)    The

1 Chronicles 5:25-26 — nullified by the apostasy of North Israel,"The Anchor Bible, Chronicles, p. 36. and that the blessing of the leadership of God's people was transferred to Judah. "Pul, and Tilgath-pilneser" The name of this ruler is given as Tiglath-pileser in 2 Kings 15:29. The variation in name could have come about by different pronunciations in diverse languages, or by difficulties some copyist might have found in copying it! If the latter had anything to do with it, this writer can identify with the problem; because

Psalms 26:9-12 — the several references to wicked men in this psalm. They are vain, irreligious persons (Psalms 26:4). They are deep, dark men, saying one thing, meaning something else (Psalms 26:4). They are malignant, doing everything for their own ends (Psalms 26:5). They regard neither God nor holy religion (Psalms 26:5). They are blood-thirsty murderers, "men of blood" (Psalms 26:9). They are traffickers in wickedness (Psalms 26:9). They are ready with their hands to execute the wicked schemes of their hearts

Proverbs 5:15-19 — satisfy thee at all times; And be thou ravished always with her love." "Here the teacher passes to positive instructions on the sacred joy of a pure and happy marriage in terminology similar to the Song of Solomon."The New Bible Commentary, Revised, p. 555. "These verses are the heart of the chapter. They exalt the marriage relationship."The Teachers' Bible Commentary, p. 361. This emphasizes the God-given purpose of sexual powers and God's containment of this blessing within the context of the family

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

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

Hosea 14:2 — away all iniquity, and accept that which is good: so will we render as bullocks the offering of our lips." Despite some uncertainties regarding the text, the meaning is certified to us by the New Testament references to this very place (Hebrews 13:15; 1 Peter 2:5), leading to our absolute confidence that "fruit from our lips" are the new sacrifices God will receive, that animal sacrifices would be offered no more, and that "spiritual sacrifices" (1 Peter 2:5) would alone be offered, and that "that

Matthew 1:1-2 — 2:14). Both David and Christ were sent by their father with a message to the brethren. Both were rejected. David was, in a sense, a mediator between the lines of Israel and the Philistines; Christ is the one Mediator between God and man (1 Timothy 2:5). Matthew considered it of great importance to identify Jesus Christ as the Son of David, a popular designation for the Messiah; and he does so in the very first verse of his gospel. The son of Abraham. Jesus was the "son of Abraham" in the

Matthew 5:21 — Ye have heard that it was said to them of old time, THOU SHALT NOT KILL; and whosoever shall kill shall be in danger of the judgment. THE REVISION OF THE FIFTH COMMANDMENTIN THE DECALOGUE (Matthew 5:21-26) This is a clear reference to the Decalogue (Exodus 20:14; Deuteronomy 5:18). What Christ did at this point in his teachings is bold, daring, and sensational beyond anything one could imagine today. Here was the case of a prophet, yet relatively

Luke 14:34 — have lost its savor, wherewith shall it be seasoned? It is fit neither for the land nor for the dunghill; men cast it out. He that hath ears to hear, let him hear. For a more detailed study of the salt metaphor, see my Commentary on Matthew, Matthew 5:13. The use of the metaphor here is different from that in Matthew. Christ used many of his illustrations on various occasions and for the purpose of making different points. Spence declared that: Here "salt" stands for the spirit of self-sacrifice,

Luke 19:5 — down, and received him joyfully. Said unto him, Zacchaeus … "The Lord's perfect knowledge is clearly shown in this case. He knew not only the name of the man in the sycamore tree, but the state of his heart."J. C. Ryle, op. cit., p. 295. We are unable to find any grounds of accommodation with those who question whether or not the omniscience of Jesus is in view here, asking, "Did someone identify the rich tax collector in his unusual perch for Jesus?" nor with the conclusion

Acts 13:51-52 — Iconium. And the disciples were filled with joy and with the Holy Spirit. Shook off the dust … Jesus had commanded: And as many as receive you not, when ye depart from that city, shake off the dust from your feet for a testimony against them (Luke 9:5). The symbolism of this was a warning that the rejection of the message they had preached would have eternal consequences for those who refused to hear them. Filled with joy and with the Holy Spirit … Despite the opposition and the eventual expulsion

Acts 14:18 — Luke did not mention Paul's success at Lystra, there were, nevertheless, some who accepted the gospel. Boles pointed out that Among the more conspicuous converts were the devoted Jewess, Lois, her daughter Eunice, and the young Timothy (2 Timothy 1:5). H. Leo Boles, op. cit., p. 226.

Acts 4:21-22 — for all men glorified God for that which was done. For the man was more than forty years old, on whom this miracle of healing was wrought. Further threatened them … These were not idle threats. Later, the apostles were arrested and beaten (Acts 5:17-40); and still later, Stephen was stoned to death for preaching the gospel (Acts 6:8—7:60). There is a progression in this inspired history toward that murderous fury which at last signaled official Israel's total rejection of Jesus Christ.

1 Corinthians 5:5 — certain reference to the final judgment. If these implications should be allowed, this exceedingly severe judgment "might have been an act of mercy, as well." F. F. Bruce, The Book of Acts (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1954), p. 114. See my Commentary on Acts, under Acts 5:5. The opinion that this offender repented and came back into the congregation is founded upon 2 Corinthians 7:12; but there is little certainty that this application is correct. If that is what happened,

Colossians 3:3-4 — Michigan: Zondervan Publishing House, 1972), p. 109. Manifested … The Greek word here is [@faneroo]. E. Earle Ellis, op. cit., p. 796. Other New Testament passages where it is used of the Second Advent are: 2 Thessalonians 2:8; 2 Corinthians 5:10; 1 Timothy 6:14; 2 Timothy 4:1; 2 Timothy 4:8; 1 Peter 5:4; 1 John 2:28; 1 John 3:2. One of the major New Testament doctrines is that of the Second Advent of Christ. It is usually understood as the occasion when the dead shall all be raised, the

Titus 3:3 — said: The connection is: you need not suppose that it is hopeless to imagine that these wild Cretan folk can be reclaimed. We ourselves are a living proof of God's grace. Ephesians 2:3 ff is an exact parallel. See also 1 Corinthians 6:11; Ephesians 5:8; Colossians 3:7 and 1 Peter 4:3. Newport J. D. White, Expositor's Greek New Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 197. Foolish… All sin against God is foolish. The unprepared virgins, the

1 Peter 3:6 — to the members of the new Israel. If they do not do well, they shall become, like the disobedient Jews of Jesus' day, "sons of the devil" (John 8:44). And are not put in fear by any terror … The sentiment here is that of Proverbs 3:25, which seems to have been a chapter that Peter was very familiar with; for he quoted it again in 1 Peter 5:5. "Peter is apparently thinking of some attempt (by a pagan husband perhaps?) to scare a woman out of her Christian faith." Archibald