Bible Commentaries

Genesis 21:11-13 — line, through whom the Messiah would be born, and it did not include Ishmael. (2)    "I will make (Ishmael) a nation, because he is thy seed," stands for the fleshly posterity of Abraham as distinguished from the line of Isaac. (3)    Also, there are those among the true line of Isaac who were distinguished from the racial Jews of both the lines of Isaac and Ishmael, because they were persons of like faith and purpose of Abraham. In this sense, Zacchaeus was

Psalms 107 overview — BOOK V (Psalms 107-150) This book has forty-four psalms, a number of which appear to be of late date. Dummelow noted that, "The contents, here and there, give appropriate hints as to the date in some instances."J. R. Dummelow's Commentary, 369. For example, Psalms 107:10-16 refers to the years of captivity, as does Psalms 137. Some, but not all, of the psalms in this book are alleged to be liturgical. Psalms 108, for example, is made up of Psalms 57:7-11 as united with Psalms 60:5-12, "Which

Psalms 57 overview — slightest idea what that tune was. Delitzsch tells us that "There were three of the Davidic psalms set to this tune, namely, Psalms 57; Psalms 58; and Psalms 59, and also one of the Psalms accredited to Asaph, Psalms 75."F. Delitzsch, Vol. V-B, p. 173. Following the Douay Version of the Old Testament, Spurgeon, translated the name of this tune, as "Destroy Not." He commented that, "David had said, `Destroy Not,' in reference to Saul, when he had him in his power; and now he takes pleasure in the

Psalms 9 overview — THANKS FOR VICTORIES. (FOR THE CHIEF MUSICIAN; SET TO MUTH-LAB-BEN. A PSALM OF DAVID) The title here is from Halley.Henry H. Halley, Henry H. Halley's Bible Handbook (Grand Rapids: Zondervan Publishing House, 1959), p. 235. However, there is some uncertainty about the exact meaning of this Psalm of David. The problem derives from two different translations of Psalms 9:3. Some have translated that verse as, "Because my enemies withdrew, etc."Mitchell Dahood, S. J., The

Proverbs 28:16 — Standard Version. is a covetous person greedy for wealth. There is also the implication that, "Such a ruler will not be tolerated very long."Broadman Bible Commentary (Nashville: Broadman Press, 1971), op. cit., p. 89. Covetousness is idolatry (Colossians 3:5). "Neither the possession of wealth nor the acquisition of it is sinful, but the eager haste of covetousness."Barnes' Notes on the Old Testament (Grand Rapids: Baker Book House, a 1987 reprint of the 1878 Edition), Proverbs, p. 77,

Proverbs 3:1-10 — Hebrew word which is translated law) here could hardly refer to anything else. The same writer admitted that there is probably an allusion to Exodus 20:12 in the following verse; and Walls pointed out that, "The reference to first-fruits in Proverbs 3:9 points back to the Mosaic Law in Deuteronomy 26, where the worshipper was commanded to bring each year as an offering to God the first-fruits of his fields and flocks."The New Bible Commentary, Revised, p. 553. "There are definite reflections of the

Leviticus 16:20-22 — demon, or to the Devil himself?. Who could believe it? The preposterous suggestion of Micklem that, "The goat for Azazel may therefore represent a concession to popular demands"Nathaniel Micklem, Interpreter's Bible, Vol. 2 (New York: Abingdon Press, 1953), p. 78. is simply incompatible, in our opinion, with a CHRISTIAN view of this passage. It would require us to believe that some of the most vital and typical representations of Jesus Christ in these Day of Atonement rituals were due to the superstitious

Isaiah 2:1-4 — hooks; nation shall not lift up sword against nation, neither shall they learn war any more." This is one of the most important passages in the Word of God, so important, in fact, that God gave the same message through two different prophets. Micah 4:1-3 has this: "But in the latter days, it shall come to pass, that the mountain of Jehovah's house shall be established on the top of the mountains, and it shall be exalted above the hills; and peoples shall flow into it. And many nations shall go and

Isaiah 54 overview — appropriate title for this section would be `the return of the prodigal wife.' In language strongly reminiscent of Hosea, the prophet describes the restoration of Israel to God's favor."Broadman Bible Commentary (Nashville: Broadman Press, 1971), p. 346. Many people simply need to read the Book of Hosea again. Gomer was indeed brought back home, but no longer as the wife of Hosea. At the time of her return, her husband said to Gomer, "Thou shalt not be wife to any man, and so will I also be toward

Hosea 3:5 — (Matthew 1:1), whose resurrection from the dead and subsequent exaltation at God's right hand in heaven were flatly declared by the apostle Peter to be the fulfillment of the ancient promise of God's raising up one to sit on David's throne (Acts 2:19-31). Butler has a significant comment on this: Every school of the ancient Jews (Talmudic, mystical, Biblical, or grammatical) explained this prophecy of Christ, the Messiah. They even paraphrased it thus: Afterward the children of Israel shall repent,

Zechariah 11 overview — the True Shepherd. This is one of the easiest chapters in the Bible to interpret, due to the inspired Matthew having applied the central incident in the chapter to the betrayal of Jesus Christ for thirty pieces of silver by Judas Iscariot (Matthew 27:3-10). With that as the key to the whole chapter, the whole passage unravels with remarkable boldness and clarity. It is amusing that liberal commentators who cannot find Jesus Christ anywhere in this chapter are unanimous in their declaration that the

Matthew 13:57-58 — because of their unbelief. Christ quoted this same proverb on his other visit to Nazareth (Luke 4:16 ff). The human side of Christ's dual nature was foretold by Isaiah who noted that the Messiah would be "despised and rejected of men" (Isaiah 53:3). Nazareth provided the first in a series of rejections; but it should be remembered that this was precisely what was prophesied, the very unbelief of the people becoming, therefore, a further testimony of his divinity.

Deuteronomy 34:9-12 — prophet…like unto Moses" There was never but One, in all human history who was indeed a prophet like unto Moses in several mighty particulars, a number of which are cited here: (1) in the mighty signs and wonders; (2) in his being the mediator of a Covenant; (3) who knew directly from God what was indeed the divine will; and (4) who actually led the people out of bondage. (Please see my comment more extensively on this in Deuteronomy 18, above.) Joshua was indeed an inspired man, as indicated here. (See Numbers

Deuteronomy 7:1-5 — thus shall ye deal with them: ye shall break down their altars, and dash in pieces their pillars, and hew down their Asherim, and burn their graven images with fire." The list of nations here in Deuteronomy 7:1 is also found in Genesis 15:19-21; Exodus 3:8; Deuteronomy 1:4; Deuteronomy 20:17; Joshua 3:10; Joshua 24:11, a "total often of these being enumerated in all."C. F. Keil, Commentary on the Old Testament, Deuteronomy (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 327. In several instances

Mark 15:41 — Mark recounts a multitude that followed him from Galilee. Thank God for women, without whose spiritual perception and fidelity the race of man would indeed be almost helpless. Blessed are their names which are written in the book of life (Philippians 4:3).

Luke 1:1-4 — Exposition of the Gospel of Luke (Grand Rapids, Michigan: Baker Book House, 1966), p. 17. Here also is a glimpse of the true meaning of the doctrine of the inspiration of the Holy Scriptures. "All scripture is inspired by God" (2 Timothy 3:16 RSV), and "Men spake from God, being moved by the Holy Spirit" (2 Peter 1:21); but this does not mean that God's inspiration comes to the lazy and inactive mind, but rather to the diligent seeker of truth, as beautifully exemplified by

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

Acts 23:1 — And Paul, looking stedfastly on the council, said, Brethren, I have lived before God in all good conscience until this day. And the high priest Ananias commanded them that stood by him to smite him on the mouth. (Acts 23:1-2) A.    PAUL'S SECOND DEFENSE: HIS PLEA BEFORE THE SANHEDRIN The council … This was the historic court of the Hebrews called the Sanhedrin, including perhaps some of the very men who had condemned Jesus to death. "They

Hebrews 11:28 — passover. On the tenth day of the month Nisan, three days before the catastrophe, each family selected a perfect lamb or kid from the flock and kept it up until the fourteenth day of the month when it was slain between the two evenings, that is, about 3:00 o'clock in the afternoon. Shortly after sunset, each family of Israel gathered indoors, sprinkled the blood of the lamb upon the posts of the door, and ate the Passover lamb, each man being fully clothed with shoes, and staff in hand. The lamb was

Revelation 7:14 — identifies the "coming" of these white-robed saints w dispensation. "The whole history of the church is a time of tribulation. James William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 631. "The Great Ordeal (tribulation) is a prolonged process, which from John's temporal standpoint was partly past and partly future." G. B. Caird, op. cit., p. 102. Right here is the key to Revelation 1:19. Many of the scenes in Revelation mingle