Bible Commentaries

Exodus 24:17-18 — a colossal misunderstanding of so elementary a passage in the prophets! THE TWO COVENANTS "He (Christ) is the mediator of a better covenant. For if that first covenant had been faultless, then would no place have been sought for a second" (Hebrews 8:6-7). There are visible in this passage two and only two covenants. God made a number of covenants: (1)    the covenants with Noah (Genesis 6:18; Genesis 9:9); (2)    the two covenants with Abraham (Genesis 17:2;

Numbers 13 overview — the land of Canaan, an event that proved to be pivotal in the history of Israel. In this chapter, there is: (1)    the cause of sending out spies (Numbers 13:1-2) (2)    the choice of the spies (Numbers 13:2-16) (3)    the commission of the spies (Numbers 13:17-20) (4)    the conduct of the spies (Numbers 13:21-24) (5)    the confirmation of what God had said about Canaan by the spies (Numbers 13:25-27) (6)    the

Zechariah 12:7 — outcast, the wretched and miserable millions on earth who dwell in tents, compared with the palaces and fortified cities. Christ's special message of redemption for the poor appears here. "Blessed are ye poor, for yours is the kingdom of God" (Luke 6:20). Leupold agreed that, "This term (tents) is an indication of the lowly condition in which the people of God generally found themselves in those days."H. C. Leupold, op. cit., p. 232. The mention of Jerusalem, house of David, and Judah appears confusing

Zechariah 13:8 — the way, that leadeth to destruction, and many are they that enter in thereby. For narrow is the gate and straitened the way, that leadeth unto life, and few are they that find it" (Matthew 7:13). This usage of "one third" is also seen in Revelation 6. Inherent in the teaching of this verse is the fact that the company of the redeemed is but a "remnant," certainly nothing approaching a majority of the people. "This third part represents the faithful among the Jews and the Christian Church gathered

Matthew 5:3 — conceited, arrogant and disdainful. Only the poor in spirit can enter God's kingdom. Others will never feel their need nor know their poverty until too late. (2) Another conception of the poor in spirit is seen in the account of this beatitude by Luke (Luke 6:20), "Blessed are ye poor." Dummelow expressed it thus, "A Christian, whether rich or poor, must have the spirit of poverty, i.e., he must possess his wealth as if he possessed it not, and be able to resign it at any moment without regret,

Mark 1:14-15 — the terminology which they employed. The near approach of the kingdom was announced in the earliest preaching of Jesus. Repent ye, and believe in the gospel … These words, along with reference to repentance and faith (in that order) in Hebrews 6:1 and Acts 20:10, have led to some religious theories that repentance precedes faith in the sinner's heart; but such notions are refuted by the fact that no unbeliever in the history of the race was ever known to repent. We may not, therefore, take

Mark 10:35 — misconception of what God's kingdom would be. (5) It was a selfish maneuver prompted by the Lord's repeated announcement of his forthcoming death and resurrection in which they appeared as desiring the chief places in the presumed absence of the Lord. (6) It was a request founded in ignorance (Mark 10:38).

Mark 13:5-6 — there are nevertheless overtones in this extending to eternity. Many shall come in my name … Matthew quoted Christ as saying that these impostors shall claim to be the Christ. Bickersteth said, "Such (false christs) were Theudas (Acts 5:36) and Simon Magus (Acts 8:10)."E. Bickersteth, op. cit., p. 197. The latter, according to Jerome, claimed to be Almighty God in the flesh, clearly an example of a false Christ. The apostles were admonished not to be led astray by such claims; and

Luke 6:38 — dictionary that summarizes the Christian life, this is it. "It is more blessed to give than to receive" (Acts 20:35); and the measure of the holy life is not getting but giving. This is the second of the positive injunctions (see under Luke 6:37) related to "judging," thus making this applicable to individuals who might have petitioned for aid or alms, which requests are to be ministered to, not grudgingly, but with overflowing generosity. Pressed down, shaken together …

John 4:24 — times, or the presentation of any kind of gifts and sacrifices? Despite the fact that worship, from the earliest times, has been associated with such things, actual worship is spiritual. WHAT IS WORSHIP? A good description of worship is that of Isaiah 6:1-8, an analysis of which shows that worship is: (1) an awareness of the presence of God, (2) a consciousness of sin and unworthiness on the part of the worshipper, (3) a sense of cleansing and forgiveness, and (4) a response of the soul with reference

Galatians 5:6 — MacKnight said, "Apostate Jews fancied that by such actions they could free themselves of their obligation to keep the Law of Moses." James MacKnight, Apostolical Epistles and Commentary, Corinthians (Grand Rapids, Michigan: Baker Book House, 1969), p. 108. There was also another consideration: "From Paul's speaking so much against circumcision, some might have believed that there was something meritorious in uncircumcision." James MacKnight (on Galatians), op. cit., p. 192. As Howard

Galatians 6:4-5 — own work, and then shall he have his glorying in regard of himself alone, and not of his neighbor. For each man shall bear his own burden. Work … here means "practical behavior contrasted with profession." E. Huxtable, op. cit., p. 296. Such a work is here set forth as the basis of one's "glorying," a Pauline expression meaning "rejoicing in the hope of salvation." This is a companion statement to "Work out your own salvation with fear and trembling"

Ephesians 1:1 — the saints that are in Ephesus, and the faithful in Christ Jesus. Paul, an apostle … Although the word "apostle" was sometimes used in a secondary sense to include such faithful missionaries as Timothy, Silvanus, (1 Thessalonians 2:6) and Barnabas (Acts 14:14), Paul's use of the title for himself was always in the highest sense of a plenary representative of Christ who in harmony with the will of God had personally commissioned him; and as in the instance of the Twelve (Luke 6:13)

Ephesians 2:2-3 — egocentric self. The prince of the powers of the air … The character in view here is most assuredly Satan, who is called the "god of this world" in 2 Corinthians 4:4, and who was called the "prince of this world" (John 14:30; John 16:11) by none other than the Christ himself. Only those who consciously reject the teaching of the New Testament can deny the existence of the personal ruler of this world's darkness. Christ himself taught people to pray, "Deliver us from the evil

Hebrews 1:5 — shall be to me a Son? Psalms 2:7 and 2 Samuel 7:14 are the two passages cited, both of which sustain the sonship of Christ. Now, all Christians are "Sons of God," and it is thought that even the angels bear this designation too (see Job 1:6; Job 38:7); but in the lofty sense intended here, no angel was ever called a son of God. In modern times, Jewish expositors have tried to remove the Messianic application of Psalms 2:7; but the fact remains that both the author and the readers of Hebrews

James 2:13 — For judgment is without mercy to him that hath showed no mercy: mercy glorieth against judgment. This is not a harsh judgment, for the sterner side of the judgment of God was enunciated by our Lord himself (Matthew 6:14), where it is stated that "If ye forgive not men their trespasses, neither will your Father forgive your trespasses." Nevertheless, it remains true that "mercy glorieth against judgment." The most wonderful truth revealed in all

James 4:1 — within and fears without." Thus it is safe to view James' words here as directed toward the solution of "a spiritual problem within the circle of believers." A. F. Harper, Beacon Bible Commentary, Vol. X (Kansas City: Beacon Hill Press, 1967), p. 229. The invasion of Christian personality by evil influences contrary to it is a recurring problem in every generation; every Christian must fight and win the war spoken of in these verses. The idea that James is here speaking only of religious

Revelation 15:2 — the first Israel from the wrath of Pharaoh; and the typology certainly fits, but Beckwith declared such an interpretation as "purely fanciful." Isbon T. Beckwith, The Apocalypse of John (Grand Rapids, Michigan: Baker Book House, 1919), p. 674. Perhaps it is best to view it as "symbolizing the majesty and holiness of God," G. R. Beasley-Murray, op. cit., p. 235. as in Revelation 4:6. The group here assembled is clearly the host of the redeemed from earth, as in a number of similar

Revelation 5:14 — fell down and worshipped. Amen … "This word confirms the preceding doxology, and is one of three ways in which the word 'Amen' is used in Revelation." Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 539. These are: a final "Amen" is used with no change of speaker (Revelation 1:6-7); the "Amen" as a name of God (Revelation 3:14); and the detached "Amen," as here. It is also used as both the beginning and the ending

Revelation 7:17 — not ordinarily think of a lamb as a shepherd, but with this Lamb it is true. Pack pointed out that all of the language of these final two verses draws upon the language of Isaiah 49:10; Frank Pack, Revelation (Austin, Texas: The R. B. Sweet Company, 1965), Part 1, p. 72. and Bruce found an echo of Isaiah 26:8, making the whole passage applicable to the new age, "when God will swallow up death forever." F. F. Bruce, op. cit., p. 646. Only then shall the redeemed find the fountains of living