Bible Commentaries

2 Kings 5 overview — ELISHA HEALED THE LEPROSY OF NAAMAN, THE GREAT GENERAL This is one of the most popular stories of the O.T., and it has the distinction of being specifically mentioned by our Lord Jesus Christ (Luke 4:27). It is difficult to find fault with Matthew Henry's observation that Jesus Christ by that reference made the episode, "Typical of the calling of the Gentiles; and therefore Gehazi's stroke may be looked upon as typical of the blinding and rejecting

Isaiah 57:1-2 — and Brown's Commentary, p. 494. of whom the Scriptures say, "Manasseh shed innocent blood very much, till he had filled Jerusalem one end to another; besides his sin wherewith he made Judah to sin in doing that which is evil in the sight of Jehovah" (2 Kings 21:16). We call on the critics to produce anything whatever that fits these words in that post-exilic period which they vainly assert was described by these verses! "The righteous is taken away from the evil to come" God here gave the reason why

Jeremiah 3:22-25 — Let us lie down in our shame, and let our confusion cover us; for we have sinned against Jehovah our God, we and our fathers, from our youth even unto this day; and we have not obeyed the voice of Jehovah our God." The significant thing in Jeremiah 3:23-24 is that idolatry is described as unprofitable in Jeremiah 3:23, and as ruinous in Jeremiah 3:24. It was not merely worthless but harmful. "The shameful thing hath devoured" "This is a reference to Baal."Ibid., p. 65. "Bosheth" is a word that means

Jeremiah 47:6-7 — drink of the cup of the wrath of God."Broadman Bible Commentary (Nashville: Broadman Press, 1971), p 187. There are two addresses in these verses to the personified Sword of Jehovah: (1) The Philistines cry out for the sword to rest, and be still. (2) The prophet answers, "How canst thou, seeing Jehovah hath given thee a charge?" "There hath he appointed it" Jehovah hath appointed his sword to bring terrible vengeance upon wicked peoples. And what is God's sword? (1)    It is

Ezekiel 29:21 — Messianic dispensation; and we believe it is that in this verse. Furthermore "a horn" unto the house of David is a prophecy of the revival of the Davidic dynasty; and that took place only in the elevation of Jesus Christ to the right hand of God (Acts 2). Psalms 132:17, and Luke 1:69 demonstrate this common usage of the term "horn." Keil pointed out that "The horn in this passage is the Messianic salvation. The words are unquestionably connected with God's promise to Ezekiel in Ezekiel 24:26-27, that

Hosea 2:11 — slaves! Thus, the sabbaths, etc., may be supposed to have ceased during the captivity; but there is more than that in this verse. It also has a prophecy of the ultimate removal of the sabbath day altogether, as indicated by the apostle Paul (Colossians 2:15-17) who used some of the exact terminology of this verse to describe how "the sabbath," etc., had been taken out of the way, Jesus our Lord "nailing it to his cross." "Her… her… her" Despite the truth that the observance of the sabbath

Zephaniah 1:8 — written would not have had any children in the times of Zephaniah old enough to fall under the criticism given here. However, "The Septuagint translation used 'house of the king' here, and that may be more accurate."Frank A. Eakin, Jr., op cit., p. 279. If that should not be allowed, "the king's sons" might refer to the sons of preceding kings who would still have been living when Zephaniah wrote. Another possibility is that Zephaniah here spoke of Judah in a general sense, not focusing upon the

Matthew 26:13 — universal victory of the true and the everlasting glory of them who would love and appreciate it. "Who for the joy that was set before him endured the cross, despising the shame, and hath sat down at the right hand of the throne of God" (Hebrews 12:2). Neither Mark nor Matthew mentioned Mary's name, notwithstanding Jesus' promise. Plummer said: The reason may be that when they wrote, she was still alive, and would not desire to have her name published. When Luke and John (John 12:2-8) wrote, she

Matthew 7:24 — saying, "these words of mine!" Throughout the New Testament, the final, ultimate and exclusive authority in true religion is the word spoken by Christ. Jesus commanded the church to teach "whatsoever I have commanded you" (Matthew 28:20). He declared that the words he spoke would judge men at the last day (John 12:48). The true religion was "first spoken" by Christ (Hebrews 2:3). "Whosoever goeth onward and abideth not in the teaching of Christ, hath not God (2 John

Mark 12:7 — as the true Messiah, the lawful head of the theocracy, and the promised holy one who would deliver them. This does not contradict Paul's statement that "if they had known it, they would not have crucified the Lord of glory" (1 Corinthians 2:8). Paul was speaking of the fact that they did not know that Christ was "God come in the flesh." Thus, the error of these men was twofold: (1) Although they recognized Christ as the heaven-sent deliverer who would deliver them from sin, they

Mark 13:32 — angels in heaven, neither the Son, but the Father. Commenting on this verse, John Wesley said that as a man, "Christ was no more omniscient than omnipresent."John Wesley, New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), en loco. Such is an oversimplification, however, because there are many examples of Jesus' omniscience. From this, we conclude that when Christ "emptied himself" (Philippians 2:7); he emptied himself of some phases of omniscience and not

Luke 1:32 — is the title given by the demoniac (Mark 5:7) to our Lord, suggesting that this is one of the titles given to the Son of God throughout the unseen world of angels and demons. Ash noted that "Most High" is used seven times in Luke (Luke 1:32; Luke 1:35; Luke 1:76; Luke 2:14; Luke 6:35; Luke 8:28; Luke 19:38) and only four times in the rest of the New Testament.Anthony Lee Ash, op. cit., p. 37. The throne of his father David … The virgin maiden of Nazareth might easily have understood

Luke 11:37 — Now as he spake, a Pharisee asketh him to dine with him; and he went in and sat down to meat. Our Lord frequently dined with Pharisees, as recorded in Luke 5:29; Luke 7:36; Luke 14:1; Luke 19:5; and in John 2:1-11; John 12:1-2. This was apparently the second meal of the day; and Jesus accepted an invitation to dine, entered the Pharisees' house, omitted the customary ablutions, so dear to the Jews, and sat

Luke 23:19 — The choice of Israel in their preference of this wicked criminal instead of the holy Jesus eventually came down upon the whole nation like an avalanche. See the article, "Why God Destroyed the Temple" in my Commentary on Mark, under Mark 13:2.

John 13:11 — disciples' feet in order to teach them humility, the thought suddenly came to him: "This physical uncleanness is not really the big problem; it is their spiritual cleanliness which is needed." For discussion of Judas Iscariot, see under John 13:2. The thought of their spiritual cleanliness, or rather uncleanness, encompassing the treachery of Judas and the denial of Peter, led to the painful revelation of those events later during the supper.

John 14:14 — insertion of "me" in this verse, as in many manuscripts, suggests that prayers might be offered directly to Jesus, as well as addressed to the Father in Jesus' name. Note the prayer of Stephen (Acts 7:59). Dummelow cited Acts 9:14; Acts 9:21 and 1 Corinthians 1:2, where "calling upon the name of the Lord" was construed by him as examples of the same thing. J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 799.

John 7:15 — promptly replying to it. This man … has the meaning of "this fellow" and was intended to place Jesus on a lower level than the rabbis and priests. Nicodemus, having a higher opinion of Christ, referred to him as "Rabbi" (John 3:2).

2 Corinthians 13:13 — considered to be the right of every Christian on earth. This word indicated clearly that Paul still considered the church at Corinth as a valid part of the larger body of Christ on earth, and that in spite of the disorders which threatened them. See 2 Corinthians 1:1, and also 1 Corinthians 1:4.

Colossians 3:17 — Lord, giving thanks to God the Father through him. Do all in the name of the Lord … This means to respect the authority of the Lord Jesus Christ in everything. The sectors in which this applies are: (1) that of personal morality and conduct; (2) the province of things done in public assemblies of Christians; (3) in the whole area of thought and action (word or deed); and (4) even in the secret purposes of the soul. In short, "do all" in the name of the Lord.

Hebrews 9:12 — once for all into the holy place, having obtained eternal redemption. Two points of superiority in the high priesthood of Christ are stressed here, these being: (1) that by a more perfect medium, his own blood contrasted with blood of animals, and (2) that in a more exalted place of the offering, in heaven itself, Christ offered his own blood, not repeatedly, but once for all. The first of these superiorities the author elaborates in the next two verses, and the second beginning at Hebrews 9:25.