Bible Commentaries

Exodus 4:27-28 — place at Sinai, or Horeb. Yes, God had directed Aaron exactly on how to arrive there, just as He did for the messengers of Cornelius who were directed to the house where Peter was staying with "Simon the tanner, whose house was by the seaside" (Acts 10:6). In this chapter, we have followed the interpretations of those who view the appointment of Aaron as Moses' spokesman as a qualified demotion of the mighty Lawgiver, but, before leaving it, the pertinent comment by Ellison should be considered. It

Psalms 105 overview — been unable to find any authentic information about either the author or occasion of this psalm. After an introduction in the first five verses, the psalm mentions with thanksgiving and gratitude the covenant with Abraham; Isaac and Jacob (Psalms 105:6-12); God's guidance of Israel into Egypt and out (Psalms 105:13-23); His goodness to them during times of oppression (Psalms 105:24-25); God's deliverance of them from Egypt by Moses and Aaron (Psalms 105:26-38); His mercies in the wilderness (Psalms

Psalms 17:6-9 — under the shadow of thy wings, From the wicked that oppress me, My deadly enemies that compass me about." In these verses, David mentioned the fact that God would hear him, a truth established by countless times when God had indeed heard him (Psalms 17:6), and he also mentioned God's lovingkindness (Psalms 17:7), indicating here that David's appeal is premised and grounded, "Upon the Covenant Love of God who has time and again revealed himself as the Saviour of those who take refuge in him from their

Psalms 18:15-17 — allows such an understanding of it. At the blast of the breath of his nostrils. Again from Ash, "This line implies divine wrath."Ibid. Indeed it does; and again we have another element of the Final Judgment, "The great day of his wrath" (Revelation 6:17). Verses 16 and 17 have the psalmist's statement of God's saving him, drawing him out of many waters, etc. The "many waters" here are a "reference to the psalmist's enemies."Ibid.

Psalms 29:10-11 — Jehovah sitteth as king forever. Jehovah will give strength to his people; Jehovah will bless his people with peace." "Jehovah sat as King at the Flood" (Psalms 29:10). "The word for Flood here is significant, for it is found elsewhere only in Genesis 6:11, and only of the Flood in the days of Noah."Derek Kidner, Vol. 1, p. 127. That event, of course, was a great judgment upon all mankind; and here we have another evidence of something more being intended here than the mere description of a violent

Psalms 7 overview — CUSH A BENJAMITE) Addis believed that this Psalm was once two Psalms and that they have been welded together. The first five verses and the last six have the story of an innocent man, slandered, persecuted, and pursued with hatred; "and in Psalms 7:6-11 personified Israel asks for justice at God's hands, and begs him to summon all nations to the great assize (The Final Judgment), that they may attest the Divine Sentence that declares Israel innocent."W. E. Addis, Peake's Commentary on the Bible

Isaiah 55 overview — Kidner stated that, in Christian terms, "The Calvary of Isaiah 53 is followed by the growing church of Isaiah 54, and the gospel call of Isaiah 55."The New Bible Commentary, Revised, p. 619. We can find no agreement whatever with commentators who try to restrict the application of this chapter to the return of the exiles from Babylon. Every word of the chapter is Messianic. Cheyne's chapter heading here was as follows: "An affectionate

Habakkuk 2 overview — Habakkuk in the revelation that the great new world power (Babylon) would be no better, in any sense, than was Assyria; and God's answer consisted of five terrible woes pronounced against the great wicked state that would destroy Judea: Woe 1 (Habakkuk 2:6-8), Woe 2 (Habakkuk 2:9-11), Woe 3 (Habakkuk 2:12-14), Woe 4 (Habakkuk 2:15-17), and Woe 5 (Habakkuk 2:18-19). These woes had the effect of describing, not merely Babylon, but all of the successive heads of the great Scarlet Beast of Revelation 13.

John 15:14 — his followers far better than any servant deserves to be treated. My Father … Christ often used the first person possessive in speaking of the Father, a use not allowed to disciples who were instructed to pray, "Our Father" (Matthew 6:9). A clear implication of Jesus' Godhead is in this distinction. All things that I heard from my Father … Jesus' revelation was complete; and, in its completeness, it was delivered to the apostles, who were enabled to remember it completely

Romans 13:12 — passage, having reference to the same time, means "at the present time, in the gospel age." The armour of light … is one of Paul's favorite metaphors for the gospel of Jesus Christ, which he called the "whole armour" in Ephesians 6:13-17). In that exceptional passage, Paul made the "whole armour" to be the truth, or the gospel of salvation. Even in the piece-by-piece consideration of the armor, their intimate connection with and identity with the word of God is evident.

Romans 5:9 — the judgment of wrath against sin. Thus Paul was still pursuing his master theme of God's righteous character. Griffith Thomas observed that: It is very striking that after Romans 5:1, all mention of faith is suddenly dropped until Romans 9:30 (Romans 6:8 does not really apply). This omission is all the more remarkable because of the prominence of faith up to this time, the verb having appeared at least five times and the substantive twenty-seven. Griffith Thomas, op. cit., p. 152. This very significant

Galatians 6:6 — group of things Paul stressed. It means financially support your teachers. Conybeare made the meaning clearer by capitalizing Word, Conybeare and Howson, The Life and Epistles of St Paul (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1966), p. 492. showing that not all teachers are indicated but that teachers of the Word of God are meant. Howard observed that the word here rendered "communicate" is [@koinoneo], meaning to share, or participate, even as a partner. R. E. Howard,

1 Thessalonians 3 overview — Timothy was sent back to Thessalonica (1 Thessalonians 3:1-12). Silas was sent to another part of Macedonia (Berea?) (Acts 18:5). Paul left Athens and went to Corinth (Acts 18:1). Both Silas and Timothy joined Paul at Corinth (Acts 18:5; 1 Thessalonians 3:6). This epistle was written shortly after the reunion of the three in Corinth. Ronald A. Ward, Commentary on 1 and 2 Thessalonians (Waco, Texas: Word Books, Publisher, 1973), p. 81. It will be noted that many details are omitted, but the above sequence

Hebrews 11:16 — (although, judged in regard to some of their sinful actions, God might well have had ample reason to be ashamed of some of them), even consenting to be known historically as "the God of Abraham, and the God of Isaac, and the God of Jacob" (Exodus 3:6). For he hath prepared for them a city is in the prophetic tense; that is, a future thing that God will do is spoken of as already done. Another example is "I loved him and called my son out of Egypt" (Hosea 11:1). Speaking of the same city

Hebrews 11:34 — might not choose to deliver them, they nevertheless refused to worship the king's image, knowing they would certainly be thrown into the fiery furnace. Of those who escaped the edge of the sword must be reckoned Elijah (1 Kings 19:2 ff), Elisha (2 Kings 6:31 ff), and Jeremiah (Jeremiah 36:19; Jeremiah 36:26) who escaped, in turn, the swords of Jezebel, Jehoram, and Jehoiakim. Alas, some did not escape, as Hebrews 11:37 indicates. From weakness were made strong brings to mind the progression of Gideon

Hebrews 4:13 — taken out, and their backbone was cleft. This is the import of the original word. Then they were divided into quarters; so that outwardly and inwardly they were fully exposed to the eye of the priest, in order to a thorough examination (Leviticus 1:5-6); and, being found without blemish, they were laid in their natural order upon the altar and burnt. A. B. Davidson, The Epistle to the Hebrews (Edinburgh, Scotland, 1882), p. 96. Here then is the explanation of the image in the author's mind that caused

1 Peter 1:17 — "Who without respect of persons judgeth according to each man's work." According to each man's work … This teaching is not peculiar to Peter; Paul declared that "God will render to every man according to his works" (Romans 2:6). The notion that being under the grace of God, and being saved by grace through faith, nullifies Scriptures such as these is extremely erroneous. Pass the time of your sojourning in fear … Another strand of the epistle's thought surfaces again

Judges 3:31 — expressed doubt that Shamgar was an Israelite, due to the particular name by which he was called, and if this was the case, it might account for the fact that so little is recorded concerning his deliverance of Israel. Deborah mentioned Shamgar in Judges 5:6.

Revelation 2:14-15 — fornication. So hast thou also some that hold the teaching of the Nicolaitans in like manner. The teaching of Balaam … "Evidently this error of Balaam was the chief principle of the sect of the Nicolaitans." Merrill C. Tenney, op. cit., p. 60. "The teaching of Balaam is merely John's opprobrious name for the teaching of the Nicolaitans" G. B. Caird, op. cit., p. 39. The nature of their teaching is clear enough. They advocated participation in pagan worship, eating things sacrificed

1 Samuel 9:11-14 — blessing of the meal is seen in the Qumran literature and in the Lord's Supper."Wycliffe Old Testament Commentary, op. cit., p. 281. In this connection, Willis pointed out that, "To bless the sacrifice is the same as giving thanks for it, because Luke 9:16 says, `Jesus blessed the loaves and fishes,' and John 6:11 says that, `He gave thanks for them.'"John T. Willis p. 106.