Bible Commentaries

Exodus 2 overview — Christ. The story of his birth (Exodus 2:1-10) is followed by an account of his killing of an Egyptian and the flight to Midian (Exodus 2:11-16). A summary of his forty years in Midian is given (Exodus 2:12-22), and the last three verses (Exodus 2:23-25) set the stage for Exodus 3. THE BIRTH OF THE DELIVERER The account of Moses' birth is related so simply, so casually and matter-of-factly that it becomes quite easy to overlook the over-ruling providence of God which underlies and controls every

Exodus 32 overview — The episode of The Golden Calf Apostasy of Israel is recorded in this chapter, some six paragraphs being devoted to the narrative: (1)    the making of the calf (Exodus 32:1-6); (2)    Moses' intercession on behalf of Israel (Exodus 32:7-14); (3)    the wrath of Moses (Exodus 32:15-20); (4)    Aaron's excuses (Exodus 32:21-24); (5)    the

Exodus 39 overview — This chapter details the making of: (1)    the Ephod (Exodus 39:1-5); (2)    the Breastplate (Exodus 39:8-21); (3)    the Robe of the Ephod (Exodus 39:22-26); (4)    the fine Garments of the priests (Exodus 39:27-29); (5)    and the

Job 29 overview — God. "This chapter is part of Job's continuing recourse to God, a reiteration of his first complaint. It is the first of a trilogy that consists of: (1) a description of Job's former exaltation (Job 29), (2) a description of his present humiliation (Job 30), and (3) a final protestation of his innocence (Job 31)."Wycliffe Old Testament Commentary, p. 481. "In the whole circle of Job's lamentations this is perhaps the most affecting."The Expositor's Bible, Vol. 14, p. 320. It cannot fail to touch the

Psalms 122 overview — dependable contradiction of this either in the psalm itself or in the opinions of critics. Current scholars usually assign it to some pilgrim, and some even identify it with the post-exilic period; but the fact of Jerusalem being "builded" (Psalms 122:3) is opposed to that view. Of course, scholars intent on establishing a theory merely change "builded" to "rebuilt," (without authority, we might add). Dahood found a single word in the psalm which he thought certified a very late date; but how do they

Jeremiah 44 overview — the passage of considerable time. Chapter divisions are: (1) Jeremiah warned the Jews that disobedience would bring upon them the same fate that befell Jerusalem (Jeremiah 44:1-7); (2) he declared that idolatry would destroy them (Jeremiah 44:8-10); (3) sword, famine and pestilence are threatened (Jeremiah 44:11-14); (4) the people declare that they will continue to worship the Queen of Heaven (Jeremiah 44:15-19); (5) Jeremiah refutes their false arguments (Jeremiah 44:20-23); (6) Jeremiah gave a

Mark 1 overview — expressions being straightway. The entire first year of our Lord's ministry is presented in this first chapter. He summarized the ministry of John the Baptist (Mark 1:1-8), related the baptism of Christ (Mark 1:9-11), and recorded the temptation (Mark 1:12-13) in the first brief section of things preparatory to Jesus' ministry. He then immediately launched into his narrative of the Lord's ministry principally in the vicinity of Capernaum (Mark 1:14—4:34), the following events being related in this

John 14 overview — reassured his chosen ones, loving them, encouraging them, and protecting them in every way possible. Before leaving the scene of the supper, he spoke the words of this chapter concerning: (1) the Father's house, (2) the Way, the Truth, and the Life, (3) the Comforter, and (4) the eternal necessity of what he was about to do.

Hebrews 11:29 — from the human point of view was impossible. There are several things of great interest here: (1) The same sea which delivered Israel swallowed the Egyptians. (2) All Israel were baptized unto Moses in the cloud and in the sea (1 Corinthians 10:2). (3) The agency by which God wrought that wonder is revealed as a "strong east wind" (Exodus 14:21). The Red sea deliverance stands as a type of Christian baptism, marking the boundary between the Egypt of sin and the wilderness of probation,

Hebrews 13:15 — through oral testimony. It has been repeatedly revealed in Hebrews that a Christian's conversation, in the last analysis, is not merely a measure of his devotion but also a means of increasing both his own faith and that of others. (See under Hebrews 3:13.) Every hour of every day the child of God should seek occasions to speak humbly and lovingly of the wonderful blessings in Christian service, of the love and mercy of God, of God's goodness, and of the peace and joy in believing.

Hebrews 8:3 — are above question, namely, J. B. Phillips, in his "Letters to Young Churches," who translates thus, "It follows, therefore, that in these holy places this man has something that he is offering." Phillips' New Testament (Hebrews 8:3). This cannot be correct, because our author rejects any idea of a continual offering on the part of our Lord who offered his blood "once for all" (Hebrews 7:27). Bruce noted that the tense and mood of the Greek verb "to offer" in

James 1 overview — lacking in nothing." In this chapter, the following requirements for those who would be perfect are advocated: (1) be joyful in trials (James 1:2-4); (2) in ignorance and uncertainties, let the Christian pray in faith without doubting (James 1:5-8); (3) in economic disparities, the rich and the poor alike are to rejoice at their new status in Christ (James 1:9-11); (4) God is not to be blamed for temptations, but the source of temptation must be recognized as lying within Christians themselves; (5)

James 5:5 — and their pleasures, called here "nourishing their hearts" and (b) to the forthcoming destruction of Jerusalem, called here "a day of slaughter," the Old Testament expression meaning "the day of God's judgment" (Isaiah 34:6; Ezekiel 21:15); and let it be noted that the day had already arrived. Their sins continued in a day of slaughter, that is, up until the very moment of the impending judgment. As Carson put it, "They were like animals gorging themselves on the

2 Peter 2:20 — with Hebrews 6:6, "quenching the Spirit" (1 Thessalonians 5:19), "the sin unto death" (1 John 5:16), being "dead while alive" (1 Timothy 5:6), etc., that is, the state of having committed "an eternal sin" (Mark 3:29). The apostate teachers in view in this chapter are in a state of total rejection of Christ, having thereby committed the sin against the Holy Spirit, called by Mark, "an eternal sin." For full discussion of this, see in my Commentary on

2 Peter 3:6 — interrupt the steady rhythm of the earth. He did it once and certainly can do it again. (2) The excessive wickedness of men caused the first interruption, and it is logical to believe that excessive wickedness will be counteracted by another interruption. (3) It is quite easy for God to do such a thing. It was the mere word of God that created all things. Only a word brought the flood. Only another word will bring another judgment. (4) The flood came upon the promise of God to Noah that it would be done.

1 John 4:18 — here presents one after another "all but impossible levels of Christian attainment";Amos N. Wilder, op. cit., p. 286. (1) the love of all people with a self-sacrificing love like that of Christ; (2) the living of a life free from every sin; (3) confidence in the hour of the final judgment when people are pleading for the rocks and the mountains to fall upon them; and (4) the banishment of all fear; and notice that last phrase made perfect in love. Is this anything less than the total God-like

Jude 1:17 — But ye, beloved, remember ye the words which have been spoken before by the apostles of our Lord Jesus Christ; Jude in this may have had reference to 2 Peter 3:2, where almost the same sentiments are similarly expressed. Some have tried to make the language here mean that the age of the apostles was past when this was written; but Robinson pointed out that, "This need not imply the end of the apostolic

Revelation 17:7 — world." A. Plummer, op. cit., p. 416. The angel seems to have wondered at John's wonderment, because "there were sufficient marks to identify the harlot," Ibid. Very similar descriptions of Judah, a type of the church, in Jeremiah 2 and Jeremiah 3 should have made it plain to John. He should have been able to read in the vision the truth that just as the old Israel had apostatized and crucified the Christ, the church of Christ also, in the lapse of years, would fall from her high calling and

Revelation 18:15-16 — already occurred, saying, "After it has happened, men are still able to stand afar off and watch the smoke of their burning." G. B. Caird, op. cit., p. 227. The events here are not after the end; they are before it. See under Revelation 18:3. "There is something almost pathetic about these laments. In every case, the lament is not for Rome, but for themselves." William Barclay, op. cit., p. 164.

Revelation 21:10 — away in the Spirit to a mountain great and high, and showed me the holy city Jerusalem, coming down out of heaven from God, A mountain, great and high … John had needed no such vantage point as this for viewing the great whore (Revelation 17:3); but it was only from such a lofty pinnacle as this that he could behold the glory of the Lamb's wife. "The heavenly city is to be described only from an exalted viewpoint, perhaps the high point of faith." Leon Morris, op. cit., p. 249. Coming