Bible Commentaries

Genesis 1:1 — not merely a beginning of life, or of material things, but a beginning of ALL THINGS. "God created" The word for "God" here is "[~'Elohiym]," a plural term, and by far the most frequent designation of the Supreme Being in the O.T., being used almost 2,000 times.Thomas Whitelaw, the Pulpit Commentary, Genesis, Vol. 1 (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 2. Despite the plurality of this name, it is connected with verbs and adjectives in the singular. Thus, in the very first

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

Leviticus 24:5-9 — new ones provided is pointed squarely at the weekly communion of the saints in Christ at the Lord's Table in his kingdom. Note that it was not to be skipped, but observed continually on a WEEKLY basis. It was vitally a part of the covenant (Leviticus 24:8). Unger noted this as follows: The frankincense was burned at the end of each week (instead of the loaves) in order that Aaron's sons might feast on the loaves, as we do memorially of Christ's death and second coming in the Lord's Supper.Merrill

Numbers 13 overview — This chapter has a record of the sending out of the spies to survey 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

Malachi 3:1 — messenger of the covenant whom ye desire, behold, he cometh, saith Jehovah of hosts." Homer Hailey provided this accurate interpretation of what is actually stated here: "Jehovah's response to their question, "Where is the God of justice?" (Malachi 2:17), is that He himself will come, and suddenly. But before he comes, he will send his messenger to prepare the way before him. This promise of a messenger rests on Isaiah 40:3-5: The voice of one that crieth, Prepare ye in the wilderness the way of

Acts 1:8 — "rejected the counsel of God against themselves" (Luke 7:30), it must be allowed that if any of the apostles had done such a thing, they never could have received the promised Spirit. This same teaching is even more clearly evident under Acts 2:38, which see. Since the apostles had already complied (through their baptism) with one of the principal prerequisites of receiving the Holy Spirit, Jesus naturally omitted reference to any conditions here, except, of course, that of their remaining

Romans 1:16 — resurrection on the third day, according to the scriptures (1 Corinthians 15:3-4). By extension, this gospel of Christ is the sum total of divine revelation in the sacred scriptures, that is, the Bible, and is composed of: (1) facts to be believed; (2) commandments to be obeyed; and (3) promises to be accepted. It is a gospel which must be received as the word of God (Acts 17:11), a gospel which must be believed (as stated in this verse); and it is a gospel that must be obeyed (2 Thessalonians 1:8).

Romans 6:22 — new birth (baptism) is the condition upon which justification is dependent; and the SPIRIT (the Holy Spirit of promise) is the instrument of God in the believer's heart which leads to his sanctification. The fruit of the Spirit is given in Galatians 5:2; Galatians 5:23, and such fruit constitutes sanctification, being in fact exactly the same "fruit" Paul mentioned in this verse. The differentiation being made here is that the baptismal element of the new birth is retrospective, looking to

2 Corinthians 4:2 — works of the devil at the time of his conversion to Christ. As Farrar put it: "We renounced them once and forever at our baptism." F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, 2 Cor., p. 89. Hidden things … craftiness … deceitfully … Rather than viewing this as Paul's defense of himself from criticism imputing such devices to him by his enemies, it is preferable, as Kelcy did, to see this as Paul's allusion

Joshua 24:8-13 — thy sword, nor with thy bow. And I gave you a land whereon thou hadst not labored, and cities which ye built not, and ye dwell therein; of vineyards and olive yards which ye planted not do ye eat." Holmes stated that, "`Fought against Israel' (Joshua 24:9) should be omitted, because Balak did not join battle with Israel."Samuel Holmes, op. cit., p. 255. Such an opinion overlooks the near identity between Moab and Midian at that time in history. Numbers 31:8 reveals that five kings of Midian were slain,

Joshua 3 overview — typical nature of the historic movement of Israel across the Jordan River into the Promised Land. The narrative here weaves together a number of very important elements: (1)    the elevation of Joshua in the estimation of the people; (2)    the function of the ark of the covenant and the priests who carried it; (3)    the beginning of the crossing, its continuation, and its conclusion; (4)    the erection of two memorials

Colossians 2:13 — through baptism into death that like as Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life (Romans 6:4). Wherefore if any man be in Christ, he is a new creature; the old things are passed away (2 Corinthians 5:17). Even in the sequence of verses before us, baptism is mentioned in Colossians 2:12 and the being made alive in the next verse, where it logically belongs. Before leaving these three verses, it is proper to note certain widespread,

1 Thessalonians 4:16 — to the meaning of such things. The Second Advent will also be with the clouds of heaven (1 Thessalonians 4:17), the same having been mentioned at the time of the Ascension (Acts 1:9-11), with the metaphor being changed to "flaming fire" in 2 Thessalonians 1:7, and with the Saviour himself having stressed the same thing (Luke 21:27). THE NEED OF THE SECOND ADVENT If the human race is to survive the known and postulated fate of the terrestrial earth, it can only be by the supernatural intervention

1 Timothy 1:1-2 — letter was not just a friendly substitute for a confidential chat, a tete-a-tete; even though its tone is naturally cordial, for a friend is indeed writing a friend. The letter rises above the purely human level. William Hendriksen, Commentary on 1 and 2 Timothy and Titus (Grand Rapids, Michigan: Baker Book House, 1957), p. 49. The so-called Pastorals are canonical Scripture binding upon the whole church of God on earth, and fittingly, they carry the apostolic seal. Of Christ Jesus … There is

Hebrews 1:5 — For unto which of the angels said he at any time, Thou art my Son, This day have I begotten thee? and again, I will be to him a father, And he 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

Hebrews 13:1 — shorter verses of the Bible but worthy indeed of standing thus alone as a divine injunction of the greatest importance. Westcott divided the various exhortations listed in this chapter into the three categories of: (1) social duties (Hebrews 13:1-6); (2) religious duties (Hebrews 13:7-17); and (3) personal instructions of the author (Hebrews 13:18-25). Significantly, love of the brethren stands at the head of the list of all obligations. BROTHERLY LOVE Our brother! He stands before us, like ourselves,

Hebrews 3:1 — calling, consider the Apostle and High Priest of our confession, even Jesus. Holy brethren is the third term of endearment already used in this epistle to describe God's people, the other two being "sanctified" and "sons" (Hebrews 2:11-13). That mortal man should be considered holy is due to the imputation of Christ's righteousness and to their having received the gift of the Holy Spirit subsequent to their being baptized into Christ (Acts 2:38). Thus their holiness was not in

Judges 2:16-23 — emerges right here: A judge would rise up whom God would bless in His deliverance of Israel from oppression, but as soon as that judge died, Israel soon relapsed into their customary wickedness. Why did God keep on delivering them? The answer is in Judges 2:18. The Lord simply had pity upon His oppressed people. It should be noted that the various deliverances provided by God's blessing through the Judges were not related in any manner whatever to any merit on Israel's part. Such things as God's character,

1 Samuel 13:1 — belongs to the preceding chapter and carries the meaning that what is related there took place in the first year of Saul's reign; and that the second clause means that the events of 1 Samuel 13 took place in the second year of his reign.Adam Clarke, Vol. 2, p. 247. This appears to be an improbable solution. However, it does not seem at all likely that the inspired author here was attempting to give the age of Saul at his accession to the throne and the number of years that he reigned, following the pattern

1 Samuel 31:8-13 — these things with the body and the armor of Goliath. "1 Chronicles 10:10 says that the Philistines fastened Saul's head to the temple of Dagon; but this was probably the one in Ashdod (1 Samuel 5:1-5), because Samson wrecked the one at Gaza (Judges 16:27; Judges 16:30)."Ibid. "They put his armor in the temple of Ashtaroth" "This was doubtless the famous temple of Venus in Askelon mentioned by Herodotus as the most ancient of all her temples, hence, the special mention of Askelon (2 Samuel 1:20)."Albert