Bible Commentaries

Genesis 4:14 — the world was populated, alleging that some redactor placed it here where it allegedly contradicts what was written in the preceding chapter. Of course, if such a thing really happened, the "redactor was nothing but an ignorant blunderer."Ibid., p. 126. Of course, the true explanation was cited under Genesis 4:2, above.

Psalms 28 overview — excellent titles which have been suggested by writers, we have chosen this one by Kyle Yates.Wycliffe Bible Commentary of the Old Testament, Old Testament, p. 505. The organization of the psalm is simple. There are just two divisions: (1) The Prayer (Psalms 28:1-5); and (2) The Answer (Psalms 28:6-9). The ancient title which has come down to us identifies this as "A Psalm of David"; and Barnes assures us that, "There is no need for doubting the correctness of the inscription."Albert Barnes' Commentary on

Isaiah 26 overview — FURTHER PROPHECIES ON THE JUDGMENT "In several respects Isaiah 26 parallels Isaiah 25, and so reinforces its message."The New Layman's Bible Commentary, p. 788. No other scripture in the Old Testament surpasses this in providing comfort for God's people in time of distress by a contemplation of future blessings;

Zechariah 7 overview — statements which indicate that the prophet's words were actually those of Jehovah."Clinton R. Gill, Minor Prophets, Zechariah (Joplin, Missouri: College Press, 1971), p. 308. The six parts of the answer are: 1.    Zechariah 7:4-7 2.    Zechariah 7:8-14 3.    Zechariah 8:1-7 4.    Zechariah 8:9-13 5.    Zechariah 8:14-17 6.    Zechariah 8:18-23 Only two of these responses are given

Luke 24:21 — was buried about sunset on Friday, there is no way that these men would, on Sunday, have said, "This is now the third day since." Sunday was not the third day since Friday; but it was the third day since Thursday. See the chart under Luke 22:2. Their mention of this would seem to imply their remembering Jesus' promise about "rising again the third day," but rather vaguely and without conviction that it would indeed occur.

Luke 7:20-21 — cometh, or look we for another? In that hour he cured many of diseases and plagues, and evil spirits; and on many that were blind he bestowed sight. Jesus' answer to John was twofold, including: (1) a demonstration of his messianic power (as here), and (2) a verbal reiteration of it in the next two verses. John the Baptist performed no miracles (John 10:41); and this outflashing of Jesus' miraculous power must have been very impressive to John's disciples; but Jesus went beyond this and quoted the prophecy

John 10:17 — for the sheep and that of the shepherds' doing so in the metaphor. These are: (1) Jesus' death is altogether voluntary, but not like the shepherd's involuntary death while fighting against a robber. The shepherd might indeed die, but not willingly. (2) Christ's death actually saves the sheep eternally, whereas the death of a shepherd would only hasten the death and destruction of the sheep. (3) Christ will lay down his life, but with a purpose of taking it up again, something no earthly shepherd

John 14:15 — redemption. He who does not love cannot be saved. Love, not faith, is the fulfilling of all the commandments, as stated here. Paul went so far as to declare that one might possess "all faith" and yet find it worthless without love (1 Corinthians 13:2). The reason why "faith alone" cannot save is that "faith alone," by any definition, is faith without love. Also, there is no special brand of faith exempted from Paul's all-inclusive "all faith." Faith without love or

John 2:1 — third day … is the third day after Nathaniel became a follower of Jesus; and, in this implied connection with Nathaniel, there is the probable explanation of how Jesus and his disciples came to be invited. Nathaniel was a native of Cana (John 21:2); and the small size of the village makes it quite easy to suppose that he was certainly acquainted with the bridegroom, or even a relative. Also, Cana was only eight or ten miles northeast of Nazareth.

Acts 13:32-33 — raised up Jesus; as also it is written in the second Psalm, Thou art my Son, this day have I begotten thee. The second Psalm … Some ancient manuscripts read "in the first Psalm," due to some third-century Psalters combining Psalms 1, 2, making both together the first Psalm. G. H. C. MacGreggor, op. cit., p. 180. Thou art my Son … God's recognition of Jesus as his Son was emphatic upon the occasion of his baptism (Matthew 3:17 and parallels); but Jesus had been the only begotten

Acts 17:2 — preaching primarily to Jews in the synagogue. "This was followed by an indefinite period of preaching in the house of Jason, his host." E. H. Trenchard, A New Testament Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1969), p. 321. Acts 17:2 must be understood to mean that he worked for three weeks among the Jews, and afterward turned to the Gentiles, among whom he labored for three or four months. J. R. Dummelow, op. cit., p. 841. Where a knowledge of the Scriptures permitted

Acts 25:26 — after examination had, I may have somewhat to write. No certain thing to write … This was what was bugging the procurator. Why not write the facts, namely, (1) that having found Paul innocent, he did not have the moral guts to release him, and (2) that not having the courage to tell the Jews, he had tried to persuade Paul to go up to Jerusalem and be tried by the Sanhedrin, Festus of course looking on. One has to admit that such a truthful report would probably have provoked his immediate recall.

Acts 6:6 — appears to be that the apostles here endowed the Seven with miraculous powers. To view the laying on of hands as a mere ceremony of ordination is incorrect. For more elaborate discussion of the laying on of hands, see my Commentary on Hebrews, Hebrews 6:2.

Acts 9:15-16 — words from the great prophecy of Isaiah regarding the new name to be borne by God's children. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name (Isaiah 62:2). Thus, Paul was specifically named in this passage, upon the occasion of his baptism, as the name-bearer of the new name that God would give unto his people. See under Acts 11:26.

1 Corinthians 15:22 — consequence of Christ's resurrection. Some would limit the "all" to them that are in Christ, leaving the wicked without any prospect of resurrection; but the total teaching of both Old Testament and New Testament is against such a view. Daniel 12:2 and John 5:28-29 teach the resurrection of all people, both the wicked and the righteous; and this, of course, is the obvious sense of "all" here which means the same in both clauses. As Barnes said, other interpretations are contrived "through

1 Corinthians 15:45 — So also it is written, The first man Adam became a living soul. The last Adam became a life-giving spirit. For an extended discussion of the similarities and contrasts between Adam I and Adam II, see my Commentary on Romans, pp. 205-212. Of course, there were far more contrasts than similarities between Adam and Christ; but the position that each holds as head of the natural creation (of man) on the one hand, and head of the spiritual creation on the other is similar. The passage

2 Corinthians 11:30 — If I must needs glory, I will glory of the things which concern my weakness. This verse should be understood retrospectively as well as prospectively. It flies like a banner over all that Paul mentioned in this entire section through 2 Corinthians 12:10. The great spiritual power of Paul was inherent in the strength through weakness which marked his whole life. As Hillyer wisely observed: "In this verse, Paul looks back to the experiences he has just catalogued. A `boastful'

Galatians 3:13 — Christ redeemed us from the curse of the Law, having become a curse for us: for it is written, Cursed is every one that hangeth on a tree. The quotation is from Deuteronomy 21:23; and, since Christ was crucified on "the tree" the curse of the Law rested upon the Saviour and Redeemer of all mankind, and this in spite of the fact that Jesus our Lord was the unique and only person of all time who ever kept the totality

1 Thessalonians 1:2 — boundless love the apostle had for humanity. You all … is the simple plural "you" and need not necessarily be understood in the technical sense of "absolutely everyone." True, Paul mentioned "each one of you" in 2 Thessalonians 1:3; but even there the meaning is hyperbolic. We … This is usually construed as the editorial "we," meaning "I," but there are instances in his writings where this pronoun is used to include all of the apostles

1 Timothy 6:19 — laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed. Laying up in store … This is exactly what we should have expected the author of 1 Corinthians 16:2 to have written; and here is the obvious meaning of "both" references. The one doing the "laying" is the Christian, from "lay by HIM in store." The words "for themselves" identify both Scriptures as being related