Bible Commentaries

Exodus 28:6-14 — context, it is clear enough that some kind of garment is meant, an article of the "holy garments" designed for Aaron, the soon-to-be-named high priest. There are instances, however, in the O.T., where, "an image of some sort is indicated (Judges 8:24-35; Judges 17:5; Judges 18:14; and Hosea 3:4)."B. Davie Napier, The Layman's Bible Commentary (Richmond, Virginia: John Knox Press, 1963), p. 113. "To be stones of memorial" The symbolism of these indicated that when the High Priest fulfilled his mission

Psalms 59:1-5 — circumstances of trial to which the godly are exposed."H. C. Leupold, p. 440. "Workers of iniquity" David here pleads for deliverance because of the character of his foes. (1) They are evil workers (Psalms 59:2); (2) they are bloodthirsty men (Psalms 59:3), and (3) David has never wronged any of them. "Not for my transgression… nor my sin… without my fault" This is a three-fold protestation of innocence on David's part. As Dummelow noted, this may not be taken as proof of David's being

Isaiah 14:1-2 — Jewish ideas (particularly Christianity) shall penetrate and subdue mankind generally, and that among such converts to Christ there will be those peoples who once had enslaved the Jews."The Pulpit Commentary, p. 14. There is a prophecy in Revelation 3:9 in which God foretold that racial Jews would "come and worship before the feet of the Church in Philadelphia," not literally, of course, but as beautifully explained by James Moffatt's Translation of the Bible (1929). Throughout the ages many faithful

Ezekiel 36:25-31 — ISRAEL "Ye shall be clean from your filthiness… a new heart will I give you… I will put my Spirit within you" As Pearson analyzed this cleansing of Israel, it consisted of three steps: "(1) the forgiveness of sins; (2) regeneration; and (3) the reception of the Holy Spirit."Anton T. Pearson in Wycliffe Bible Commentary (Chicago: Moody Press, 1962), p. 753. Significantly, none of these was available under the Law of Moses. Only under the gracious terms of the New Covenant has there ever

Deuteronomy 31:1-8 — their fathers to give them; and thou shalt cause them to inherit it. And Jehovah, he it is that doth go before thee; he will be with thee, he will not fail thee nor forsake thee: fear not, neither be dismayed." "And Moses went and spake" (Deuteronomy 31:1). Alexander is correct in the affirmation that "this does not mean that Moses went anywhere!"W. L. Alexander, The Pulpit Commentary, Deuteronomy (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 479. A similar passage in the N.T. is, "Jesus

Mark 14:12 — passover? On the first day of unleavened bread … The Jewish Passover always began at sundown on the 14th of Nisan, the following day, the 15th of Nisan, actually being the Passover day. The first day of unleavened bread was the preceding day, the 13th of Nisan (beginning at sundown on the 12th of Nisan). Since Christ died at the same hour the paschal lambs were being slain, that is, at 3:00 p.m. on the 14th, the event Mark mentioned here took place on the afternoon of daytime Nisan 13. Of course

Luke 1:67 — word, as used in the New Testament, is not limited in meaning to the mere prediction of future events. Paul, a close friend of Luke, said, "He that prophesieth speaketh unto men edification, exhortation, and consolation" (1 Corinthians 14:3). Of course, the foretelling of the future is also part of the meaning. Filled with the Holy Spirit … The inspiration and infallible accuracy of what Zacharias said in this circumstance is affirmed by such a declaration as this. THE BENEDICTUS The

Luke 12:46 — eyes of men, it shall nevertheless come to pass as the Lord promised. Cut him asunder … means "to punish with terrible severity."J. S. Lamar, op. cit., p. 181. This is a very strong word, bringing to mind such passages as Daniel 2:5; 3:39, etc., in which offenders in ancient times were literally cut in pieces. The use here is a metaphor for the utmost in severity. The next two verses were probably intended by Jesus to soften somewhat the terrible metaphor he had just used. Severely

Luke 17:30 — away from the scene of Judgment before it occurred."Everett F. Harrison, Wycliffe Commentary (Chicago: Moody Press, 1971), p. 249. Paul indicated that the same will be the case with Christians when the final Disaster falls (1 Thessalonians 4:13-18). Other analogies which we are perhaps justified in drawing are: (1) faith will virtually have ceased on earth; (2) men will be busy in the same old ways, pursuing their same old interests; (3) materialism will have won the minds of men; (4) the

John 1:24-25 — which caused the greatest perplexity in John's questioners. The extensive mass cleansing of the whole nation through repentance and baptism clearly suggested the great cleansing that had been prophesied by Ezekiel of the times of the Messiah (Ezekiel 36:25; Ezekiel 37:23); why then was John doing it if indeed he was not Christ nor the kind of forerunner they expected to precede the Christ? This query shows that they had missed completely the implication of John's quoting Isaiah 40:3, in which he made

John 1:4 — to sinful and fallen humanity appears in this. Beginning at the gates of Eden, God laid down the program of instruction and revelation designed for the enlightenment of all people, and the guidance of all people into the way of eternal life (Genesis 3:15). Although the Adamic fall is not mentioned here, it is implied through the identification of man's source of light, being not within himself, but derived from the Saviour. Only they are enlightened who know the life in Christ; all others are in

John 14:16 — interpolations! After listing a few so-called arguments, he asserted: This confirms our thesis: the five Paraclete sayings do not belong in the original text of the farewell discourses. They are alien entities in the course of both dialogues (John 13—14, and John 15—16). Hans Windisch, The Spirit-Paraclete in the Fourth Gospel (Philadelphia: Fortress Press, 1968), p. 3. And what is the evidence that supports such a thesis? Absolutely none whatever, as a glance at Windisch's so-called

John 2:16 — indicates the unique sonship of Jesus. and focuses on the Messianic import of this event of cleansing. As Hunter noted, "The cleansing is far more than a Jewish reformer's act; it is a sign of the advent of the Messiah."A. M. Hunter, op. cit., p. 33. In Malachi 3:1 f, it is written: "The Lord whom ye seek shall suddenly come to his temple … but who may abide the day of his coming? … and he shall purify the sons of Levi." Also, in Zechariah 14:1, we have, "And there

Acts 10:25 — of: (a)    worshiping God (Matthew 4:10; John 4;:21f; 1 Corinthians 14:25; Revelation 4:10, etc.). (b)    worshiping Christ (Matthew 2:2; Matthew 2:8; Matthew 2:11; Matthew 8:2; Matthew 9:18; Matthew 28:9; Matthew 28:17; John 9:38; Hebrews 1:6, etc.). (c)    worshiping a man (Matthew 18:16). (d)    worshiping the dragon (by men) (Revelation 13:4). (e)    worshiping the beast (Revelation 13:4; Revelation 13:8; Revelation

Acts 2:38 — refute this text, many passages of the New Testament should be studied in connection with this. In this series of commentaries, extensive teaching on this doctrine will be found as follows: my Commentary on Mark, Mark 16:16; my Commentary on John, John 3:5; John 8:30, and John 12:43; my Commentary on Hebrews, Hebrews 1:2; Hebrews 9:14; and my Commentary on Romans, Romans 3:22; Romans 3:24, and Romans 10:11, etc. One other common misunderstanding and it concerns this: Ye shall receive the gift of the

Joshua 13:1-7 — drive out from before the children of Israel: only allot thou it unto Israel for an inheritance, as I have commanded thee. Now therefore divide this land for an inheritance unto the nine tribes and the half tribe of Manasseh." "Thou art old" (Joshua 13:1). "Joshua was 110 years old the year he died (Joshua 24:29); so he must have been more than 90 years old at this time."Merrill F. Unger, Unger's Commentary on the Old Testament, Joshua (Chicago: Moody Press, 1981), p. 300. If one wonders why the age

1 Thessalonians 1:10 — the apostles believe and teach that the Second Advent would occur in their generation, at a time immediately in the future? The answer to that question is negative. Jesus himself declared that he himself did not know the day nor the hour (Matthew 24:36); least of all could any apostle have pretended to know. Christ emphatically declared, "Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done (Mary's anointing) shall be spoken of for a memorial

Hebrews 1:2 — contrast in the manner of God's speaking to the Hebrew prophets and in that "at the end of these days" is vivid indeed. Their revelation came piecemeal, here a little and there a little, line upon line, precept upon precept (Isaiah 28:10-13); the revelation for the new covenant was brought in one vast body of truth. The old system was communicated through many persons, the new through the Son alone; and a proper understanding of that epic truth will dispel forever any notion that there

Revelation 14:13 — words here are "in the Lord," a little phrase which, with its equivalents "in him," "in whom," etc., occurs no less than 169 times in Paul's writings alone, John Mackay, God's Order (New York: The Macmillan Company, 1953), p. 59. besides dozens of other references. This truth alone emphatically stresses the overriding importance of it. To be "in Christ," of course, is to be in spiritual union with Christ; but the word of the New Testament repeatedly states

1 Samuel 10:1-8 — that. (1)    He would meet two men near the tomb of Rachel who would give him word that the asses had been found. (2)    He would meet three men at the oak of Tabor going up to worship at Bethel; and they would give him two loaves of bread. (3)    He would meet a band of prophets, playing instruments of music and prophesying. (4)    The Spirit of the Lord would come mightily upon Saul, and (5)    Saul himself would prophesy. Of course,