Bible Commentaries

Exodus 17 overview — Two events are recorded in this chapter: (1) Water from the Rock (Exodus 17:1-7); and (2) the repulsing of the Amalekites (Exodus 17:8-16). There is a remarkable likeness in the record of these episodes, despite the radical differences. WATER WAR The danger (Exodus 17:1-3). The danger (Exodus 17:8). The deliverance (Exodus 17:4-6). The deliverance (Exodus 17:9-13). The memorial names

Psalms 147 overview — PRAISING GOD FOR ISRAEL'S RETURN TO JERUSALEM The scholars are somewhat perplexed about the unity of this psalm. The Septuagint (LXX) makes a separate psalm out of Psalms 147:12-20; Yates found, "Three psalms (Psalms 147:1-6; Psalms 147:7-11; and Psalms 147:12-20) compressed into one, "Wycliffe Old Testament Commentary, Old Testament, p. 550. as did also Briggs and Ballard. However, as Allen, a very recent scholar pointed out, "There are patterns running through the psalm

Jeremiah 32 overview — palace, where, it seems, Jeremiah enjoyed some privileges. A broad outline of the chapter is: (1) a statement of the historical situation (Jeremiah 32:1-5); (2) Jeremiah was commanded to purchase a field in Anathoth, which he promptly did (Jeremiah 32:6-15); (3) perplexed by what God had commanded him to do, and perhaps entertaining some doubt, the prophet poured out a long prayer to God (Jeremiah 32:16-25); (4) God's first answer (Jeremiah 32:26-35; (5) God's second answer (Jeremiah 32:36-44).

Ezekiel 32 overview — FINAL CHAPTER AGAINST EGYPT WITH ORACLES (6) Ezekiel 32:1-16 AND (7) Ezekiel 32:17-32 This chapter has the final two of seven oracles against Egypt in Ezekiel 29-32. The first of these, Ezekiel 32:1-16 is a prophecy of the, "Monster of Egypt, caught, slain and devoured."Anton T. Pearson in Wycliffe

Amos 9 overview — entails the final and total destruction of both Jewish kingdoms, as such, including even the overthrow of the Jerusalem temple, accounted as sacred by all Israel (Amos 9:1-4). The certainty of this was emphasized by means of Amos' third doxology (Amos 9:5-6). The vaunted position of the Jews as God's chosen people, a fact the Jews had mistakenly interpreted as a perpetual heavenly endorsement of their earthly, secular monarchy, is announced as being solemnly withdrawn by the Lord in the announcement that

Deuteronomy 5 overview — the so-called "differences" between the two as follows: (1) hortatory additions; (2) more definite and emphatic statement; (3) raising of wife's status; (4) humanitarian motive for observing sabbath; (5) additional incentive for honoring parents; and (6) the addition of "ox," "ass," "manservant," and "woman servant," to the list of Exodus 20:10.D. R. Scott, Abingdon Bible Commentary (New York: Abingdon Press, 1929), p. 325. Several of these alleged differences disappear altogether upon a full understanding

Romans 9 overview — love for his own nation, and showing his appreciation of what God had done through them (Romans 9:1-5). (2) God's rejection of Israel, due to their rejection of the Messiah, was shown to be consistent with God's promises and his sovereignty (Romans 9:6-24). (3) The rejection of Israel was specifically foretold by the Jewish prophets (Romans 9:25-29). (4) Conclusions from this line of reasoning (Romans 9:25-30). Lard called this chapter "emphatically the artistic chapter of the Letter." Moses

2 Corinthians 7:1 — Having therefore these promises, beloved, let us cleanse ourselves from all defilement of the flesh and spirit, perfecting holiness in the fear of God. This is a reiteration of the command to "be ye separate" (2 Corinthians 6:17), only here it is reinforced by Paul's appeal to the promises certified to the Corinthians because of their status as God's true temple. Holiness in the fear of God … Only those who are holy shall see God (Hebrews 12:10; Hebrews 12:14). Absolute

Philippians 1:6 — Paul with confidence concerning their ultimate destiny. As Hendriksen put it: Your perseverance in sympathetic participation in the work of the gospel (Philippians 1:5) has convinced me that you are the objects of divine preservation (Philippians 1:6). These two must not be separated William Hendriksen, op. cit., p. 51. It is true that God did foreordain and predestinate such souls to eternal life; but there was absolutely nothing in God's so doing to compel the Philippians to be such souls! That

2 Timothy 1:3 — praying. Before leaving this verse, it should be noted again that "Paul always maintained that the gospel was the divinely ordained sequel to Judaism; not a new religion, but the fulfillment of the "promise made of God unto our fathers' (Acts 26:6)." Newport J. D. White, Expositor's Greek Testament, Vol. IV (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 153. Carl Spain also agreed with this: "Paul was not guilty of propagating some illegal religion in the name

2 Timothy 4:3 — For the time will come when they will not endure the sound doctrine; but, having itching ears, will heap to themselves teachers after their own lusts; For the time will come … The use of "for" here and in 2 Timothy 4:6 cites two reasons for Paul's urgent charge, these being (1) apostasy so often foretold is present (potentially) even in Timothy's time, and indeed at all times, and (2) the grand old warrior Paul will very soon have departed from this life. Thus there

Hebrews 10:20 — subject to change or decay, being thus eternally new; and it is a LIVING WAY because: (1) it is through the eternally living Saviour that access exists, not through blood of dead animals; (2) it leads to newness of life for them that travel in it (Romans 6:4); and (3) it provides a way of living that culminates at last in eternal life, contrasting with all other ways which may be described as dead, dead-end streets that lead only to the grave. Through the veil, that is to say, his flesh is a reference

Hebrews 4:10 — sorrows; and for countless travelers from time to eternity, there must be frequent emotion, if expressed or not, which contains the cry of the Psalmist, "O that I had wings like a dove! for then would I fly away and be at rest" (Psalms 55:6); or the hope of Job to be where "the wicked cease from troubling, and the weary be at rest" (Job 3:17). The thought of ceasing from his own works, on the part of the Christian, is also intriguing. If God is resting from his works, what is

James 1:16-17 — southward or northward, giving the seasons, and many other variations are suggested by these words. By contrast, "there is no variation with God." In him, "there is no shadow cast by turning." "I Jehovah change not" (Malachi 3:6). In the current era, men have been concerned by what they are able to hurl into space, such as orbiting satellites and space stations; but it is not by anything that men may hurl upward that they may expect redemption, for "every good gift"

James 4:15 — that. If the Lord will … "This, it seems, is not an Old Testament expression." J. W. Roberts, op. cit., p. 141. It is found, however, a number of times in the New Testament: Acts 18:21; Acts 21:14, 1 Corinthians 4:19; 1 Corinthians 16:7, and in Hebrews 6:3. The use of this expression in daily speech was once common among Christians, even their writings frequently carrying it in the form of D.V. ("Deo volente"); but this extensive usage has been discouraged and diminished

1 John 1:10 — If we say that we have not sinned, we make him a liar, and his word is not in us. If we say … These repeated expressions (1 John 1:6; 1 John 1:8; 1 John 1:10) indicate the principal stream of the apostle's thought in this section. He is still dealing with evil heresies that had encroached upon the Christian fellowship. If we say that we have not sinned … This is the most blatant

1 John 1:2 — John 1:1). This life manifested … Moffatt was doubtless correct in capitalizing "Life" in both verses. "Manifested" is a term frequently used in the New Testament of the appearance of the Son of God in flesh (1 Timothy 3:16, 1 Peter 1:20, 1 John 3:5; 1 John 3:8). It is further illuminated by the counterpart of it in the gospel, "The word became flesh and dwelt among us" (John 1:31). John also used the same word to describe the resurrection appearances of Jesus

Jude 1:12 — the unwary mariner might suffer shipwreck. Love-feasts … The love-feast mentioned here "still appears to be one with the eucharistic assembly,"John A. T. Robinson, Redating the New Testament (Philadelphia: The Westminster Press, 1976), p. 172. and therefore not the type which was mentioned by Tertullian as continuing into the fourth century. This, according to Robinson, suggests something near a mid-century date (61-62 A.D.) for Jude. Essential to the success of these evil poachers

Jude 1:4 — had been their beginnings, the evil men were at that time "ungodly," a favorite word with Jude. The Greek word [@asebeia] (ungodly) "is found 4 times in Romans , 3 times in Timothy and Titus , 1 time in 1 Peter , 2 times in 2 Peter, and 6 times in Jude."Delbert R. Rose, op. cit., p. 432. "They had corrupted the concept of the grace of God so as to make it a cover for blatant immorality."Ibid. These heretics are here indicted in four charges: (1) they entered secretly;

Revelation 17:10 — The word continue means remain; and Hendriksen declared that the emphasis is on remain." William Hendriksen, op. cit., p. 204. "In the language of the Apocalypse, this entire gospel age is but a little while (Revelation 11:2-3; Revelation 12:6; Revelation 12:14; Revelation 13:5)." Ibid. This dispensation is indeed only "a little while" as it relates to eternity and to all the things of God. Plummer also agreed that, "This short space (as in KJV) describes the remainder