Bible Commentaries

Proverbs 6:20-35 — view that there are two different kinds of sexual misbehavior spoken of in this passage, namely cohabiting with a professional prostitute and committing adultery with a neighbor's wife. This is supported by the fact that "the strange woman" (Proverbs 6:24 KJV) cannot be applied to a neighbor's wife; and "one emendation reads for a harlot's sake," a translation that Kidner rejected on the grounds that, "The RSV shrugs off the first (harlotry) in a manner that is hardly true."Tyndale Old Testament Commentaries,

Leviticus 20:27 — or a woman that hath a familiar spirit, or that is a wizard, shall surely be put to death: they shall stone them with stones; their blood shall be upon them." It seems strange that this verse should appear here instead of being placed in Leviticus 20:6, and some critics affirm that it is displaced. This, of course, is not impossible, and we might add that it is valid Scripture no matter where it is placed in the text. We notice it here, where we find it. The sin of consulting practitioners of the

Isaiah 53:4-6 — for us that he suffered. Note the emphatic recurrence of the word "our," as in our griefs, our sorrows, our transgressions, our peace, and our healing. "The atoning significance of the suffering is expounded here."The New Bible Commentary, Revised, p. 618. Right here is the vital heart of Christianity: The case of Adam's race was hopeless. All had sinned and fallen short of God's glory. The penalty of sin is death, and the justice of God required that the penalty be paid; otherwise all of the human

Isaiah 55:1-3 — everlasting covenant with you, even the sure mercies of David." "Everyone that thirsteth" "It is not improbable that Jesus had his eye on this very passage when he pronounced the blessing upon those who hunger and thirst after righteousness (Matthew 5:6)."Albert Barnes' Commentary, Vol. II, p. 297. The great misunderstanding here is simply that of supposing that the wonderful blessings of the grace and mercy of God are unconditional! Another error is that of limiting the conditions to conform to human

Isaiah 8:5-8 — These were the waters that fed the pool of Siloam at which pool Jesus gave eyesight to the man born blind (John 9). (See our discussion of this in Vol. 4 of the New Testament Series of Commentaries, p. 252.) A careful study of Genesis 49:10; Isaiah 8:6, and John 9:7 reveals that Shiloh, Shiloah, and Siloam are actually the same word gradually changed through the ages. Shiloh in Genesis is a poetic name for Messiah, but the Septuagint (LXX) in Isaiah 8:6 rendered the word Siloam, and Christ revealed

Jeremiah 33:14-18 — from their sins and cleansed in the blood of Christ. "Unto him that loved us, and washed us from our sins, in his own blood, and made us kings and priests unto God and his Father; to him be glory and dominion forever and ever. Amen." (Revelation 1:5-6, KJV). KINGS AND PRIESTS UNTO GOD These are Christians, called by the apostle Peter "a royal priesthood" (1 Peter 2:9), and of whom the prophecy declares that "They live and reign with Jesus Christ a thousand years!" (Revelation 20:6). And just who

Luke 1:27 — f). The house of David … Commentators have sometimes troubled themselves over the applications of these words, whether to Joseph or to Mary; but they surely apply to both. That Mary was also of the house of David, as a comparison with Luke 1:69 shows, Luke would fully prove by the genealogy which he introduced a little later (Luke 3:23 f). The virgin's name was Mary … This is the same as Miriam and was a common name for daughters in those times, and ever since. CONCERNING THE VIRGIN

Luke 19:5 — woman, that she had been healed, that she was a woman of faith, and that he would save her soul) (Mark 5:30). But Jesus perceiving their reasonings, answered and said unto them, Why reason ye in your hearts? (Luke 5:22). But he knew their thoughts (Luke 6:8). But when Jesus saw the reasoning of their heart, etc. (Luke 9:47). Furthermore, the incident before us, as well as that in Luke 22:10, makes it absolutely certain that the Gospel authors intended that we should understand that Jesus was omniscient.

Luke 22:67-69 — priest phrased the question thus: "Art thou the Christ the Son of the Blessed?" And to this, Jesus replied, "I am, and ye shall see the Son of man sitting on the right hand of power and coming with the clouds of heaven" (Mark 14:61-62). Christ preferred to answer the question which permitted the imperial "I AM" reply, rather than the type mentioned here, to which he replied differently. If I tell you, ye will not believe … Jesus had indeed told them hundreds

Acts 1:21 — truth of Christ's mission, the acceptance of his sacrifice, the consequent forgiveness of sins, and all man's hopes of eternal life, turn upon it. A. C. Hervey, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishers, 1950), Acts, p. 6.

Acts 1:25 — his appointment evidently influenced the rendition as in English Revised Version (1885). The Greek word [@parabaino], which means "transgression," is in the Greek text; Vine's Greek Dictionary (Old Tappan, New Jersey: Fleming H. Revell, 1962), Vol. IV, p. 149. and it should most certainly appear in the English, thus making it crystal clear that sin resulted in the fall of Judas from a spiritual condition and from an office, both of which he once possessed. His own place … Hervey

Acts 2:17 — John 2:18. The day of Pentecost, therefore, ushered in the "last days"; but the meaning is compound. (1) Those were the last days in the sense of this being the final dispensation of God's grace to men, the same thought appearing in Mark 12:6. (2) Those were the last days in the sense that Israel's day of grace was running short. Their long and repeated rebellions against God were soon to culminate and become final in their rejection of Christ. (3) Those were last days in the sense that

Acts 8:2 — Strong agreement is felt with Orin Root who said, "The brethren honored their first martyr, although in so doing they made themselves targets of the continuing persecution." Orin Root, Acts (Cincinnati, Ohio: Standard Publishing Company, 1966), p. 55. It is true, of course, that the term "devout" is used only four times in the New Testament; H. Leo Boles, Commentary on the Acts (Nashville: Gospel Advocate Company, 1953), p. 122. and this, more than anything else, has supported

Romans 2 overview — God's eternal, intrinsic righteousness is the theme Paul was developing in the latter part of Romans 1 and in the first 16 verses of this chapter, that part in chapter 1 being concerned with God's righteousness in dealing with Gentiles, and the first 16 verses here referring to another class of persons, the non-Christian Jews. God's inclusion of Israel, along with the entire

Romans 2:7-8 — indignation. Here is another unequivocal declaration of a master principle underlying God's judgment, the fifth in this passage: I.    God will reward well-doing and punish disobedience. These verses connect closely with Romans 2:6 and show the manner of God's judging people according to their works. Together, these verses declare dogmatically that well-doers shall inherit eternal life and that the disobedient shall receive wrath and tribulation. Whiteside saw a definition of

Romans 3:9-10 — KJV, "proved," for he is about to do this from scripture. He has charged them with being under sin. The phrase is very striking: "Not merely sinners, but under the empire of sin" (Liddon). It occurs again with equal force in Romans 6:14; Romans 7:14 and Galatians 3:22. This is the first occurrence of the word "sin" out of nearly fifty places in Romans 1—8. The various New Testament words for "sin" are deeply significant. The most familiar and frequent of

Joshua 13:1-7 — for discharging that duty at once."Robert Jamieson, Jamieson, Fausset, and Brown's Commentary, Joshua (Grand Rapids: Zondervan Publishing House), p. 1532. "Joshua 13:2-3 name the still unconquered areas in the south, and Joshua 13:4-5, and Joshua 13:6 name those in the north."F. C. Cook, Barnes' Notes, Joshua (Grand Rapids: Baker Book House), p. 382. "Sihor" (Joshua 13:3). "This word originally referred to the Nile river. Here, however, it is located east of Egypt and apparently designates the southern

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

2 Timothy 2:11-13 — not" (Galatians 1:20; Romans 9:1; 2 Corinthians 11:31; 1 Timothy 2:7). Also, one of these affirmations is just as Pauline as the other. If we died with him … "This is the death which occurs in baptism" Ibid., p. 793. (see Romans 6:3-5). Dying with Christ is a metaphorical reference to denying one's self, contrition and repentance experienced at the time of being baptized "into his death." There are also legal implications of the most profound character connected with

Hebrews 9:13-14 — himself which he had before the world was, and which during his earthly ministry was conjoined with his human nature. This distinction between the flesh of Christ and his Spirit appears in three other New Testament references, Romans 1:3-4; 1 Timothy 3:16; and 1 Peter 3:18. Barmby's note on this reads: In all these passages, THE SPIRIT is that divine element of the life of Christ, distinct from the human nature which he assumed of the seed of David, in virtue of which he rose from the dead. J. Barmby,