Bible Commentaries

Matthew 13:1-2 — HEAVEN(ALSO, THE REASONS FOR PARABLES) On that day Jesus went out of the house and sat by the seaside. And there were gathered unto him great multitudes, so that he entered into a boat, and sat; and all the multitude stood on the beach. (Matthew 13:1-2) On sitting down to teach with the audience standing, see under Matthew 5:1. Dummelow and others believe "the house" in this case was that of Peter and Andrew in Capernaum. For the Sermon on the Mount, Christ went to the hills; but on this

Matthew 4:17 — And from that time began Jesus to preach, and to say, Repent ye; for the kingdom of heaven is at hand. Christ's first preaching has a ring similar to that of John the Baptist (Matthew 3:2). Repentance was the prime need of that generation. People had grown hard and indifferent to spiritual values. John's great call to repentance had been heeded by many, but significantly the leaders of the people despised John and set his teachings at

Mark 4:36 — them. Even as he was … This means that: The disciples sailed off with him just as he was in the boat from which he had been teaching the people; and they did not wait to provide any accommodations for the passage.W. N. Clarke, op. cit., p. 302. And other boats were with them … This very important detail indicates: (1) that the great audience on land was supplemented by a considerable number who approached in boats to hear the Lord, and (2) that there were other witnesses of the great

Mark 6:1 — disciples follow him. (Mark 6:1) His own country … refers to Nazareth, located some fifteen miles from Capernaum. That was the home of Joseph and Mary; there Jesus grew up; and from its name the Lord came to be called a "Nazarene" (Matthew 2:23; Mark 1:24). "It derives its celebrity from its connection with the history of Christ.C. E. W. Dorris, The Gospel according to Mark (Nashville: The Gospel Advocate Company. 1970), p. 138. Mark did not name Nazareth in this verse but used a

John 16:18 — and easy familiarity of some whose very prayers seem to be saying, "Look, Old Buddy, Buddy, we want you to bless us." The question troubling the apostles was the apparently contradictory statements (1) that Jesus would go to the Father, and (2) the declaration that "in a little while" they should see him. It should be observed that the statement of Jesus, "Because I go to the Father," in the previous verse was actually quoted from his words in John 16:10. The proximity

John 7:24 — replied to the ignorant denial of some of the people that there was any plot to kill him. By openly discussing the charge on which they sought to put him to death, Jesus did two things: (1) showing that the multitude was ignorant of the truth, and (2) exposing the falsity of the charge on which they wanted to kill him.

Acts 19:17 — magnified. The tremendous results which followed the discomfiture of the ambitious "seven sons" was brought about by the widespread interest in a place like Ephesus in magical arts of witchcraft, etc. In Shakespeare's COMEDY OF ERRORS (Acts 1, Scene 2, lines 97ff), one finds the following description of Ephesus: They say this town is full of cozenage, As, nimble jugglers that deceive the eye, Dark-working sorcerers that change the mind, Soul-killing witches that deform the body, Disguised cheaters,

Acts 2:36 — that God hath made him both Lord and Christ, this Jesus whom ye crucified. All the house of Israel … There seems to be good reason to understand these words as being addressed not to the dwellers in all those countries mentioned by Luke (Acts 2:8-12), but to the Jews of the Holy City itself, there being no evidence that the Diaspora had taken any hand in the rejection of Christ. This justifies the conclusion that the "speaking" of all the Twelve in languages they had never learned,

Acts 5:12 — were all with one accord in Solomon's Porch. THE SUCCESS OF THE APOSTOLIC MISSION Two results of the utmost importance came from the mighty signs and wonders done by the Twelve, these being (1) their power and authority were vastly strengthened; and (2) the forward thrust of Christianity was greatly augmented. We agree with Hervey who noted that the miracles were wrought "exclusively by the hands of the apostles." A. C. Hervey, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans,

Romans 15:7 — Wherefore receive ye one another, even as Christ also received you, to the glory of God. Paul wrote in 14:2 that "God hath received him," and here that "Christ also received you," the same being another example of the manner in which Paul used the terms God and Christ almost interchangeably, and making it absolutely clear that Paul received

Romans 7:16 — But if what I would not, that I do, I consent unto the law that it is good. This is an appeal to the conscience as a witness that God's law is holy and good, as affirmed in Romans 7:12. When people violate God's law, the inevitable feelings of guilt are sufficient evidence that the law is spiritual and holy. Hodge made the consent mentioned in this verse, the consent that the law is good, to be the ground of supposing the person in

Romans 8:31 — him, with all that implies. God appears in this verse, not as a detached or disinterested judge, but as a helper, protector, and benefactor. As Paul put it, For it is God who worketh in you both to will and to work, for his good pleasure (Philippians 2:13).

Romans 9:24-25 — Even us whom he also called, not from the Jews only, but also from the Gentiles? As he saith also in Hosea, I will call that my people, which was not my people; And her beloved that was not beloved. Romans 9:24 concludes the long question that began back in Romans 9:22 with the words "What if …" The import of this long interrogation is "Who should think it extraordinary, or something to wonder about, that God would at last reject that

1 Corinthians 10:3 — drinking his blood in the manner of John 6:54-58. John Wesley said that this spiritual food was "typical of the bread which we eat at Christ's table." John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco. Dummelow noted that "Only here in the New Testament are the two Sacraments mentioned side by side," J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 907. giving three reasons why the term

Philippians 4:19 — his riches in glory in Christ Jesus. Hendriksen made a distinction between God's general providence over all of his creation, including even plants and animals, and "the very special providence of which believers are the objects," Ibid., p. 210. applying the latter to the Philippians as promised in this verse. Paul's teaching in 2 Corinthians 9:6-10, coupled with this emphatic blessing upon the Philippians, surely supports such a view. However, as Hendriksen further commented on this: This

2 Timothy 1:7 — 464. Fearfulness … Timidity and cowardice are also implied by this word. "Christians do not need to have such feelings, for God wishes them to be strong in the Lord and in the power of his might (Ephesians 6:10)." E. M. Zerr, Bible Commentary, 2 Timothy (Marion, Indiana: Cogdill Foundation, 1954), p. 187. Power and love and discipline … At least two of these are named as "fruit of the Spirit" (Galatians 5:22). They are standard earmarks of Christian character.

Hebrews 10:37 — For yet a very little while, he that cometh shall come, and shall not tarry. This is a partial quotation from Habakkuk 2:3 which reads, "For the vision is yet for an appointed time, but at the end it shall speak and not lie: though it tarry, wait for it; because it will surely come, it will not tarry." The import of this exhortation is that whatever may seem

Hebrews 12:22 — poetic name for Jerusalem, the name of the eminence upon which the city was built, and which enshrined the deepest emotional affection of the whole Hebrew nation. The prophets had extolled the word of the Lord as going forth from Mount Zion (Isaiah 2:3); it was toward Mount Zion that the captive Daniel had prayed in Babylon; and even Jesus Christ referred to it as the "city of the great King" (Matthew 5:35).

1 Peter 5:9 — reading in the ASV shows that this should be translated "the faith," and thus be understood objectively as "the Christian faith," not as a sinner's subjective "trust/faith." The same sufferings … See under 1 Peter 5:2. Who are in the world … There is a poignant suggestion in this that being "in the world" was one and the same thing as being under Nero and his persecution. Someone has said that in the times of the Caesars, the world itself was but

Jude 1:16 — Epistles (New Century Bible) (Edinburgh: T. C. and E. C. Jack, 1901), p. 340. Another analysis of this verse was given by Wallace which pointed out the numerous charges against the evil men enumerated in this single verse: (1) they are grumblers; (2) they are complainers; (3) they are malcontents; (4) their sole guide is their lusts; (5) they are noisy boasters; and (6) all that they do is directed to procuring some personal benefit for themselves. How many on earth today are described by this