Bible Commentaries

Jeremiah 46:20-24 — city. On this account, the identification of Egypt here as a "heifer" is thought to be sarcastic. "Hired men… like calves of the stall" "Egypt's mercenaries were but as fat calves in the hands of the butcher!"The New Bible Commentary, Revised, p. 653. They probably ate well, looked good, and made a beautiful parade; but they were worthless as fighting men. "The sound thereof shall go like the serpent" The serpent was sacred to one of the most prominent Egyptian gods; and this symbol of the whole

Jeremiah 49:14-18 — series of commentaries for a full discussion of Obadiah. Obadiah is not the only prophet who gave pronouncements of God's wrath upon the Edomites. Others are Ezekiel 25:12-14; Ezekiel 35:1-15; Joel 3:19; Amos 9:12; Isaiah 21:11-12; Isaiah 34:5-7; Isaiah 63:1-6. So far I have already commented upon all of these (except the ones in Ezekiel). To all of these, of course, there must also be added the prophecies against Edom through the prophet Jeremiah. "Sodom and Gomorrah and the neighbor cities" What is

Jeremiah 50:41-46 — ones of the flocks; surely he shall make their habitation desolate over them. At the noise of the taking of Babylon the earth trembleth, and the cry is heard among the nations." Jeremiah 50:41-43 here are the same as in Jeremiah 49:19-21 and in Isa. 6:22-24. See my comments there. "Many kings shall be stirred up (against Babylon)" "At the time Jeremiah wrote this, he could not have known the composition of the invading force against Babylon."J. A. Thompson, The Bible and Archeology (Grand Rapid,

Ezekiel 32:11-16 — Sherman did the same thing in his march to the sea, during the Civil War. "Their rivers to run like oil" This is the only instance of the use of this particular metaphor in the Bible. "These `rivers of oil' were symbols of ethical blessedness (Job 29:6 and Deuteronomy 32:13)." Keil applied this to the righteous rule of Nebuchadnezzar; but Plumptre believed there are echoes of the future Messianic kingdom in the passage.E. H. Plumptre in the Pulpit Commentary, p. 167. "The rivers of oil here are not

Hosea 10:5 — We reject as irresponsible the affirmation that the plural "calves" here is inaccurate, "because probably only one image was set up in each place,"W. R. Harper, International Critical Commentary Hosea (New York: Charles Scribner's Sons, 1905), p. 346. or that, "The plural was used here with indefinite generality."C. F. Keil, op. cit., p. 129. In the first place, as Hailey pointed out, there were two of these calves, one at Dan, the other at Bethel; and, furthermore, it cannot be ruled out that the

Hosea 8:13 — any acceptable loyalty to himself. Nothing was left except to order the punishment. As dramatically stated in Hosea 8:3, "Let the enemy pursue him." "They shall return to Egypt" "Egypt is merely a type of the land of bondage, as in Hosea 9:3; Hosea 9:6."C. F. Keil, op. cit., p. 115. All of the redemptive work of God's calling and development of Israel will be nullified. They began as a nation of slaves; very well, they shall become so again. Given also noted the figurative nature of this expression: "The

Zechariah 10:6 — including both Judah and Joseph (Ephraim, or northern Israel) accept the Son of God and become his followers. "Saving the house of Joseph" cannot mean putting them in the saddle of another godless state. "This of course, in its entirety (Zechariah 10:6) depicts God's attitude toward his church, also the New Testament Church; but, as to form, the statement is cast in terms of conditions as Zechariah found them in the land in his day."H. C. Leupold, op. cit., p. 196. There was nothing in the history

Zechariah 3:1 — The interpreting angel did not introduce visions, his function being that of explaining them. "Joshua the High Priest" That this Joshua held the office of High Priest when Zechariah prophesied is apparent from Haggai 1:1; Ezra 5:2; and from Zechariah 6:11, in which passage he appears again. "Before the angel of Jehovah" Keil's analysis of the persons appearing here appears to be correct: "He" in Zechariah 3:1 is Jehovah, and not the mediating angel, for his work was to explain the visions to the prophet,

Zechariah 4:7 — meaning. "He shall bring forth the top stone" The Hebrew text does not make it clear, exactly, what is meant by the top stone; and perhaps Dean is correct: "It is better to take it as the corner stone, to which we know great importance was attached (Job 38:6; Psalms 118:22). There is no Biblical instance of any top stone or of its erection being celebrated. It may be a mere metaphor for the completion of the work."W. J. Deane, op. cit., p. 40. The good and encouraging news to Israel contained in this word

Zechariah 9:14-15 — version and many others. Matthew Henry rendered like it is, "They shall drink blood and make a noise as through wine."Matthew Henry, Commentary, Zechariah, p. 1447. Leupold concurred in this, adding that, "we have a metaphor."H. C. Leupold, op. cit., p. 186. As far as we can determine, the only metaphor connected with drinking blood that refers to Christianity points to John 6:53. This bold application of practically all of this chapter to the triumph of Christianity under the Lord Jesus Christ must certainly

Zechariah 9:7 — drank blood (of their enemies) was that they might inherit the bold, warlike qualities and strength of their enemies. Christians, in the most startling metaphor of the New Testament, drink the blood of Christ that they might have eternal life (John 6:53). It is impossible to deny the connection in these references. "I will take away… blood… abominations" means that God will destroy their paganism "He shall be a remnant" means that descendants of the Philistines shall become Christians.

Malachi 3:14 — ages have confronted it and have been perplexed by it. There is only one answer; and it is the same in the Psalm, or in Malachi, or always. "It was too painful for me, Until I went into the sanctuary of God, And considered their latter end" (Psalms 73:16-17). "Their latter end" If this life alone constituted the sum and total of all being, then it would have to be allowed that there are many situations in which the wicked clearly have an advantage. However, the Word of God teaches that there is a judgment

Matthew 10:40-42 — heavenly reward. On the other hand, the least of good works, even a cup of cold water, "in his name," is sure of eternal acceptance and credit. This was the forerunner of the doctrine of "binding and loosing" set forth in Matthew 16:19. The utmost heavenly concern for the apostles and their message is seen in the fact that even a single cup of cold water given to them shall not lose its reward. These little ones is a term of endearment spoken by Christ of the Twelve. One may suppose

Matthew 16:5-6 — not yet come; (2) that his signs were not "from heaven," but from earth; (3) that the demons he exorcised were, in truth, cast out by the power of the devil; (4) that he was a violator of sacred traditions; (5) that he profaned the sabbath; (6) that the Scriptures "proved" the Messiah could not come from Galilee, but from Bethlehem (John 7:41); (7) that none of the rulers of the people believed on him (John 7:48); (8) that they KNEW him to be a sinner (John 9:24); (9) that he was

Matthew 18:7 — Scriptures MUST be fulfilled (Luke 22:37), and they MUST be preached (Mark 13:10). The apostles found this heavenly MUST written against them also (Acts 1:21-22); elders MUST be blameless (1 Timothy 3:8); preachers MUST forbear striving (2 Timothy 2:24-26); all worshipers MUST worship in Spirit and in truth (John 4:24); all who desire salvation MUST believe (Hebrews 11:6), MUST be saved in the name of Christ (Acts 4:12), MUST repent (Luke 13:3), and MUST be baptized (John 3:7). In death, there is an

Matthew 2:2 — thus given a worldwide circulation at least a quarter of a millennium before Christ was born. Dummelow noted that "Synagogues existed through the east; … at Damascus, nearly all the women were proselytes."J. R. Dummelow, op. cit., p. 626.<.footnote> The Messianic hope is mentioned by the Roman historians, Suetonius and Tacitus, the latter actually stating that the prophecies were fulfilled in the birth of Titus!Adam Clarke, Commentary, article on Matthew (London: Mason and Lane,

Matthew 20:17-19 — shall deliver him unto the Gentiles to mock, and to scourge, and to crucify: and the third day he shall be raised up. THE THIRD PROPHETIC ANNOUNCEMENT OF JESUS' PASSION In the two previous prophetic announcements of his impending Passion, in Matthew 16:21 and Matthew 17:22-23, Christ had revealed the following details of his approaching death and resurrection: Death would be accomplished in Jerusalem.Scribes would have a part in it.Chief priests would be involved.The elders of the people would also

Matthew 22:31-33 — with their fundamental trouble, namely, a failure to believe the Old Testament as God's word. Christ, then, in the presence of the multitude, made an argument for immortality of the soul, basing it absolutely upon what "God said" in Exodus 3:6. The argument is bold, plain, and easily understood. Since God used the present tense in that Old Testament passage, saying, "I AM" instead of "I WAS," etc., it means that Abraham, Isaac, and Jacob are still living. This is a most

Matthew 6:19 — more. This hungry pursuit of wealth, or any earthly achievement, pierces the pursuer through with many sorrows, temptations, and snares, as well as thrusting him into many foolish and hurtful lusts "which drown men in perdition" (1 Timothy 6:9-10). In addition to this, there is the uncertainty of earthly treasures. Christ here mentioned moth and rust and thieves, elementary sources of loss which have hardly changed since our Lord spoke these words. Riches make themselves wings and fly away

Mark 1:6-8 — the New Testament, the others being: (1) the baptism unto Moses (1 Corinthians 10:2), (2) that of sufferings (Mark 10:38-39), (3) that for the dead (1 Corinthians 15:29), (4) that of fire (Matthew 3:11), (5) that of John the Baptist (Acts 19:3), and (6) that of the great commission (Mark 16:15-16; Matthew 28:18-20). For fuller discussion of the ministry of John the Baptist, as related by Matthew, see Commentary on Matthew, (Matthew 3:1-14) pp. 23-31.