Bible Commentaries

Psalms 58 overview — to us that Delitzsch has a correct understanding of it. "This Psalm belongs to the times of Absalom; and the language here does not warrant our denying it to David. That it is indeed David who speaks here is to a certain extent guaranteed by Psalms 64 and Psalms 111. The same David who wrote one of them wrote all three."F. Delitzsch, Vol. V-B, p. 179. 180. The paragraphing suggested by Kidner is adequate. I.    Tyrants Addressed (Psalms 58:1-2). II.    Tyrants

Psalms 60 overview — Valley of Salt Twelve Thousand. Shushan Eduth. This is usually translated, "The Lily of the Testimony,"J. R. Dummelow's Commentary, p. 352. which was the name of the tune or melody to which the singers fitted the words of this psalm. Psalms 45; Psalms 69; and Psalms 80 were also set to this tune. Michtam of David. "Michtam" is thought to mean that this was a "Golden Psalm"; but some have supposed that it could have been another musical instruction for the singers. David, of course, is here indicated

1 Corinthians 3:12 — doctrines, but the disciples of Christ … In no passage of scripture is the temple or church of God said to consist of doctrines, but of the disciples of Christ, who are called living stones built up of a spiritual house or temple (1 Peter 2:5-6) James Macknight, Apostolical Epistles and Commentary (Grand Rapids: Baker Book House, 1969), p. 52. In addition to the views of Macknight cited here, there is also the consideration that all of the true doctrine of Christianity is comprehensively included

1 Corinthians 7:39-40 — question Paul answered in this chapter; and the answer to this one was easy. Yes, widows might indeed marry again, but "only in the Lord." It was never intended that Christians marry unbelievers, as Paul spelled out more fully in 2 Corinthians 6:14 ff. It is a rare and exceptional thing indeed that mixed marriages between Christians and unbelievers can produce anything but sorrow. As Barclay said: One thing it must be, Paul laid down here; it must be a marriage in the Lord … Long, long

2 Corinthians 1:23-24 — lordship over your faith, but are helpers of your joy: for in faith ye stand fast. I call God for a witness … Some call this an oath; but others deny it. Even God himself, for a righteous purpose, "interposed with an oath" (Hebrews 6:17); and Paul's appeal to God as witness in this passage would seem to indicate that the prohibition of Christ in Matthew 5:34 ff should not be applied to the kind of oath (if it is an oath) in evidence here. Certainly, it would appear that courts of

2 Corinthians 13:14 — with that of Almighty God and the blessed Holy Spirit in a prayer is an allegation of his deity. Thus, as Broomall said, "This epistle opens (2 Corinthians 1:2) and ends with an affirmation of the deity of Christ." Wick Broomall, op. cit., p. 689. Grace of Christ … love of God … communion of the Holy Spirit … As Tasker said, "As the first of the three genitives here is subjective, it is probable that the other two should be construed in the same way." R. V. G.

2 Corinthians 3:1 — Onesimus. 2.    Acts 18:27, a letter on behalf of Apollos. 3.    Acts 15:23 f, a letter on behalf of Paul, Silas and others. 4.    2 Cor., a letter on behalf of Titus. 5.    1 Corinthians 16:10, a letter on behalf of Timothy. 6.    Romans 16:1 f, a letter on behalf of Phoebe. When Paul had entered upon his mission of persecution to Damascus, he requested letters from the high priest (Acts 9:2); and from the above examples

Galatians 2:1 — (Acts 15:1 ff), and that there is no need to identify it as the famine visit of Acts 11:30. McGarvey was in perfect agreement with this view; J. W. McGarvey, The Standard Bible Commentary, Galatians (Cincinnati, Ohio: The Standard Publishing Company, 1916), p. 256. and, as Harrison asked, "If the question of the admission of Gentiles into the church had been settled on the famine visit," Everett F. Harrison, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 698. why was another conference

Galatians 2:2 — Antioch was directed by divine revelation to send Paul and Barnabas on this mission. So, he could justly say that he went by revelation." James Macknight, Apostolical Epistles with Commentary and Notes (Grand Rapids, Michigan: Baker Book House, 1969), p. 122. There is also the possibility that Paul, at first, would not go, until specifically commanded by Christ to do so. It is a fact that Christ personally stood by Paul on occasions (Acts 22:18). Furthermore, Paul's reasons for going were not

Ephesians 3:14-15 — prayer back in Ephesians 3:1, but he interrupted it for the magnificent digression regarding the great mystery in Christ; now he repeated the words, "For this cause," and completed the marvelous prayer. The Jews often stood to pray (Matthew 6:5; Luke 18:11-13); but kneeling for prayer is often indicated in the New Testament, although it was not unknown at all in the Old Testament. Solomon knelt in the prayer of dedication for the temple (1 Kings 8:54). Stephen at his martyrdom (Acts 7:60),

Philippians 2:11 — Saviour. However, there are overtones of eternity in the passage, and with reference to the ultimate future, all people, high and low, good or bad, saved or unsaved "shall" surely confess Christ to the glory of God the Father. See Revelation 6:15-17. Here is the great truth that comforted and sustained the weary prisoner chained to a Roman guard; this was the reason why martyrs died with the blessed name of Jesus on their lips; and here is the basic conviction of the redeemed of all ages,

Philippians 3:10-11 — event so nobly referred to by Paul a few moments later in Philippians 3:20-21. Another Pauline reference to this is: "If we have become united with him in the likeness of his death, we shall be also in the likeness of his resurrection" (Romans 6:5). Also in 1 Corinthians 15:12-23, Paul made the resurrection of Christ, appealed to as a fact which not even the enemies of the faith could deny, to be a pledge of the Christian's own resurrection at the last day. See notes in this series on those

Joshua 12 overview — of the Trans-Jordanian (eastward) conquests of Sihon and Og by Moses and Israel and the settlement of the two and one half tribes east of Jordan, as allowed by Moses. The author here evidently had two purposes in view by his placement of Joshua 12:1-6, as suggested by Woudstra, as follows: (1) "To draw a parallel between Moses and Joshua, and (2) to stress the unity of all Israel."Marten H. Woudstra, The New International Commentary on the Old Testament, Joshua (Grand Rapids: Wm. B. Eerdmans Publishing

1 Timothy 1:8 — course of hardening and rebellion among the pre-Christian Gentile nations is fully evident in the Old Testament, the same being a divinely inspired record, a test case, an authentic example of that which always happens when a nation turns away from God. 6.    The psychology of both righteous and wicked minds is abundantly presented throughout the Old Testament, as seen in the compromises proposed by Pharaoh, the proposals to Nehemiah, etc. 7.    The richest deposit

Titus 3:12-13 — names derived from three of the most famous heathen deities. As Spence pointed out, "Artemas is from Artemis the famous tutelar goddess of Ephesus; Apollos is from the well-known sun god; and Zenas is from Zeus." H. D. M. Spence, op. cit., p. 266. Nothing is known of Zenas and Artemas except what appears here; but Apollos is mentioned a number of times in the New Testament. He came to Ephesus (Acts 18:24), teaching mightily in the Scriptures, but knowing only the baptism of John. Priscilla

Hebrews 1:4 — the hail, the thunder and the lightning. There were angels who were wardens of hell and torturers of the damned. There were destroying angels and angels of punishment. Robert L. Cargill, Understanding the Book of Hebrews (Nashville: Broadman Press, 1967), p. 10. In spite of the fact that an angel appeared to Cornelius and that an angel released Peter from prison, the visible ministry of angels was a strangely diminishing phenomenon in the early church, the emphasis going more and more to Christ and

Revelation 11:5 — explained it as the witnesses' consumption of their enemies "by the fire of truth which they proclaim"; Frank L. Cox, op. cit., p. 74. and there is surely an element of profound truth in this as indicated by Hebrews 11:17 and 2 Corinthians 2:16; but we believe that something else is indicated, namely, the providential protection of both the Word and the Church by Almighty God through Christ. God will, in the last analysis, permit no man to destroy either! Look at what happened to Herod Agrippa

Revelation 19:7 — MARRIAGE METAPHOR The marriage of the Lamb is come … "The marriage feast is the day of the Lord's Second Advent." James Moffatt, Expositor's Greek New Testament, Vol. V (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 464. The figure of marriage to represent the relationship between the Lord and his people is often used in the New Testament, but in various analogies. In Matthew 22:1-4, the Christians are guests at the wedding. In Matthew 15:1 ff, they are certain

Revelation 21:1 — And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more. (Revelation 21:1) A new heaven and a new earth … "What is promised here is the fulfillment of Isaiah 65:17; Isaiah 66:22, passages strongly ascribed by millennarians to the thousand years." Albertus Pieters, Studies in the Revelation of St. John (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1954), p. 330. One of the unsolvable mysteries

Revelation 9:13 — the end. No! "They repented not" (Revelation 9:21)! "In each series, there are seven, and yet they are one. Any characteristic thought that appears in one, may be carried through all its members." Charles H. Roberson. op. cit.. p. 61. A voice from the horns of the golden altar … Frequently in Revelation we encounter this voice of authority, always indicating the will of God himself. The fact of the voice's coming in this instance from the horns of the golden altar shows