Bible Commentaries

Leviticus 10:1-7 — transgressed the divine command regarding the altar fire by offering unholy fire before God. In Hebrew, the expression is literally `strange,' or `foreign' fire."Ronald E. Clements, Broadman Bible Commentary, Vol. 2, Leviticus (Nashville: Broadman Press, 1972), p. 29. This established the principle that when God has commanded a specific action, the doing of something else additionally or instead of what he commanded is the worst form of disobedience. For example, when God commands His church to sing, that

Isaiah 34:1-7 — he knows it, in the doings of that Great Day when God will rise in righteous wrath and cast evil out of his universe. Another important thing about this verse is that it, "reflects the language of the law courts,"The New Layman's Bible Commentary, p. 794. suggesting the old suzerain treaty so prominent in the Pentateuch, that being a legal device unknown in Isaiah's times outside of the Pentateuch or the minor prophets anywhere else upon earth. This, of course is proof, absolute, that Isaiah was familiar

Isaiah 9:1-7 — won under the Messiah. "Gideon's deliverance was accomplished without military prowess by a small group selected out of Israel expressly for the purpose, so that Israel might not vaunt itself against the Lord, saying, My own hand hath saved me (Judges 7:2)."The Pulpit Commentary, p. 166/ "All the armor of the armed men… and the garments rolled in blood… shall be for burning (Isaiah 9:5)" The first of these words, armor, could also bear the rendition "boots" as in some versions. We would

Amos 4:4-5 — poor" spread out around "every altar" in Israel? "Your sacrifices every morning, and your tithes every three days" To interpret this as it stands in our version, "Amos exaggerates in order to emphasize the beloved fallacy"J. A. Motyer, op. cit., p. 733. that the "more" they served "god" (!) the better things would be for them. The tithes were due once a year, but in this place Amos seems to say, "If you tithed your possessions every three days" it would be only an increase in your sins! Why? nothing

Luke 16:9 — (New York: Carlton and Porter, 1829), Vol. V, p. 462. 4.    It estranges him from earthly friends. 5.    It surrounds him with false friends. 6.    Wealth promises much and delivers nothing. 7.    It is a constant hazard to his spirituality. The clear meaning here is that "mammon of unrighteousness does not mean wealth unrighteously acquired, but deceitful wealth."J. R. Dummelow, op. cit., p. 760. When it shall

Luke 17:7-10 — achievements. This parable was to show that no man can merit salvation. This parable is hailed by Trench as one of "great difficulty";Richard C. Trench, Notes on the Parables of Our Lord (Old Tappan, New Jersey: Fleming H. Revell Company, 1953), p. 476. especially because it presents the relationship of Jesus and his followers in a much sterner aspect than in most of his teachings. Did the Lord not say, "I have called you friends," and that "no longer do I call you servants"?

John 9:7 — with the rapacious government of Assyria, the latter being compared to the rampage of Euphrates at flood stage. It was from this pool that the golden pitcher of water was brought to pour out in the temple court during the feast of tabernacles (John 7:37); and, in the presence of those waters from Siloam, Jesus invited all to "come unto me and drink!" The filling of Siloam came through an underground conduit that entered at the bottom, causing the waters to rise silently, hence Isaiah's

Acts 21:22-24 — for the "poor saints" would be diverted to the greedy priests in the "den of thieves and robbers," so vehemently condemned by the Christ himself. It appears that the absorption into the Jerusalem church of so many Pharisees (Acts 6:7; Acts 15:5) had created a situation in which a Pharisaical party in the church itself was as busy as beavers grafting as much as possible of the law of Moses onto Christianity; and, although they had not yet gone so far as to insist on Gentiles keeping

Romans 10:12-13 — Many will say unto me in that day, Lord, Lord, did we not prophesy by thy name, and by thy name cast out demons, and by thy name do many mighty works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity (Matthew 7:21-23). Why call ye me, Lord, Lord, and do not the things which I say (Luke 6:46)? In these blessed words of the Master lies the compulsion to receive Paul's words in Romans 10:13 an another synecdoche. No distinction … These were the words that

Romans 5:6-8 — connection: Such cases may be considered merely as possible: they exist, it is true, for romance; and we find a few rare instances of friends exposing themselves to death for friends. Adam Clarke, Commentary on the Holy Bible (New York: T. Mason and G. Lane, 1837), Vol. VI, p. 68. God commendeth his love … indicates that the "love of God" mentioned in Romans 5:5 is God's love for people, not their love of God. The contrast between "righteous man" and "good man" (Romans 5:7),

Ephesians 5:19 — reference is probably to the custom of Christians "singing by turns a hymn to Christ, as to a god. Pliny's Letter to the Emperor Trajan, 112 A.D. Henry Bettenson, Documents of the Christian Church (New York and London: Oxford University Press, 1947), p. 6. "By turns" is also rendered "antiphonally"; but from 1 Corinthians 14:26, the custom was actually that of singing by turns. Psalms, hymns, and spiritual songs … Although these can be differentiated, there is no need

Philippians 4:6 — Saul receive any answer. On the contrary, the inspired preacher commanded him to "arise and be baptized and wash away his (thy) sins" (Acts 22:16). The forgiveness of the sins of others. Both our Lord (Luke 23:34) and the martyr Stephen (Acts 7:60) prayed for the forgiveness of the sins of others. The wisdom of God. "If any man lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not, and it shall be given." (James 1:5-6). Relief from bitter experiences.

Hebrews 10:25 — and no impediment whatever was allowed to interfere. As Pliny said, "On an appointed day they had been accustomed to meet before daybreak." Henry Bettenson, Documents of the Christian Church (New York and London: Oxford University Press, 1947), p. 6. He went ahead to relate that their services were nothing of a scandalous or improper kind, that they partook of a meal of the most harmless and ordinary variety, that each sang a hymn to Christ as God, and that they bound themselves with a promise

Hebrews 11:10 — For he looked for the city that hath foundations, whose builder and maker is God. In Genesis 22:7, God promised Abraham that his seed should possess the gates of their enemies, meaning that their cities should be taken over by Israel; but this was only a metaphor of a still more important city that shall be possessed by the redeemed, the spiritual

Hebrews 11:32-33 — each of those mentioned will be given, with special regard of how each fits into the list of the exemplars of faith. Gideon destroyed the altar of Baal, and with only a handful of men, delivered Israel from the ravages of the Midianites (Judges 6—7). Gideon was visited and encouraged by an angel, and followed closely the instructions leading to his great victory. Barak (Judges 5) is a surprise in the list, since he refused to take the field of battle against Sisera unless the prophetess Deborah

Hebrews 12:1 — Macknight, Apostolic Epistles (Nashville: Gospel Advocate Company, 1960), p. 568. Cargill went so far as to say, "The word `witness' never means spectator." Robert L. Cargill, Understanding the Book of Hebrews (Nashville: Broadman Press, 1967), p. 115. It is certain that Cargill's view is not sustained by passages like these: "Confess the good confession before many witnesses" (2 Tim. 6:12), where the witnesses of Timothy's confession were necessarily spectators, else they could

Hebrews 9:16-17 — in verses Hebrews 9:2; Hebrews 9:4 and Hebrews 9:15 is not repeated and emphasized for naught. R. C. H. Lenski, The Interpretation of the Epistle to the Hebrews and the Epistle of James (Minneapolis, Minnesota: Augsburg Publishing House, 1938), p. 207. The use of the word "testament" in these verses is the source of an incidental revelation for which people may be truly thankful. It furnishes an independent view of the entire concept of eternal life in Christ, a view which makes the eternal

Hebrews 9:2 — typified, that some particular attention is due each of them. THE GOLDEN CANDLESTICK History, through the overruling providence of God, has preserved a likeness of the golden candlestick that was in the Herodian temple destroyed by Vespasian and Titus in 70 A.D. The candlestick, along with other treasures, was looted and carried in the triumphal procession in Rome; and, when the Arch of Titus was constructed to memorialize the victory, both the table of showbread and the candlestick were detailed in the

2 Peter 1:1 — did Peter use this double name? Barnett thought it was due to "Peter's resumption in his old age of the name familiar to his youth"<footnote Albert E. Barnett, The Interpreter's Bible, Vol. XII (New York and Nashville: Abingdon Press, 1957), p. 167. and besides this, there is the additional factor of the entire epistle having been written in the full contemplation of impending death. A servant … The Greek word behind this is [@doulos], Eldon R. Fuhrman, Beacon Bible Commentary,

Revelation 22:17 — Note that there are four invitations in this verse, yet there is only one. "It is not as though the Spirit says, Come; and then also the bride says, Come; but the Spirit moves in her, and she is moved by him." R. C. H. Lenski, op. cit., p. 670. Come … This is what people have to do if they wish to be saved. This verb implies that unless men shall "come," they shall continue to be lost. This means that God in Christ has already done everything that even God can do to save