Bible Commentaries

Exodus 13:17-22 — direction they went, or how far? Or does Napier suppose that our verse here: (1) carries the meaning that Pharaoh watched them leave, or that he followed them, or that he had supernatural knowledge of what followed his permission, and that therefore, (2) it was not necessary for Pharaoh's servants to report to their master on the activity of Israel? In short, how is there any intelligent acceptance of Napier's charge of conflict? There is NO conflict, but the narrative continues in an orderly and

Exodus 13:17-22 — direction they went, or how far? Or does Napier suppose that our verse here: (1) carries the meaning that Pharaoh watched them leave, or that he followed them, or that he had supernatural knowledge of what followed his permission, and that therefore, (2) it was not necessary for Pharaoh's servants to report to their master on the activity of Israel? In short, how is there any intelligent acceptance of Napier's charge of conflict? There is NO conflict, but the narrative continues in an orderly and

Daniel 9:24 — interpretation are so serious that it cannot possibly be regarded as correct."[8] (b) A second school of interpreters (the dispensationalists) has many shades of beliefs; but generally, they deny that the six things to be accomplished in Daniel 9:24 were achieved by Christ in his First Advent. They interpose a gap between the 69th and 70th week and suppose that at the 2nd Advent of Christ, following the Church Age, the Christ will return and the seventieth week will resume at that time. The Scofield

Daniel 9:24 — interpretation are so serious that it cannot possibly be regarded as correct."[8] (b) A second school of interpreters (the dispensationalists) has many shades of beliefs; but generally, they deny that the six things to be accomplished in Daniel 9:24 were achieved by Christ in his First Advent. They interpose a gap between the 69th and 70th week and suppose that at the 2nd Advent of Christ, following the Church Age, the Christ will return and the seventieth week will resume at that time. The Scofield

Deuteronomy 18:15 — prophecy of the Messiah is something which only "Christians" can find in the passage. Such an inference is NOT true. All of the leaders of Israel in the days of Christ knew of this prophecy and understood it as a reference to the Messiah (John 1:19-24), and those leaders were in no sense whatever "Christians!" J. R. Dummelow: "This is closely connected with what precedes ... There is no need for Israel to employ such arts of divination, because Jehovah Himself will communicate His will to them

Deuteronomy 18:15 — prophecy of the Messiah is something which only "Christians" can find in the passage. Such an inference is NOT true. All of the leaders of Israel in the days of Christ knew of this prophecy and understood it as a reference to the Messiah (John 1:19-24), and those leaders were in no sense whatever "Christians!" J. R. Dummelow: "This is closely connected with what precedes ... There is no need for Israel to employ such arts of divination, because Jehovah Himself will communicate His will to them

Deuteronomy 6:4 — Jehovah is one. Jehovah is our God, Jehovah alone. "Whichever one is correct, the idea of one God (monotheism) is obviously in this phrase. There is, was, and always will be only one true God. See Deuteronomy 4:35,39; Ephesians 4:6; 1 Timothy 2:5; and 1 Corinthians 8:4."[6] Keil also stated dogmatically that, "This clause not merely precludes polytheism, but also syncretism which reduces the one absolute God to a national deity."[7] This passage condemns and denies every form of theism

Deuteronomy 6:4 — Jehovah is one. Jehovah is our God, Jehovah alone. "Whichever one is correct, the idea of one God (monotheism) is obviously in this phrase. There is, was, and always will be only one true God. See Deuteronomy 4:35,39; Ephesians 4:6; 1 Timothy 2:5; and 1 Corinthians 8:4."[6] Keil also stated dogmatically that, "This clause not merely precludes polytheism, but also syncretism which reduces the one absolute God to a national deity."[7] This passage condemns and denies every form of theism

John 1:18 — one who, as both God and man, is in a position truly to reveal him. This verse declares that Christ has indeed provided for man such a faithful revelation of the Father. No man hath seen God at any time ... This is not a contradiction of Exodus 24:10, where it is recorded that a whole company of Israelites "saw the God of Israel"; nor is this a contradiction of Job 42:5, where Job said of God, "Now mine eye seeth thee." Of course the TERMINOLOGY of these passages is contradictory: no man hath

John 1:18 — one who, as both God and man, is in a position truly to reveal him. This verse declares that Christ has indeed provided for man such a faithful revelation of the Father. No man hath seen God at any time ... This is not a contradiction of Exodus 24:10, where it is recorded that a whole company of Israelites "saw the God of Israel"; nor is this a contradiction of Job 42:5, where Job said of God, "Now mine eye seeth thee." Of course the TERMINOLOGY of these passages is contradictory: no man hath

Romans 8:16 — assurance of future glory, but we are not yet out of the life where there is suffering and fighting. Indeed, a definite suffering actually belongs to true discipleship. Whoever does not take up his cross and follow him, cannot be his disciple (Matthew 16:24f). He who does not want to suffer with Christ cannot share in his glory either. The way of the Christian is not a path on the heights but down below. The way on the heights is in heaven, not on earth.[24] Notice the contrast between the use of

Romans 8:16 — assurance of future glory, but we are not yet out of the life where there is suffering and fighting. Indeed, a definite suffering actually belongs to true discipleship. Whoever does not take up his cross and follow him, cannot be his disciple (Matthew 16:24f). He who does not want to suffer with Christ cannot share in his glory either. The way of the Christian is not a path on the heights but down below. The way on the heights is in heaven, not on earth.[24] Notice the contrast between the use of

Romans 8:16-17 — assurance of future glory, but we are not yet out of the life where there is suffering and fighting. Indeed, a definite suffering actually belongs to true discipleship. Whoever does not take up his cross and follow him, cannot be his disciple (Matthew 16:24f). He who does not want to suffer with Christ cannot share in his glory either. The way of the Christian is not a path on the heights but down below. The way on the heights is in heaven, not on earth.<footnote> Emil Brunner, op. cit., p. 73.</footnote> Notice

Joshua 12:9 — Christ himself healed the blind beggar Bartimaeus (Mark 10:46ff). Here Jesus ate with the chief tax-collector Zacchaeus (Luke 19:1-10). And the memory of a palace in Jericho was still in Jesus' mind when he spoke the parable of the pounds (Luke 19:11-27). (See my comment under these references in the N.T. series of commentaries.) "Ai ..." In Hebrew, the name is always written with the definite article, "The Heap, or the Ruin. It is identified with the modern `Et Tell' (Arabic: tall heap), two miles

Joshua 12:9 — Christ himself healed the blind beggar Bartimaeus (Mark 10:46ff). Here Jesus ate with the chief tax-collector Zacchaeus (Luke 19:1-10). And the memory of a palace in Jericho was still in Jesus' mind when he spoke the parable of the pounds (Luke 19:11-27). (See my comment under these references in the N.T. series of commentaries.) "Ai ..." In Hebrew, the name is always written with the definite article, "The Heap, or the Ruin. It is identified with the modern `Et Tell' (Arabic: tall heap), two miles

Hebrews 7:1-3 — noted in the following study. MELCHIZEDEK AND JESUS The following likenesses in type and antitype are plain: (1) The word "Melchizedek" means "King of righteousness," thus the very name becomes a title of the Lord Jesus Christ. (2) "King of Salem" means "King of peace," and thus the title of Melchizedek is another appropriate title of our Lord (Isaiah 9:6ff; Psalms 72:7). (3) Melchizedek was both king and priest, a double dignity not enjoyed by any illustrious

Hebrews 9:2 — tabernacle in this verse is identified by the articles of furniture in it as the holy place. In it there were the golden candlestick on the south, the table of showbread on the north, and the golden altar of incense near the curtain, or veil (Exodus 40:22,24,26). Such is the importance of these objects, as being the patterns of great spiritual realities which they typified, that some particular attention is due each of them. THE GOLDEN CANDLESTICK History, through the overruling providence of God, has