Bible Commentaries

Philippians 2:26 — for his brethren and had distressed him. His feelings were intense. Paul used the word translated "longing" (NASB) or "longs" (NIV, Gr. epipotheo) earlier to describe his own feelings for the Philippians (Philippians 1:8; cf. James 4:5; 1 Peter 2:2). "Distressed" (Gr. ademonon) also described Jesus’ feelings in Gethsemane (Matthew 26:37; Mark 14:33). "It describes the confused, restless, half-distracted state, which is produced by physical derangement, or by

Philippians 4:14 — might have wondered if they should have bothered to send him the gift. Paul hastened to add that it was good of them to send it. He appreciated it more because it showed a proper spirit in the givers than because it eased his discomfort (Philippians 4:18). "We know that God loves a cheerful giver, but I believe we also need to stress that God loves a cheerful receiver. Cheerful receivers make giving and receiving a joy. It is especially important that the called workers of the church learn to

Colossians 1:5-6 — Third, Paul gave thanks for the hope of blessings ahead that his readers possessed but had not yet experienced. They demonstrated their hope in their living by presently manifesting faith (Colossians 1:4) and love (Colossians 1:8). The Colossians had heard of this hope when they had heard the gospel preached to them. Paul reminded his readers that the gospel had not come to them exclusively but was spreading through the whole world. Reference to "the

2 Thessalonians 3:1 — often his custom, Paul first exhorted his readers to pray (1 Timothy 2:1-2; cf. 1 Thessalonians 5:25; et al.). He realized that God will work in response to the requests of His people. To fail to pray is to fail to receive God’s blessings (James 4:2). Specifically, Paul asked the Thessalonians to ask God to facilitate the rapid and wide dissemination of the gospel and thus glorify His Word. Paul’s readers had seen God do this in their midst when Paul and his fellow missionaries first visited

Hebrews 2:6-8 — The writer interpreted this passage (Psalms 8:4-6) as Messianic. [Note: See Donald R. Glenn, "Psalms 8 and Hebrews 2 : A Case Study in Biblical Hermeneutics and Biblical Theology," in Walvoord: A Tribute, p. 44. ] There is some evidence that most of the Jews of this time did not consider

Hebrews 5:2-3 — [Note: Guthrie, p. 125.] The evidence of Israel’s high priest’s sinfulness was the fact that he had to offer sacrifices for his own sins as well as for those of the people. Since Jesus Christ was sinless he did not need to do this (Hebrews 4:15; Hebrews 7:27). However, Jesus Christ’s compassion exceeded that of other high priests.

James 4:17 — 2. The concluding exhortation 4:17 The person James just pictured was guilty of a sin of omission. He failed to acknowledge the place God occupies in life (cf. John 9:41). In concluding this discussion of conflicts, James reminded his readers to put into practice what they knew. They

1 Peter 2:20 — they were suffering for their testimony, or without having provoked antagonism by improper behavior, they could rest confidently because God approved their conduct even if other people did not. What God rewards is endurance in His will (cf. James 1:4). "Although 1 Peter 2:20 has domestic servants particularly in mind, neither it nor anything that follows is limited to them. Their experience, whether actual or hypothetical, becomes a paradigm for the experience of all Christians everywhere in

2 Peter 1:15 — and consequently what Peter said of the value of this letter applies to the rest of Scripture as well. We too need reminders of what God has revealed. Mark’s Gospel may also have been in Peter’s mind when he wrote this. [Note: Ibid., 3:1:4; Robertson, 6:155.] There is good evidence that Peter’s preaching formed the basis of the second Gospel. "Certainly no document would redeem the apostles’ promise so well as a gospel; and if a gospel is meant, the reference can hardly

1 John 1:1-4 — I. INTRODUCTION: THE PURPOSE OF THE EPISTLE 1:1-4 "This writing begins without any of the formal features characteristic of a letter, such as we found in 2 John and 3 John. Since the conclusion also lacks any typical features of a letter, we must conclude that the writing is not so much a letter

2 John 1:3 — want them to know, and live according to, God’s truth." [Note: Zane C. Hodges, The Epistles of John, p. 255.]   "Where ’truth and love’ coexist harmoniously, we have a well-balanced Christian character (cf. Ephesians 4:15)." [Note: Bruce, p. 139.] John’s description of Jesus Christ as the Son of God the Father is reminiscent of his emphasis on Jesus’ full deity both in his first epistle and in his Gospel.

Revelation 10:2 — probably represents a new revelation from God (cf. Ezekiel 2:9 to Ezekiel 3:3; Jeremiah 15:15-17). The angel stood astride the earth and the sea symbolizing his authority over the whole world (Revelation 10:5; Revelation 10:8; Revelation 7:2; cf. Exodus 20:4; Exodus 20:11; Deuteronomy 11:24; Psalms 68:22; Psalms 69:34). The implication is that his message involves the whole world. Other less likely views, I think, are that his stance symbolizes the universality of the message, [Note: Morris, p. 137.] or

Revelation 12:10 — he will continue to persecute the living brethren of the martyrs still on earth even though he can no longer accuse them in heaven. Satan accused believers day and night (constantly), just as steadily as the four living beings praise God (Revelation 4:8).

Revelation 12:6 — Since Satan cannot destroy Jesus Christ he turns his attention to Israel. John saw Israel as having fled into the wilderness where God protected her for 1,260 days (three and a half years), the second half of the tribulation period (Revelation 12:14; Revelation 11:2-3; cf. Matthew 24:16; Mark 13:14). Many non-dispensational interpreters take the 1,260 days as describing the entire inter-advent period. [Note: E.g., Beale, p. 646.] Throughout Scripture a wilderness often represents a place of desolation,

Revelation 13:12 — The second beast will represent the first beast by acting as his prophet (Revelation 19:20; Revelation 20:10; cf. Exodus 7:1). Compare the ministries of Moses and Aaron (Exodus 4:16; Exodus 7:9), and the Lord and Elijah (1 Kings 17:1). He will be his effective agent in directing the persecution of believers. He will lead the worship of the first beast evidently as the leader of a worldwide religious movement. This is a satanic

Revelation 13:15 — This verse may mean that the second beast will give life (Gr. pneuma, breath) to an inanimate object or that he will only appear to do so. In either case he will deceive many people (Revelation 13:14). "Belief in statues which spoke and performed miracles is widely attested in ancient literature." [Note: Mounce, p. 261. Cf. Charles, 1:361, and Beale, p. 711, for additional sources.] The image will speak and will put to death those who

Revelation 13:2 — vigilance, craftiness, and fierce cruelty; brutality; and strength and majesty. In Daniel, these animals represented three kingdoms that previously ruled the world. These kingdoms are Greece (Daniel 7:6), Medo-Persia (Daniel 7:5), and Babylon (Daniel 7:4). The fourth kingdom that Daniel described (Daniel 7:23) includes Antichrist’s kingdom. The kingdom the beast rules and represents seems to reflect his personal qualities. "The fact that the leopard of Greece, the bear of Medo-Persia, and

Revelation 14:11 — An endless trail of ascending smoke is the constant reminder of the permanent misery of beast-worshippers (cf. Revelation 19:3; Genesis 19:28; Isaiah 34:9-10). The temporary judgments of beast-worshippers under the coming bowl judgments now give way to judgment that is eternal (cf. Matthew 25:46; Romans 2:3-9; 2 Thessalonians 1:6-9). If the ceaseless praise of the Lamb by the living creatures is eternal

Revelation 17:14 — At the very end of the Tribulation these kings will fight against Jesus Christ as He returns to earth (cf. Revelation 16:14; Revelation 16:16; Revelation 19:19-21). The Lamb will defeat them and will prove to be Lord of lords and King of kings (Revelation 19:16), the title Antichrist seeks to claim in his worldwide empire. Those with Christ accompany Him from heaven (cf.

Revelation 2:4 — 3. Rebuke 2:4 The Ephesians, however, were serving Jesus Christ and maintaining orthodoxy as a habit rather than out of fervent love for their Savior (cf. Ephesians 1:15-16). Many commentators, however, took the first love as a reference to the Ephesians’ love