Bible Commentaries

Genesis 15:1 — "’The word of the LORD came.’ This is a phrase typically introducing revelation to a prophet, e.g., 1 Samuel 15:10; Hosea 1:1; but in Genesis it is found only here and in Genesis 15:4 of this chapter. Abraham is actually called a prophet in Genesis 20:7. It prepares the way for the prophecy of the Egyptian bondage in Genesis 15:13-16." [Note: Wenham, Genesis 1-15, p. 32] Only in Genesis 15:1 and Genesis 22:1; Genesis 22:11

Genesis 18:16-21 — .   "3.    Special Revelation. - Fellowship with God is always associated with the knowledge of His will. Servants do not know their master’s purposes, but friends and intimates do. . . .   "4.    Unique Association. - The man who is in fellowship with God does not merely know the Divine will, but becomes associated with God in the carrying out of that will. . . ." [Note: Thomas, pp. 161-62.] God always thoroughly

Genesis 25:1-6 — 25:1-6 Keturah (lit. enveloped in fragrant smoke) may have been a concubine like Hagar (Genesis 25:6; 1 Chronicles 1:32). Jewish tradition identified Keturah as Hagar. [Note: Targum Pseudo-Jonathan, Targum Neofiti I (margin), and Genesis Rabbah 61:4.] It is not possible to prove that Abraham married Keturah and that she bore him six sons after Sarah’s death, though this was probably the case. He may have married her earlier in his life while Sarah was alive. The information revealed in these

Ephesians 1:10 — (oikonomia), and not translated in the NIV, means dispensation, arrangement, or administration. The main idea in this word is that of managing or administering the affairs of a household. [Note: See Charles C. Ryrie, Dispensationalism Today, pp. 22-47; or idem, Dispensationalism, pp. 23-43.] The Greek word translated "times" is kairos, which means particular times, rather than the passage of time (chronos). The dispensation in view is the millennial reign of Christ on earth during which

Ephesians 1:23 — the body of Christ and the fullness of Him who fills everything in every way, namely, Jesus Christ. The church is the fullness of Christ probably in the sense that He fills for Himself (middle voice in Greek) the church with blessings (cf. Ephesians 4:10-11). Other views are that the church completes Christ, and that Christ fills the church with Himself. [Note: See Stott, pp. 61-64, or Hoehner, Ephesians, pp. 294-301, for discussions of the views.] Jesus Christ who fills all things with all things

1 Thessalonians 2:10-12 — Thessalonians 2:11) preparation for maturity. The Old Testament used both the paternal and maternal figures to describe God (cf. Psalms 103:13; Isaiah 66:13). "In one sense God’s kingdom is already present (Matthew 12:28; Matthew 13:1-52; Romans 14:17; 1 Corinthians 4:20; Colossians 1:13), but ultimate realization of the messianic kingdom with its future glory is in view here (cf. Acts 17:7). As frequently in the Thessalonian literature, those Paul is addressing are pointed to the bliss ahead

1 Timothy 6:12 — who are alive physically never really enter into the fullness of life because they are never fully healthy and strong. "Like a skillful coach, Paul supplies ample motivation for maintaining the struggle." [Note: Idem, 1-2 Timothy . . ., p. 142.]   ". . . growth is not automatic; it is conditioned upon our responses. Only by the exercise of spiritual disciplines, such as prayer, obedience, faith, study of the Scriptures, and proper responses to trials, does our intimacy with Christ

2 Timothy 1:9-11 — rekindle a fresh appreciation of it in Timothy. This is one of the seven so-called liturgical passages in the Pastorals all of which expound the essentials of salvation (cf. 1 Timothy 1:15; 1 Timothy 2:5-6; 1 Timothy 3:16; 2 Timothy 2:8-13; Titus 2:11-14; Titus 3:3-7). [Note: For a brief discussion of these passages, see Mark L. Bailey, "A Biblical Theology of Paul’s Pastoral Epistles," in A Biblical Theology of the New Testament, pp. 349-54; or for a more detailed explanation, see Philip

2 Timothy 2:8 — course, the greatest example of suffering hardship for a worthy purpose. Paul urged Timothy to meditate on His example too. This is the only place in this epistle where Paul arranged Jesus’ names in this order (cf. 1 Timothy 6:3; 1 Timothy 6:14; Titus 1:1; Titus 2:13; Titus 3:6). He probably did so to stress Jesus’ humanity and thus His exemplary conduct. Paul may have intended his references to Jesus’ resurrection and lineage to provoke meditation on our Lord’s vindication

Hebrews 9:11-28 — "death," particularly violent death involving bloodshed. There was nothing magical about Jesus’ blood that made it a cleansing agent for sin. It was the death of Christ that saves us, not something special about His blood. In Hebrews 9:11-14 the writer introduced Christ’s high priestly ministry, which climaxes in Hebrews 9:15. Hebrews 9:16-22 are parenthetical explaining Hebrews 9:15. Then Hebrews 9:23-28 resume the discussion of Jesus’ priestly ministry in heaven. "The

Hebrews 9:12 — completed, indeed, until He ascended from earth and ’made atonement "for us" in the heavenly holy of holies by the presentation of His efficacious blood’. Footnote 82: "K. M. Monroe, EQ [Evangelical Quarterly] v (1933), p. 404 (in an article ’Time Element in the Atonement’, pp. 397ff., which was answered by T. Houghton, ’The Atonement’, EQ vi [1934], pp. 137ff.). Monroe argued that our Lord, after His resurrection, ascended immediately into heaven

1 Peter 1:3-10 — CHRISTIANS 1:3-2:10 The essentially chiastic structure of thought in the letter, excluding the introduction and conclusion, can be visualized in the outline (above). The recurrence of the direct address "Beloved" in 1 Peter 2:11 and 1 Peter 4:12 divides this letter into three main parts. "The theme of the first part is the identity of the people of God established on the basis of the great salvation Christ has accomplished (and is accomplishing) on their behalf. Their identity as a

1 Peter 1:9 — full salvation of our souls (i.e., glorification, though not necessarily exemption from physical suffering and death now). The Greek word translated "souls" (psychon) refers to our persons, namely, the whole beings God has saved (cf. Mark 3:4; Mark 8:34-37; Romans 13:1; 1 Thessalonians 2:8; James 1:21; James 5:20; et al.). [Note: See Bigg, p. 107.] A better translation would be "selves" or "lives." Peter probably did not intend a contrast with our bodies. [Note: Edwin

1 Peter 2:1-10 — (1 Peter 1:17-21); 3) since we are begotten of the incorruptible seed of the Word we are brethren, and thus our relation to each other must be one of love, of children of the one Father (1 Peter 1:22-25). So Peter now proceeds to the next hortation: 4) since we have been begotten by means of the eternal Word we should long for the milk of the Word as our true and proper nourishment." [Note: Lenski, p. 76.] In this pericope Peter used four different images to describe the Christian life. These

1 Peter 2:5 — that we cannot fulfill unless we take our place in the community of Christians that is the church. Peter explained this purpose more fully below, but here he revealed that it involves worship and service (cf. Romans 12:1; Hebrews 13:15-16; Philippians 4:18).

3 John 1:12 —      John urged Gaius to show hospitable love to Demetrius to give Gaius an opportunity to practice love and thereby reprove Diotrephes’ lack of love. Demetrius may have carried this letter from John to Gaius. [Note: Westcott, p. 241; Hodges, "3 John," p. 911.] Or he may have visited Gaius later. He may have been one of the controversial itinerant preachers. [Note: William Barclay, The Letters of John and Jude, p. 178.] John gave three recommendations (witnesses) of

Revelation 11:15 — When the seventh angel sounded, loud voices in heaven announced that the long-expected reign of Jesus Christ over the world would begin soon (Revelation 20:1-10; cf. Psalms 2:2; Isaiah 9:6-7; Ezekiel 21:26-27; Daniel 2:35; Daniel 2:44; Daniel 4:3; Daniel 6:26; Daniel 7:14; Daniel 7:26-27; Zechariah 14:9). "Has become" (Gr. egeneto) is proleptic. [Note: Düsterdieck, pp. 328-29; Robertson, 6:384.] This will happen after the seventh trumpet has run its course. [Note:

Revelation 15:3 — of victory. Nevertheless they both contain similar emphases. The song of the Lamb seems to be a song not recorded elsewhere in Scripture, though some commentators have suggested several different Psalms. Probably this song follows in Revelation 15:3-4. In the case of both songs, the genitive "of" is probably subjective: Moses and the Lamb were responsible for these songs, not the subjects of them. "Moses celebrated a deliverance by the Lord which adumbrated a greater deliverance to

Revelation 16:14 — false prophet. The demons persuade them, but their decision is something that God, the ultimate cause, puts in their hearts (Revelation 17:17). It may also be the advancing army from the east that moves these kings to assemble for war. [Note: Moffatt, 5:447.] These kings from all over the world will gather to destroy Israel (cf. Psalms 2:1-3; Joel 2:11; Joel 3:2; Zechariah 14:2-3). Satan’s purpose in bringing all these soldiers into Palestine in the first place appears to be to annihilate the Jews.

Revelation 22:7 — Revelation 22:20; Revelation 3:11). Reconstructionism (dominion theology) and preterism refer this imminence to the fall of Jerusalem in A.D. 70. [Note: See Chilton, The Days . . ., p. 575; and Kenneth L. Gentry Jr., Before Jerusalem Fell, pp. 142-45.] The Greek word translated "quickly" (tachy) means "soon." The Second Coming is the great climactic event in view through most of this prophecy, but applying this word about imminence to the Rapture is certainly legitimate.