Bible Commentaries

1 Chronicles 29:26-30 — Samuel the seer, and in the history of Nathan the prophet, and in the history of Gad the seer, with all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries." See my Introduction to 1 and 2 Chronicles for a discussion of the extensive documentation behind what is written herein. This is an appropriate place indeed to separate 1 Chronicles from 2 Chronicles, since 2 Chronicles deals with the reign of Solomon, the rebellion of the ten northern

Psalms 140:4-5 — "The wicked" and "violent man" are singular, but the verbs "have purposed," "have hid" and "have set" are plural. The rendition in the RSV is correct. Other Davidic psalms reflecting the same thoughts and terminology that we find here are Psalms 16:2; Psalms 10:2; and Psalms 25:19. The devices of the wicked enemies trying to destroy David appear in this strophe under three metaphors: (1) the trap; (2) the cords; and (3) the net. "The trap was a snare as in KJV; the cords refer to a kind of noose

Psalms 98:9 — the purpose of "governing the world." A summary of some of the things God has revealed that will be accomplished upon that Great Day includes the following: (1)    God will wipe this Adam off the face of the earth (Zephaniah 1:3). (2)    The earth and everything in it will be burned up (2 Peter 3:10). (3)    A new heaven and a new earth shall appear (2 Peter 3:13). (4)    All nations shall be summonsed before the throne

Proverbs 29:3 — wisdom rejoiceth his father; But he that keepeth company with harlots wasteth his substance." This proverb is only a slight variation from at least a dozen others that stress the same truth. "Licentiousness is put as the opposite of wisdom in Proverbs 2:10; Proverbs 2:16; Proverbs 5:1-3; Proverbs 6:23-24; Proverbs 9:1; Proverbs 9:13. Additionally, the first line is found in Proverbs 10:1; Proverbs 23:13; Proverbs 23:24; Proverbs 27:11; and line two is similar to Proverbs 5:9-10."International Critical

Jeremiah 31 overview — of the chapter is a promise to the Northern Kingdom (Ephraim) that, due to their repentance and reformation they shall again be restored to their land and to their former favor in the eyes of God. These promises to Ephraim are recorded in Jeremiah 30:2-22; and the next large portion of the chapter applies the same marvelous prophecies of return, prosperity and favor to the Southern Kingdom. Some scholars seem to become almost ecstatic, reveling in the unification of the two ancient Israels, and in

Zechariah 2:1 — some even declaring him to be the angel of the Covenant. This Biblical method of introducing an angel as a "man" is used rather extensively, as for example, when the angels who visited Lot prior to the destruction of Sodom were called "men" (Genesis 18:2). However, we must reject the identification which would make him the angel of the Covenant, a being who was always more specifically designated. There are quite a number of these "measuring line" scenes in the Bible. See Ezekiel 40:3; Revelation 11:1;

Matthew 12:45 — Then goeth he and taketh with him seven other spirits more evil than himself, and they enter in and dwell there: and the last state of that man becometh worse than the first. Even so shall it be also unto this evil generation. These words were doubtless spoken in sorrow. They were a firm, dogmatic prophecy of Israel's rejection of Christ, reminding one of 2 Peter 2:20. What state is worse than being unsaved? It is the apostasy from which it is impossible to be renewed (Hebrews 6:4-6).

Luke 16:2 — him, and said unto him, What is this that I hear of thee? render the account of thy stewardship; for thou canst be no longer steward. This that I hear … The accusers of the religious hierarchy were the prophets of God such as Ezekiel (Ezekiel 23:2) and Malachi (Malachi 2:8), and finally, Christ himself (Matthew 23:1-5). Render the account … Here is the positive indication that the rich man is a figure of Almighty God. He is the one who summons men to render the account of their earthly

Luke 5:16 — dependence upon the Father's will appear throughout the New Testament in the vigorous pursuit of prayer which marked his holy life. THE HEALING OF THE MAN CARRIED BY FOUR MEN A fuller treatment of this wonder is given in my Commentary on Mark, Mark 2:1-12. It is mentioned only briefly in Matthew 9:2, Luke's account being the most graphic.

John 3 overview — The proper understanding of this chapter begins with the final verses of John 2, where it was revealed that a great number of people "believed on" the Lord Jesus Christ, but whose discipleship was rejected by the Lord because they had "faith only." Commentators who have vainly tried to find something wrong with

Acts 14:4 — But the multitude of the city was divided; and part held with the Jews, and part with the apostles. City was divided … In Luke 12:51-53, Jesus had clearly foretold the divisions that would inevitably follow the faithful preaching of the word. This division invariably issues from the polarization of men's hearts, either toward the Lord or against him. The two divisions here are

Romans 2:6 — which he doubtless foresaw, and which misapplications have become in these present times the basic platform of a so-called "gospel" utterly unknown to Paul, at variance with practically the entire New Testament, and contradictory of Romans 2:6, above. We do not refer to the gospel of salvation by faith, or faith in Christ, or by grace, or by the grace of God, salvation in those terms being Pauline indeed; but reference is made to salvation by "faith alone," "faith only,"

2 Corinthians 12:14 — parents, but the parents for the children. The third time … Although these words may properly be construed as a reference to planning a third visit, McGarvey said, "Evidently it was to be his third visit." J. W. McGarvey, op. cit., p. 237. This leads to the conclusion that a second visit, in between the two canonical epistles, was made, the one usually referred to as "the painful visit." While this appears to be true enough, a warning should be sounded against all of the

2 Corinthians 13 overview — congregation, the apostle in this chapter stated his intention of coming to them as soon as he could with a view to having a genuine showdown regarding the minority of the congregation, including the false apostles, who had been causing the trouble (2 Corinthians 13:1-10); he concluded with an affectionate greeting to them all, a thumbnail summary of the epistle, and the world-famed trinitarian doxology, perhaps the most widely used on earth (2 Corinthians 13:11-14).

Ephesians 2:4-5 — Christ (by grace have ye been saved). Dead through our trespasses … "This describes the existing state from which we were made alive with Christ." F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1972), p. 104. The same thought is in Romans 5:10 where our being enemies was the existing state from which we were reconciled to God. By grace have ye been saved … In this Paul referred to salvation from past sins and induction into the kingdom of

Ephesians 3:7 — Whereof I was made a minister, according to the gift of the grace of God which was given me according to the working of his power. In Ephesians 3:2; Ephesians 3:7 and Ephesians 3:8, Paul stressed the grace, that is the divine favor, bestowed upon him by the Father through Christ. "The apostle of the Gentiles enlarged upon the greatness of his special mission. Thrice here he calls it a grace

James 4:4 — adulteresses … Like "kill" in the preceding verses, this word too must be understood in the spiritual sense of unfaithfulness to God. "Spiritual adultery" is the unfaithfulness of the church, which is the bride of Christ (2 Corinthians 11:2; Romans 7:1-6; Revelation 21:2; Revelation 22:17). The marriage metaphor was extensively used in the Old Testament, as in Isaiah 54:5; and the new Israel of God, the church, naturally took it over. Jesus used it in John 3:29; and also

1 John 2:1 — life be done with sin, why strive after holiness?" and "If escape is so easy, why dread falling into sin?"David Smith, The Expositor's Greek New Testament, Vol. V. (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1967), p. 172. The promise of forgiveness of sins (1 John 1:9) and the mention of its universality (1 John 1:8; 1 John 1:10) might indeed, on the surface, be thought to encourage a light view of sin. As Orr said, "Some might say, `I may as well commit sin; everyone

2 Samuel 16:5-8 — Absalom. See, your ruin is upon you; for you are a man of blood." "When King David came to Bahurim" "This tiny highway village some distance east of Mount Olivet is the place where Phalti turned back from following Michal as she was returned to David (2 Samuel 3:15-16), where Shimei's cursing of David occurred, and where the sons of the priests (Jonathan and Ahimaaz) were hidden in a well (2 Samuel 17:18) during their mission of carrying information to David."Wycliffe Bible Encyclopedia, Vol. 1, p.

2 Samuel 5:13-16 — This is the name that heads the list of the twelve spies sent out by Moses into Canaan (Numbers 13:1). Speaking of David's many wives and concubines, DeHoff wrote that, "This was one of the mistakes that David made."George DeHoff's Commentary, Vol. 2, p. 191. However, this was far more serious than a `mistake.' It was a gross and ridiculous sin! Yes, it was sanctioned in the lives of kings and other mighty men in ancient times, but it was still dreadfully wrong. Willis has this to say: "In violation