Wright continues his trademark tradition of bringing the most up-to-date biblical scholarship to life with engaging writing, inspiring anecdotes, and faithful interpretation. This commentary is ideal for Bible study, personal devotion, and teaching. Four year's worth of dynamic word study outlines to jumpstart your preaching, teaching and personal study.
A comprehensive yet concise introduction to the Bible, including its historical and archaeological background. Includes the revision to the study notes. Features 25, study notes, maps, charts, illustrations and more. This bundle contains both the Old Testament and New Testament volumes of the very-readable and understandable For Everyone commentaries at one low price. Internationally respected Old Testament scholar John Goldingay addresses Scripture from Genesis to Malachi in such a way that even the most challenging passages are explained simply and concisely.
The series is perfect for daily devotions, group study, or personal visits with the Bible. Chapter-by-chapter commentary for the entire Bible designed to encourage daily Bible reading and study. Combatting the modern Gnostics, with themes from and verse by verse commentary on the 1st Epistle of John. Verse-by-verse commentary, maps and charts, creeds and confessions, from 75 distinguished theologians led by R.
The Ryrie Study Bible is study notes and helps by Dr. Charles C. Ryrie written to help you understand the entire Bible. The Spirit of the Reformation Study Bible provides a theologically conservative and balanced system of notes and articles that trace the Reformed Christian heritage back to its roots in the Reformation.
Read chapter-by-chapter commentary on the entire Bible by the Father of Dispensationalism, John Darby in this 5 volume set. Most one-volume commentaries answer questions such as, who wrote the book? This commentary emphasizes theological questions: what does each biblical book say about God?
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The complete volume Thru the Bible commentary series by J. Vernon McGee in one convenient book for PocketBible. It includes Dr. McGee's insightful study of each book of the Bible with in-depth, paragraph-by-paragraph discussions of key verses and passages. The Tyndale Concise Bible Commentary presents each Biblical book by means of an extensive introductory section followed by an outline and interpretive notes. A unique commentary that gives the non-Greek-speaking Bible student insight into the subtleties of the original language text of the New Testament. As God transforms readers through study, they will be inspired to transform the world.
Contributors from across the Wesleyan family join together to help one experience God in fresh ways. Two companion volumes - one great bundle price! Study the entire Bible chapter by chapter with Warren Wiersbe. Wiersbe's Expository Outlines on the Old Testament leads you book-by-book through the Old Testament and helps you to see the "big picture" of God's revelation. With the Word Commentary is a highly readable personal "conversation" with Scripture that guides you through each book. A book-by-book, chapter-by-chapter tour through the glory of the Bible.
The Womens Study Bible Notes speaks to a woman's heart, with special notes and features appealing to women's interests, highlighting women throughout Scripture, and capturing the unique ways Christ cared for women. Historical and cultural background for the New Testament with lavish, full color photos and graphics. Brings to life the world of the Old Testament through informative entries and full-color photos and graphics. Here readers find the premier commentary set for connecting with the historical and cultural context of the Old Testament. Verse-by-verse expositions will unlock the meaning of the King James Version Bible for you like never before.
Because Barnes had a high regard for the Bible as the infallible word of God, his Notes are thoroughly Scriptural. Albert Barnes was willing to let the Bible speak for itself. That no doubt accounts for the fact that this commentary bears the approval of Bible-believing Christians everywhere. Albert Barnes' Notes on the New Testament is an all-purpose commentary.
It embodies exactly those features which are valued and appreciated by ministers and laymen alike. Among these are: 1 its verse-by-verse coverage of the Scriptural text, 2 its satisfying explanation of each verse, 3 its practical application of the teachings of Scripture to everyday life, 4 the clear and understandable language of the commentary. Barnes' Notes is a commentary of great general usefulness. Bible students appreciate this commentary as a trustworthy guide in their study of the Bible.
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Ministers utilize the valuable homiletical material in each volume, in addition to the scholarly and practical commentary. Teachers use these volumes for their lesson preparation, and select them as textbooks for their students. Sunday school workers find this to be a commentary especially written for their use and therefore eminently suited to their needs.
Laymen love the lucid, non-technical, practical interpretation of God's Word. Albert Barnes' Notes on the New Testament should be on every preacher's library shelf, or in every preacher's Nook! This is a treasure trove of good Biblical scholarship and sermon material on the New Testament. While not as stimulating or controversial as many of the modern critical commentaries, Barnes' Notes on the New Testament gives us that refreshingly reverent and Biblical presentation of truths so lacking in today's books and pulpits. His writing is mellow, easy to read, not prone to unsubstantiated conjecture, reasonably thorough, and was obviously written by a person more interested in what the Bible said, not in pushing some belief.
If you are growing a little tired of all those modern critical 'scholars' who attempt to deconstruct everything you thought you once believed in, then you'll find this volume a breath of fresh air - a good reminder of how our grandfathers used to handle the Word of God in such a reverent, humble and believing manner. Check out other Kindle titles available from GraceWorks Multimedia. Product Details About the Author. Barnes was ordained as a Presbyterian minister by the presbytery of Elizabethtown, New Jersey, in , and was the pastor successively of the Presbyterian Church in Morristown, New Jersey — , and of the First Presbyterian Church of Philadelphia — Biography Albert Barnes held a prominent place in the New School branch of the Presbyterians during the Old School-New School Controversy, to which he adhered on the division of the denomination in ; he had been tried but not convicted for heresy in , mostly due to the views he expressed in Notes on Romans of the imputation of the sin of Adam, original sin and the atonement; the bitterness stirred up by this trial contributed towards widening the breach between the conservative and the progressive elements in the church.
He was an eloquent preacher, but his reputation rests chiefly on his expository works, which are said to have had a larger circulation both in Europe and America than any others of their class.
Matthew Poole's Commentary on the Holy Bible - Book of Lamentations (Annotated)
Of the well-known Notes on the New Testament, it is said that more than a million volumes had been issued by There is indeed the idea that it was formerly done, but with this additional thought, that it was then complete. Everything which He has revealed, we are to defend as true. By a careful study of the Bible we are to ascertain what that system is, and then in all places, at all times, in all circumstances, and at every sacrifice, we are to maintain it.
They professed to teach the Christian religion, when in fact they denied some of its fundamental doctrines; they professed to be holy, when in fact they were living most scandalous lives. In all ages there have been men who were willing to do this for base purposes.
The statements in the subsequent part of the Epistle show that by the word used here he refers to the wrath that shall come upon the ungodly in the future world. See Jude , Jude The meaning clearly is, that the punishment which befell the unbelieving Israelites Jude ; the rebel angels Jude ; the inhabitants of Sodom Jude ; and of which Enoch prophesied Jude , awaited those persons. So far as this word is concerned, the reference here may have been to any former remote period, whether in the time of the prophets, of Enoch, or in eternity.
All that is fairly implied in it will be met by the supposition that it occurred in any remote period, say in the time of the prophets. To that word there is usually attached the idea of designating or appointing as by an arbitrary decree; but no such meaning enters into the word here used. Compare Robinson, Lexicon. Their names, indeed, were not mentioned, but there was such a description of them, or of their character, that it was clear who were meant. All these instances bore on just such cases as these, and in these facts they might read their sentence as clearly as if their names had been written on the face of the sky.
This interpretation seems to me to embrace all that the words fairly imply, and all that the exigence of the case demands; and if this be correct, then two things follow logically:. Ungodly men - Men without piety or true religion, whatever may be their pretensions. Turning the grace of our God into lasciviousness - Abusing the doctrines of grace so as to give indulgence to corrupt and carnal propensities.
That is, probably, they gave this form to their teaching, as Antinomians have often done, that by the gospel they were released from the obligations of the law, and might give indulgence to their sinful passions in order that grace might abound. Antinomianism began early in the world, and has always had a wide prevalence. The liability of the doctrines of grace to be thus abused was foreseen by Paul, and against such abuse he earnestly sought to guard the Christians of his time, Romans , following. That is, the doctrines which they held were in fact a denial of the only true God, and of the Redeemer of men.
It may be added, also, that the common translation expresses all that the exigence of the passage requires. Their doctrines and practice tended as really to the denial of the true God as they did to the denial of the Lord Jesus. Peter, in 2 Peter , has adverted only to one aspect of their doctrine - that it denied the Saviour; Jude adds, if the common reading be correct, that it tended also to a denial of the true God.
It is also wanting in the editions of Tittman, Griesbach, and Hahn. The amount of authority seems to be against it. It is the same word which is used in the parallel passage in 2 Peter See it explained in the notes at that verse. Digest, in loc. It was the thing which we often endeavor to do in argument - to remind a person of some fact which he once knew very well, and which bears directly on the case.
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How that the Lord, having saved the people out of the land of Egypt - Compare the notes, 1 Corinthians The bearing of this fact on the case, before the mind of Jude, seems to have been this - that, as those who had been delivered from Egypt were afterward destroyed for their unbelief, or as the mere fact of their being rescued did not prevent destruction from coming on them, so the fact that these persons seemed to be delivered from sin, and had become professed followers of God would not prevent their being destroyed if they led wicked lives.
It might rather be inferred from the example of the Israelites that they would be. They were not permitted to enter the promised land, but were cut off in the wilderness. See the notes at Hebrews And the angels which kept not their first estate - A second case denoting that the wicked would be punished. Compare the notes, 2 Peter Here it refers to the rank and dignity which the angels had in heaven. That rank or pre-eminence they did not keep, but fell from it. On the word used here, compare Ephesians ; Ephesians ; Colossians , as applied to angels; 1 Corinthians ; Ephesians ; Colossians , as applied to demons.
But left their own habitation - To wit, according to the common interpretation, in heaven. It means here that heaven was their native abode or dwelling-place. If they did become thus dissatisfied, the cause is wholly unknown, and conjecture is useless. It is an appropriate word to denote that which is eternal; and no one can doubt that if a Greek wished to express that idea, this would be a proper word to use.
The sense is, that that deep darkness always endures; there is no intermission; no light; it will exist forever. This passage in itself does not prove that the punishment of the rebel angels will be eternal, but merely that they are kept in a dark prison in which there is no light, and which is to exist for ever, with reference to the final trial.
The punishment of the rebel angels after the judgment is represented as an everlasting fire, which has been prepared for them and their followers, Matthew Even as Sodom and Gomorrha - Notes, 2 Peter There may have been other towns, also, that perished at the same time, but these are particularly mentioned. They seem to have partaken of the same general characteristics, as neighboring towns and cities generally do. There has been much diversity in interpreting this clause. I see no evidence that it refers to the angels, and if it did, it would not prove, as some have supposed, that their sin was of the same kind as that of Sodom, since there might have been a resemblance in some respects, though not in all.
It seems to me, therefore, that the reference is to the cities round about Sodom; and that the sense is, that they committed iniquity in the same manner as the inhabitants of Sodom did, and were set forth in the same way as an example. The condemnation of any sinner, or of any class of sinners, always furnishes such a warning. See the notes, 2 Peter See the notes, Matthew As here used, it cannot mean that the fires which consumed Sodom and Gomorrah were literally eternal, or were kept always burning, for that was not true. The expression seems to denote, in this connection, two things: 1 That the destruction of the cities of the plain, with their inhabitants, was as entire and perpetual as if the fires had been always burning - the consumption was absolute and enduring - the sinners were wholly cut off, and the cities forever rendered desolate; and,.
The passage, then, cannot be used to prove that the particular dwellers in Sodom will be punished forever - whatever may be the truth on that point; but that there is a place of eternal punishment, of which that was a striking emblem. The meaning is, that the case was one which furnished a demonstration of the fact that God will punish sin; that this was an example of the punishment which God sometimes inflicts on sinners in this world, and a type of that eternal punishment which will be inflicted in the next.
Likewise also - In the same way do these persons defile the flesh, or resemble the inhabitants of Sodom; that is, they practice the same kind of vices. What the apostle says is, that their character resembled that of the inhabitants of Sodom; the example which he adduces of the punishment which was brought on those sinners, leaves it to be clearly inferred that the persons of whom he was speaking would be punished in a similar manner.
Their doctrines were the fruits of mere imagination, foolish vagaries and fancies. The word occurs nowhere else in the New Testament, except in Acts , where it is applied to visions in dreams. Defile the flesh - Pollute themselves; give indulgence to corrupt passions and appetites. See the notes at 2 Peter Despise dominion - The same Greek word is used here which occurs in 2 Peter See the notes at that verse.
And speak evil of dignities - See the notes at 2 Peter The difficulty has arisen from these two circumstances: 1 Ignorance of the origin of what is said here of Michael the archangel, nothing of this kind being found in the Old Testament; and,.
Peter 2 Peter made a general reference to angels as not bringing railing accusations against others before the Lord; but Jude refers to a particular case - the case of Michael when contending about the body of Moses. The methods proposed of reconciling the passage with the proper ideas of inspiration have been various, though perhaps no one of them relieves it of all difficulty.
It would be inconsistent with the design of these notes to go into an extended examination of this passage. The principal methods of relieving the difficulty have been the following:. The opinion that Jude refers to this passage was held by Lardner. But the objections to this are very obvious:. It was in regard to the consecration of Joshua to the office of high priest implying a return of prosperity to Jerusalem, and the restoration of the worship of God there in its purity; see Zechariah To this Satan was of course opposed, and the vision represents him as resisting the angel in his purpose thus to set him apart to that office.
These reasons seem to me to make it clear that Jude did not refer to the passage in Zechariah, nor is there any other place in the Old Testament to which it can be supposed he had reference. Hug supposes that the reference here, as well as that in Jude , to the prophecy of Enoch, is derived from some apocryphal books existing in the time of Jude; and that though those books contained mere fables, the apostle appealed to them, not as conceding what was said to be true, but in order to refute and rebuke those against whom he wrote, out of books which they admitted to be of authority.
Introduction Section Arguments and confutations, he says, drawn from the sacred Scriptures, would have been of no avail in reasoning with them, for these they evaded 2 Peter , and there were no surer means of influencing them than those writings which they themselves valued as the sources of their special views. According to this, the apostle did not mean to vouch for the truth of the story, but merely to make use of it in argument.
The objection to this is, that the apostle does in fact seem to refer to the contest between Michael and the devil as true. He speaks of it in the same way in which he would have done if he had spoken of the death of Moses, or of his smiting the rock, or of his leading the children of Israel across the Red Sea, or of any other fact in history.
If he regarded it as a mere fable, though it would have been honest and consistent with all proper views of inspiration for him to have said to those against whom he argued, that on their own principles such and such things were true, yet it would not be honest to speak of it as a fact which he admitted to be true.
Besides, it should be remembered that he is not arguing with them, in which case it might be admissible reason in this way, but was making statements to others about them, and showing that they manifested a spirit entirely different from that which the angels evinced even when contending in a just cause against the prince of all evil. It has been supposed that the apostle quotes an apocryphal book existing in his time, containing this account, and that he means to admit that the account is true.
That was a Jewish Greek book, and Origen supposed that this was the source of the account here. That book is now lost. An account of it may be seen in Michaelis, Introduction iv. In support of this, it may be observed,. See the notes at Matthew Thus Paul refers to the tradition about Jannes and Jambres as true history. See the notes at 2 Timothy What evidence is there that it is not? How is it possible to demonstrate that it is not?
There are many allusions in the Bible to angels; there is express mention of such an angel as Michael Daniel ; there is frequent mention of the devil; and there are numerous affirmations that both bad and good angels are employed in important transactions on the earth.
Who can prove that such spirits never meet, never come in conflict, never encounter each other in executing their purposes? Good men meet bad men, and why is it any more absurd to suppose that good angels may encounter bad ones?
It should be remembered, further, that there is no need of supposing that the subject of the dispute was about burying the body of Moses; or that Michael sought to bury it, and the devil endeavored to prevent it - the one in order that it might not be worshipped by the Israelites, and the other that it might be. This indeed became incorporated into the tradition in the apocryphal books which were afterward written; but Jude says not one word of this, and is in no way responsible for it.
If ever such a controversy of any kind existed respecting that body, it is all that Jude affirms, and is all for which he should be held responsible. The sum of the matter, then, it seems to me is, that Jude has, as Paul did on another occasion, adopted a tradition which was prevalent in his time; that there is nothing necessarily absurd or impossible in the fact affirmed by the tradition, and that no one can possibly demonstrate that it is not true. See the notes at 1 Thessalonians It is nowhere else applied to Michael, though his name is several times mentioned, Daniel , Daniel ; Daniel ; Revelation About the body of Moses - The nature of this controversy is wholly unknown, and conjecture is useless.
It is not said, however, that there was a strife which should get the body, or a contention about burying it, or any physical contention about it whatever. If it would be right to bring a railing accusation against any one, it would be against the devil. But, as before observed, there is no reason to suppose that the apostle referred to that.
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The fact, however, that the angel is said to have used the language on that occasion may be allowed to give confirmation to what is said here, since it shows that it is the language which angelic beings naturally employ. But these speak evil of those things which they know not - These false and corrupt teachers employ reproachful language of those things which lie wholly beyond the reach of their vision.
Notes, 2 Peter But what they know naturally - As mere men; as animals; that is, in things pertaining to their physical nature, or in which they are on a level with the brute creation. The reference is to the natural instincts, the impulses of appetite, and passion, and sensual pleasure. The idea of the apostle seems to be, that their knowledge was confined to those things. They did not rise above them to the intelligent contemplation of those higher things, against which they used only the language of reproach.