What is a good commentary for John, Romans and 1 Corinthians?

What commentaries will help most in studying these books?

Again, first consult the commentaries in "What the Bible Teaches" on each of these books. The above mentioned general commentaries also help with these books.

John: Any of the authors who wrote books on the gospels recommended by Tom Wilson (September, October, 2001) are worth consulting where they write on John. George Reith is not well known, but, of his 314 pages in two small volumes, W. Smith says, "Dr. Reith has packed more helpful, practical, biblical, interpretative material into the unusually rich paragraphs of this book than any other writer on the same gospel within the same space." Leon L. Morris has 936 pages on John, of which Barber writes, "a work of superlative scholarship that not only replaces the majestic work of Westcott but surpasses Barrett as well."

Romans: James Currie has just released his book on Romans, which is likely to be very helpful. H. C. G. Moules book, "The Epistle to the Romans" is highly rated. His "Studies in Romans" is good, but less valuable than the other.

I Corinthians: J. M. Davies "The Epistle to the Corinthians" and W. E. Vines "I Corinthians" are very helpful aids for study.

Ephesians: William MacDonald in his "Believers Bible Commentary" devotes more pages proportionately to Ephesians than any other epistle of Paul. It may well be the outstanding work in his commentary.

"In the Heavenlies" is one of Henry A. Ironsides best studies. John R. W. Stott, "Gods New Society: The Message of Ephesians" is also very helpful.

Hebrews: "Studies in the Epistle to the Hebrews" by E. Schuyler English and "An Unshakeable Kingdom" by David Gooding are a good basis for studying this book.

W. Gustafson
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Should a pastor scare his congregation by preaching about Hell?

Should a pastor scare his congregation by preaching about Hell?

That depends on why he is doing it and what he is preaching. Hell is definitely worth preaching about, because it is real. God's great salvation made possible through the death of Christ on the Cross is a salvation to rescue guilty sinners from going to hell. If there is no hell to preach, then salvation has no meaning. Thank God that the awfulness of hell is balanced by the wonder of God’s love for us and the miracle of Jesus’ sacrifice for us on Calvary. Preach one without the other and you have heresy.

Some preachers like to promote their own agenda using the fear of hell to bring their point home. A great crime is committed by anyone who, for example, would suggest that not attending a certain church or not paying a certain amount of money, or even committing a certain sin the preacher does not like will guarantee that a person will go there.

When a person says, “Go to hell!”, they are doing exactly that, seeking to make whatever bothers them about someone else worthy of God’s ultimate judgment. This is called “taking the name (authority) of the Lord in vain”, and God says in the 10 Commandments that that sort of carelessness will not go unpunished (Exodus 20:7)." TARGET="_blank">Exodus 20:7).

The fear of the Lord who can “destroy both body and soul in hell” (Matthew 8:28)" TARGET="_blank">Matthew 8:28) should sober us up so much that we are most afraid to misrepresent God in the matter. So let us preach it faithfully, but also fearfully, with reverence and balance and complete biblical accuracy.

Alfred Corduan

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Who will be saved in the Great Tribulation?

Could those now familiar with the gospel be saved after the Rapture?

God has always reserved the right to establish deadlines in His offer of salvation: death, despite the uplifted serpent (Numbers 21);" TARGET="_blank">Numbers 21); the falling of judgment after God closed the door of Noah's ark; a closed door when the Son of Man returns to earth (Matthew 25:10;" TARGET="_blank">Matthew 25:10; Luke 13:25)." TARGET="_blank">Luke 13:25). Similarly, the Scriptures point to a deadline enforced when the Savior returns for His Church. 2 Thessalonians 2:10" TARGET="_blank">2 Thessalonians 2:10 describes the deceivableness of unrighteousness operating in "them that perish" (same word as "lost" in 2 Corinthians 4:3)." TARGET="_blank">2 Corinthians 4:3). Note two important phrases: "that they might be saved"; "that they might be condemned." Failing to receive the love of the truth and be saved, they will believe the lie and be condemned. Such strong language underlines the danger of making sweeping statements about some not included in the passage. Failing to "believe" or "receive" the truth indicates a conscious failure to repent and receive the Gospel -more than merely living where Bibles are available or gospel meetings are accessible. However, publically implying that some in a Gospel audience might find salvation after the Lord returns is infinitely more dangerous. The evangelist's responsibility is to urge his audience to "Seek ... the Lord while He may be found."

E. Higgins

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How can I understand the Bible book of Revelation?

Can you give some helps for understanding the book of Revelation?

(1) Remember it is a revelation of the Lord Jesus Christ. Look for Him everywhere.

(2) The book is divided into "the things which thou hast seen", "the things which are" and finally "the things which shall be hereafter" (1:19). This three-fold division of the book is helpful to gain an overview. Chapter 1 is the "things which thou hast seen," chapters 2 and 3 the "things which are," chapters 4-22 the "things hereafter."

(3) Care needs to be practiced not to take all events as occurring one right after the other. The book is made up of seven seals, trumpets and bowls. The seventh seal contains the seven trumpets; the seventh trumpet contains the seven bowls. Parenthesis dot the book: 7:1-17; 10:1-11; 14:1-13; 16:13-16; 19:1-6.

(4) Four great scenes occur in heaven and four on earth.

(5) Only interpret symbols by use of other portions of Scriptures. Most symbols in the Revelation appear elsewhere in Scripture. Their interpretation is given there. Interpret literally whenever possible and reasonable.

A. Higgins

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Must an assembly receive practicing homosexuals?

Must an assembly receive practicing homosexuals?

This may not be an issue currently, but will undoubtedly become an issue, if the Lord doesn't come soon. The principle, "We ought to obey God rather than men" (Acts 5:29)," TARGET="_blank">Acts 5:29), will always apply.

As Christians, our relationships with others must always be courteous (1 Peter 3:8)" TARGET="_blank">1 Peter 3:8) and beneficial to others (Galatians 6:10)." TARGET="_blank">Galatians 6:10). Supporting those who violate Biblical morals is neither beneficial to them nor pleasing to the Lord. The Bible is clear in stating that homosexual behavior is unclean (Romans 1:24," TARGET="_blank">Romans 1:24, see Ephesians 5:3" TARGET="_blank">Ephesians 5:3 for the use of the same word) and comes under the definition of fornication. Since fornication is a sin for which a person must be removed from the fellowship of the assembly (1 Corinthians 5:11;" TARGET="_blank">1 Corinthians 5:11; see also 6:9), receiving such a person violates the Word of God. This is not a matter that the changing mores or the legislation of society can alter. This is not a discretionary matter, but directly relates to revealed truth.

D. Oliver
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At what point must one be put away from the assembly as a covetous person or a railer (1 Corinthians

At what point must one be put away from the assembly as a covetous person or a railer (1 Corinthians 5:11)" TARGET="_blank">1 Corinthians 5:11)?

Verse 11 lists 6 people who must be removed from the assembly. Four of those are repeated from verse 10. Those four, including one who is covetous, are persons who have violated the clear statement of Gods moral law. In all four cases, one violation makes them transgressors of the law, therefore guilty. While God judges thoughts (see Matthew 5:22, 28)," TARGET="_blank">Matthew 5:22, 28), men can only deal with actions. When one called a brother exhibits covetousness by doing something which is, in itself, morally wrong, he must be removed from the assembly.

A railer and a drunkard complete the list in 1 Corinthians 5:11." TARGET="_blank">1 Corinthians 5:11. The determination of these is more subjective, not always involving clear violations of Gods moral law. An actions circumstances or the frequency with which it occurs deserve consideration. Elders, who are spiritual, impartial, and sufficiently informed, guide the assemblys decision to put away a railer or drunkard.

D. Oliver
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Do His stripes (Isaiah 53:5) refer to Christ

Do His stripes (Isaiah 53:5)" TARGET="_blank">Isaiah 53:5) refer to Christ’s scourging or to God’s stroke?

The context of the verse indicates that the stroke is from God. In the previous verse, the nation considered Him to be smitten by God because they counted it blasphemy that He claimed to be God’s Son (see Matthew 26:65, 66; 27:43)." TARGET="_blank">Matthew 26:65, 66; 27:43). Verse 5 is a contrast; it was indeed God’s hand that smote Him, but the reason was not in Him, but in us. God pierced ("wounded"), crushed ("bruised"), chastised, and bruised ("stripes") Him. The "healing" from transgressions and iniquity to wholeness ("peace") was not, could not be, by the shame and suffering inflicted by man.

D. Oliver

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What did Joseph's dream about the Sun Moon and Stars mean?

What is the special significance of Joseph’s second dream (Genesis 37:9-10)" TARGET="_blank">Genesis 37:9-10)?

Both the dreams of Joseph look forward to the day when the One of whom he is so striking a picture, the Lord Jesus, “the man of sorrows,” “despised and rejected of men,” crucified, but now exalted, will be recognised and owned even by those who once refused him. The first dream, of course, had its literal fulfilment in Egypt, when Joseph’s brethren bowed at his feet. It will also have its further fulfilment “when He comes whose right it is,” and “they shall look on Him whom they pierced,” and shall “mourn because of Him.” Then the affecting scenes between Joseph and his brethren will be re-enacted in deeper measure between Christ and the saved remnant of Israel (Zechariah 12:10-12)," TARGET="_blank">Zechariah 12:10-12), which will form the nucleus of the nation, over which He will reign for ever.

“The Lord God shall give Him the throne of His father David, and He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end” (Luke 1:32, 33)." TARGET="_blank">Luke 1:32, 33). This is the earthly kingdom—the sheaves speak of a harvest—”the field is the world.” The second dream has had no fulfilment yet. Rachel had already passed away. Jacob never bowed to Joseph, but he will to the greater than Joseph. If “the sheaves” point to an earthly sphere, the sun, moon, and stars point to another, the heavenly. This goes further and higher than the first. The earthly kingdom is everlasting, but not unlimited (see Psalm 72:8)." TARGET="_blank">Psalm 72:8). The second will be universal, as well as everlasting. It will include the other, but go beyond it. Of that kingdom, too, Christ will be the Crown, the Centre, and the Sum.

W.H.

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what are the Gates of Hell?

“What are the Gates of Hell?”

This phrase is used only once in the Bible, Jesus speaking to Peter about the Rock on which He would build his church, and “the gates of hell shall not prevail against it.” (Matthew 16:18)" TARGET="_blank">Matthew 16:18) These gates are clearly a force trying to “prevail” or win over the Church. So . . .

what can it be?

First of all, the word for hell here is the Greek word “Hades” which is also translated “grave”. Revelation 20:13" TARGET="_blank">Revelation 20:13 tells us that Hades holds dead people, and delivers them up for the final judgment, so it is like a prison. It is given as the place where the rich man in Luke 16 ended up, burning in flames. In Revelation 6:8" TARGET="_blank">Revelation 6:8 Hades comes as a person, following along behind Death on a pale, sickly green horse, so the prison has a ghastly warden.

We can look at these “gates” then in two related ways. One is as a devil-manned fortification trying to capture and hold conquered prisoners. Many verses - such as 2 Timothy 2:26" TARGET="_blank">2 Timothy 2:26 - talk about the devil holding people captive.

The other is based on the ancient custom of conducting all governmental business in “the gates” of the city, the place where the judges and legislators sat. In that case “the gates” represent more generally the authority structure of the devil as he commands his minions to try to undermine everything Jesus and His Church are trying to do. Perhaps not much difference when all is said and done, since the Savior’s business is freeing prisoners from Satan’s grasp.

So what about Jesus and His Church? Acts 2:31" TARGET="_blank">Acts 2:31 tells us that the Savior’s soul could not be held in Hades, just like His body could not

be held in the tomb. He crashed those gates open, raided the Enemy, disarming him (Colossians 2:15)" TARGET="_blank">Colossians 2:15) and leading the Captor captive (Eph. 4:8 1)." TARGET="_blank">Eph. 4:8 1). Jesus and His Church are seen, frankly, laughing at Hades’ weakness and defeat (1 Corinthians 15:55)." TARGET="_blank">1 Corinthians 15:55). We read that the Lord Jesus now has the keys to those gates (Revelation 1:18)." TARGET="_blank">Revelation 1:18). With those keys in hand He has all authority in every place, and expects His Church to extract as many prisoners from the devil’s clutches as possible while there still is time.

C. T. Studd was a wealthy young man in the 1800s who was also a world-class athlete in cricket. He turned his back on all of that and gave his life to missionary work on two continents, seeing people saved. A couplet he wrote expresses his keen awareness of the role the Lord Jesus gave the Church with regard to these “gates” and what he intended to do about it with the time and money he had:

“Some want to live within the sound of church or chapel bell; I want to run a rescue shop within a yard of hell.”

When it comes to winning lost souls the Church has full authority and power to see them “delivered … from the power of darkness, and … translated into the kingdom of His (God’s) dear Son.” (Colossians 1:13) Hades’ gates can’t defeat us but must give way time and time again. If you are not saved, I hope and pray that you will be among those we can see sprung out in time.

Alfred Corduan

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Is there a discrepancy between the writing Belshazzar saw and the words Daniel interpreted?

Is there a discrepancy between the writing Belshazzar saw and the words Daniel interpreted?

The writing Belshazzar saw was "mene, mene, tekel, upharsin." Daniel interpreted the three words, "mene," "tekel," and "peres" (Dan 5:25, 28)." TARGET="_blank">Dan 5:25, 28). The difference is that "upharsin" is a composite word made up of a conjunction ("and") and the plural of "peres." Literally, the writing was "He (God) numbered; He numbered; He weighed; and they (the Medes and Persians) divided." Some have suggested it refers to coins: "a mina, a mina, a shekel, and half-minas" (TWOT). If so, Daniel used the root words for those coins. He may have used the singular word, "peres" (original: "peras") to play on the word Persia (original: "paras"), indicating that the Medo-Persian army then besieging the city would divide the kingdom between the Medes and the Persians.

D. Oliver
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