Archive for November, 2012

J. A. Alexander on Acts 13:15-41

November 30, 2012 1 comment

In his commentary on the account of Paul’s address to the Jews of Antioch in Acts 13, Joseph Addison Alexander invited comparison between Paul’s speech, and Peter’s address to the Jews of Jerusalem in Acts 2, the subject of this post.  Both apostles referred to Psalm 16, and employed similar reasoning to prove that Jesus is the promised Messiah, based upon the fact of his resurrection from the dead. The following is Alexander’s commentary on Acts 13:15-41. [J. A. Alexander, The Acts of the Apostles explained. Vol. 2. (1857) pp. 17-37.]

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J. A. Alexander on Acts 2:22-36

November 29, 2012 Comments off

In Peter’s address to the Jews on Pentecost, he showed from the Scriptures that Jesus is the promised Messiah who would reign on the throne of David, because he rose from the dead. Since the One who was promised would reign forever, he must be immortal. David was still in his grave, Peter said, so he was not speaking of himself, when he wrote of the one who would not remain in the grave or see corruption. The following is Joseph Addison Alexander’s commentary on Acts 2:22-36, [from The Acts of the Apostles Explained, Vol 1. pp. 66-83] the section of his address in which Peter refers to Psalm 16:8-11 to prove that Jesus is the Messiah.

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Are children of Abraham created from stones?

November 28, 2012 Comments off

John the Baptist said to the Jews, “Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.” [Luke 3:8]

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Who are Daniel’s people in Daniel 9:24?

November 27, 2012 Comments off

Dispensationalists say that the 70 weeks prophecy in Daniel 9:24-27 applies to Jews, not the church, because the prophecy says “Seventy weeks are determined upon thy people and upon thy holy city,” in Daniel 9:24.

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H. A. Ironside’s legacy

November 24, 2012 7 comments

Harry A. Ironside (1876-1951) was the son of John and Sophia (Stafford) Ironside of Toronto, who were involved in the  Plymouth Brethren. He had a strong interest in the Bible throughout his life. He was involved with the Salvation Army as a youth, and moved from that denomination to one of the sects of the Plymouth Brethren, known as open Brethren, and later he joined the closed Brethren, also known as the “Grant” section, or “Exclusive Brethren.” He was the author of A Historical Sketch of the Brethren Movement. His prophetic writings and commentaries promoted the interpretations and doctrines of John N. Darby and Dispensationalism. Through his preaching and books, Ironside had a considerable influence beyond the Brethren movement, and became the minister at the Moody Church, in Chicago, associated with the Moody Bible Institute.

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Fairbairn on Isaiah 2:2

November 23, 2012 Comments off

Patrick Fairbairn observed, “There are many passages in the prophets in which the application to them of a strict and historical literalism would not only evacuate their proper meaning, but render them absolutely ridiculous and inconsistent one with another.”

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Isaiah 2:2 and dispensationalism: a dilemma

November 23, 2012 19 comments

In their interpretations of Isaiah 2:2, the prophecy that the mountain of the Lord’s house will be established at the top of the mountains, above the hills, dispensationalist commentators and expositors are torn between their commitment to their mantra of literalism, and their devotion to the idea that ethnic Jews will dominate other nations in the Millennium. The literal view says the prophecy means that mount Zion and Jerusalem will be literally raised up, by tectonic means. Contrasting with this approach is the interpretation of mountains as nations, which leads to the concept of Jews becoming a kind of master-race.

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Tony Garland and the Times of the Gentiles

November 17, 2012 14 comments

Tony Garland is the author of a four-part series on Daniel and the Times of the Gentiles at the Bible Prophecy blog [part-1 part-2 part-3 part-4]. In part 1 he discussed the sayings of Jesus about the times of the Gentiles, in Luke 21:24, Matt. 24:15-16, and Mark 13:14. Garland asks why Jesus did not elaborate on what he meant. He suggests the reason is that Jesus expected believers to discover his meaning by studying the revelations previously given in the Old Testament. He wrote:

Where Jesus is teaching concepts which find their origin in the Old Testament, He expects His listeners to be familiar with the basis of His teachings (Mt. 21:24; 22:29; Mark 12:24; Luke 24:27; John 5:39). And so it is with this passage and its parallel passages in Matthew and Mark. In fact, both Matthew and Mark make mention of additional information provided by Jesus in the context of this same teaching which establish part of the Old Testament context for understanding all three passages in the synoptics:

“Therefore when you see the ‘abomination of desolation,’ spoken of by Daniel the prophet, standing in the holy place” (whoever reads, let him understand), “then let those who are in Judea flee to the mountains.” (Mt. 24:15-16 cf. Mark 13:14)

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F. W. Farrar and the 2,300 days

November 8, 2012 Comments off

In the Olivet Discourse where Jesus responds to the question about the sign of his coming and the end of the age, Jesus focused upon seeing the abomination of desolation mentioned in the prophecies of Daniel. Scholars have long debated what he meant. In Daniel chapter 8, a prophecy is described that refers to 2,300 days, and its meaning would only be understood at the “time of the end.” [Dan. 8:17] When Jesus referred to one of the prophecies of Daniel in connection with the “sign” of the end time, he must have meant that when Daniel’s prophecies are understood, that would be the sign of his coming that the disciples requested.

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J. B. Coffman on the time, times and a half

November 7, 2012 1 comment

James Burton Coffman (1905-2006) was a minister at the Central Church of Christ in Houston and Manhattan Church of Christ in New York City. He wrote a 37-volume commentary on the whole Bible, which was completed in 1992. The commentary is available online at: Burton Coffman Commentary on the Whole Bible.

Coffman interpreted the time, times and a half of Daniel 7:25 and 12:7 as symbolic of the whole age of the church, the period from the first advent of Christ to his second coming. On Daniel 7:23-25 he wrote:

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