Bible Commentaries

Genesis 49:8-10 — Shiloah that go softly." Here the benign and peaceful government of God is compared to waters that go softly, called in this place SHILOAH! Thus, in this usage the peaceful government reaching its zenith in the Messiah is definitely meant. SILOAM (John 9:7). "And Jesus said unto him, Go wash in the pool of Siloam (which is by interpretation `Sent')." That the reference here is to Christ is certain. The bringing of a pitcher of water from this particular pool and pouring it out ceremoniously upon the Great

Exodus 18:11-12 — Jethro was indeed a priest of the true God. Davies accepted this view: "Yahwism (the worship of Jehovah) had been practiced by Jethro and his people for a long time."G. Henton Davies, 20th Century Commentary (New York: Harper and Brothers, 1955), p. 137. Fields has this: "The fact that Aaron and the elders came (Exodus 18:12) stresses the validity of Jethro's priesthood. He was a legitimate priest before God, like Melchizedek."Wilbur Fields, op. cit., p. 382. It is impossible for us to believe that

Exodus 20:13 — police angle of it first. Here, there is a clear word from an apostle. Paul denominated the policeman as "a minister of God unto thee for good," giving full approval of the office and its lethal sword. "He beareth not the sword in vain" (Romans 13:1-7). But did not Christ tell Peter to throw his sword away? No, he commanded him to, "Put up thy sword into its place" (Matthew 26:52), indicating that the sword certainly had a place approved by Christ himself. There are, in fact TWO swords in that passage:

Exodus 39:1-43 — is not easy to determine whether the gold thread was originally woven or subsequently inserted by the embroiderer. See Robert Jamieson, Jamieson, Fausset, and Brown's Commentary (Grand Rapids: Wm. B. Eerdmans Publishing Company, Reprint 1982), p. 427. They made shoulder-pieces for it, joined together. And the skillfully woven band, that was upon it, wherewith to gird it on, was of the same piece and like the work thereof; of gold, and blue, and purple, and scarlet, and fine twined linen; as Jehovah

Leviticus 16:6-10 — both hands inside and took out both pieces, one in each hand. That in his right hand he placed on the head of the goat on that side, and that in his left hand on the other goat's head. This determined the fate of each."Robert Jamieson, op. cit., p. 478. "Azazel" The capitalization of this word making a proper name out of it is ridiculous, such being a work entirely of man, not of God, and it is rejected here categorically as extremely ridiculous. The basis for this corrupt translation comes principally

Leviticus 5:1-6 — Leviticus, A Commentary, translated by J. E. Anderson (London: SCM Press, 1965), p. 41. Ronald E. Clements also accepted that understanding of the passage,Ronald E. Clements, Broadman Bible Commentary, Vol. 2, Leviticus (Nashville: Broadman Press, 1972), p. 19. but Keil effectively refuted such ideas by pointing out that the word here rendered "adjuration" does not mean a curse in general, but an oath (a judicial oath equal to the oath of cursing in Numbers 5:21). The sin referred to did not consist

Daniel 6 overview — this chapter. "From Cyrus' annalistic tablet we know that he appointed his general Gobryas to be governor of Babylon, and that Gobryas set up sub-governors.Arthur Jeffery, The Interpreter's Bible, Vol, VI, Daniel (New York: Abingdon Press, 1954), p. 437. The mention of 120 satrapies in this chapter appears unreasonable to the critics; but the record defies their criticism. There were no less than 127 subdivisions of this same empire in the days of Esther (Esther 1:1); and besides, as Jeffery noted,

Numbers 19:1-10 — heifer" We disagree with the renditions given by some that make this "red cow." The animal is certainly not called a "red cow" in the N.T., and despite the fact that the word "cow" can occasionally mean an older animal, even one with a calf (1 Samuel 6:7), Keil stated that the word for "heifer" here "does not generally mean cow, but a young cow, a heifer."C. F. Keil, Commentary on the Old Testament, Vol. 1 (Grand Rapids: Wm. B. Eerdmans Publishing Company), p. 121. The N.T. confirms Keil's opinion on

Numbers 33:50-56 — allurement of vast numbers of women, many of whom no doubt were persons of great physical beauty and attractiveness. (3)    There were still remnants of the old pagan superstitions in Israel as revealed in Stephen's valedictory in Acts 7, and, in the case of the tribes of Manasseh and Ephraim, those pagan traditions went back to the very roots of their tribes. Rachel herself seems to have been, at least partially, an idolater, as witnessed by her stealing the gods ([~teraphiym]) of

Deuteronomy 15:12-18 — announce it here."W. L. Alexander, The Pulpit Commentary, Deuteronomy (Grand Rapids: Wm. B. Eerdmans Publishing Company, 1950), p. 254. Here is an appropriate place to deal with another alleged "contradiction" claimed by Biblical enemies. In Exodus 21:7-11, it is specifically stated that if a Hebrew man sold a daughter into slavery that she should not go out in the seventh year; whereas, here it is specifically declared that Hebrew servants, whether men-servants or maid-servants shall indeed "go out

Deuteronomy 18:9-14 — such pagan gods as Molech, but nobody ever heard of this being a "method of divination." Of course, that is what Dummelow declared: "The context here seems to imply this."J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 130. We do not believe that the context "implies" any such thing, and the only discernible reason for such an assertion is that it fits in with the critical denial of the plain meaning of the following passage relative to that Prophet. The lack

Romans 11:17-18 — circumcision anything, nor uncircumcision, but a new creation (Galatians 6:15). Christ is the mediator of the new covenant (Hebrews 12:24). Christians are not connected in any way with the old Jewish lump, but are a "new lump" (1 Corinthians 5:7). Here have been cited but a few of many passages which teach the total severance of Christianity from Judaism. Paul himself cut the umbilical cord that bound the infant church to the body of its parent Judaism. Glory not over the branches …

1 Corinthians 11:34 — recognized and corrected. This is inherent in the meaning of "Let a man prove himself." Faithful adherence to the duty of observing the Lord's Supper will either remove one's sins, or one's sins will remove him from frequenting the Lord's table. 7.    Separative. This ordinance, more than any other, reveals who is saved and who is not saved. Here is the spiritual device of the Lord himself which separates the wheat from the chaff. Christ himself said, "Except ye eat the

Colossians 1:15 — absolutely correct in the declaration that in these words, "Paul is saying that Jesus Christ is none other than God Himself." G. Campbell Morgan, An Exposition of the Holy Bible (Old Tappan, New Jersey: Fleming H. Revell Company, 1959), p. 379. He even went further and said that "'firstborn' is equivalent to `only begotten,' and is a Jewish technical term meaning `uncreated' Ibid. Why, then did Paul use these particular words here? Image … God created Adam in his own image (Genesis

2 Timothy 3:17 — "Man" is generic and means "human being." All persons who walk in the way of God are made complete and completely furnished unto every good work by the Holy Scriptures. As Lenski said: The value of these two verses (2 Timothy 3:16-17) is beyond question. It is a proof passage for verbal inspiration and for much more besides. As a proof passage it is outstanding and yet forms only a part of the entire volume of proof and evidence for verbal inspiration. It is one of the peaks in

Judges 11:34-40 — animal sacrifice, but the word would also accurately describe a young woman giving herself completely to the Lord as a temple servant."Ibid. (5)    "Let me alone for two months… that I may bewail my virginity" (Judges 11:37). This cannot mean, "Let me bewail my untimely death." It was her dedication to the tabernacle as a life-long servant, during which she would not be permitted to marry. That is what she bewailed, not her death. Those who want to affirm that she was

Judges 4:4-10 — a woman, as well as details of where the battle would occur, and of its favorable outcome for Israel. "Under the palm-tree… in Ephraim" It is astounding that Soggin would affirm `that, "Ephraim was Deborah's tribe,"J. A. Soggin, op. cit., p. 74. despite the clear indication in Judges 5:15 that, "Deborah's own tribe seems to have been Issachar."J. R. Dummelow's Commentary, p. 162. Soggin apparently assumed that because Deborah's prophetic office was exercised in "the hill-country of Ephraim,"

Revelation 3:7 — cities of the United States bears the same title. "Here is the seventh and last occurrence of this word in the New Testament, the other passages where it is found being: Romans 12:10; 1 Thessalonians 4:9; Hebrews 13:1; 1 Peter 1:22; and 2 Peter 1:7 (twice). William R. Newell, The Book of Revelation (Chicago: Moody Press, 1935), p. 67. Philadelphia is supposed to have been founded between 189 B.C. and 138 B.C., either by Eumenes, king of Pergamum, or his younger brother Attalus; but, "one

Revelation 6:7-8 — kind of pessimism mentioned by Caird. "The futurist interpretation holds that these seals refer to terrible judgments upon humanity at the end of this age." Ralph Earle, Beacon Bible Commentary, Vol. 10 (Kansas City: Beacon Hill Press, 1967), p. 543. However, such an explanation leaves out of sight the undeniable truth that every morning's newspaper carries the account of what these ravaging horsemen are doing, not at some future time, but right now all over the world. Kill with the sword

2 Samuel 24:1 — done it in the sense that, knowing David's willful heart, he allowed it. Several Biblical examples show the same situation. When Judas Iscariot already had fully determined to betray the Lord, the Lord said, "What thou doest, do quickly"! (John 13:27). Thus, God commanded Judas to betray Christ! Also when Balaam, who was sinfully making his way to the court of Balak for the purpose of cursing Israel, was enabled to see the angel with the drawn sword, he would have turned back; but God spoke through