Bible Commentaries

Genesis 1:26-28 — man in our image, after our likeness" It is the kinship of humanity to God Himself that shines in this, a conception that is launched here and is never diminished until the God-Man Himself, "The Lamb standing as though it had been slain" (Revelation 5:6), is seen in the very midst of the throne of God! The great Christian doctrines of the Incarnation and the Virgin Birth are part and parcel of this. As to the manner in which God made man in His image, it is significant that man himself is a trinity

Genesis 27:18-29 — have brought the venison, as you commanded." (3)    "I did it so quickly because `your God' gave me good speed." (4)    He wore Esau's clothes. (5)    He wore goat hair on his neck and hands. (6)    He answered his father's specific question, "Art thou Esau," by saying, "I am." (7)    He feigned the irreligion of Esau. It is curious that Jacob referred to Jehovah in this episode as "your God," thus answering

Genesis 9:20 — not the only man who has walked uprightly and kept his garment unspotted from the world so long as the eye of man was upon him, but who has lain uncovered on his own tent floor."Marcus Dods, The Book of Genesis (Cincinnati: Jennings and Graham), p. 76. Supporting the assumption received here that there was a long time-lapse between the disembarkation from the ark and the incidents of this chapter, is the fact that Canaan was Ham's FOURTH son (Genesis 10:6), and the first was not born until AFTER

Exodus 13:11-16 — pretty evident that the Israelites were not required to celebrate Passover and the Feast of Unleavened Bread until they were brought into the promised land."Adam Clarke, Commentary on the Old Testament, Vol. 1, (New York: T. Mason and G. Lane, 1837), p. 362. "The land of the Canaanite" There were actually six races of those peoples supplanted by Israel, but in Exodus 13:5, above, only five were listed, the Perizzites, a minor group, being omitted. Here, they were all referred to as Canaanites, there being,

Exodus 16:21-30 — from this event, that the Israelites were not acquainted with any sabbatical observances at that time, but that, while the way was practically opened, it was through the Decalogue that it was raised into a legal institution."C. F. Keil, op. cit., p. 68. Therefore, we must finally reject the allegations that, "The sabbath was an ancient institution observed by pre-Mosaic Hebrews." Such an allegation was made by RylaarsdamJ. Coert Rylaarsdam, op. cit., p. 854. and others, but the facts regarding the

Isaiah 21 overview — primarily, to an event much earlier than the exile was affirmed by Dummelow thus: "This siege can scarcely be the one at the close of the exile. Assyrian researchers have revealed three earlier sieges: (1) in 710 B.C. by Sargon; (2) in 703 B.C., and (3) in 696 B.C. by Sennacherib. Accordingly, the prophecy may be dated after 710 or 703 B.C. (but prior to conquest and fall of the city in 696 B.C.)."J. R. Dummelow's Commentary, p. 430. Thus, Dummelow joined Cheyne and other discerning scholars in rejecting

Ezekiel 19:1-6 — captivity and were no longer a factor in the prophetic considerations. This paragraph outlines the disasters that befell the final kings of Judah, "in terms of the misfortunes of a brood of lion whelps."F. F. Bruce in the New Layman's Bible Commentary, p. 876 Jeremiah discusses the descendants of Josiah in Jeremiah 22:10-30. The dramatic truth revealed by Ezekiel here is that, "Israel has put herself upon the level of the heathen nations around her, and has adopted the tyrannical and rapacious nature of

Daniel 3:2-7 — Zondervan Publishing House, 1979), p. 910. "It is argued that these words were used anachronously; but this does not follow, since Daniel published his book in the Persian period."Robert D. Culver, Wycliffe Bible Commentary, Daniel (Chicago: Moody Press, 1962), p. 782. It would be an absurdity to suppose that some forger during the Greek period would have inserted all of these old Babylonian words. As Leupold stated, "These Persian names make it impossible to assume that this was written during the times

Amos 5:4 — To deny that God was also gravely concerned about that is to miss the principal relevance of this prophecy for modern man. Thorogood accurately observed the intention of this section of Amos when he declared that: "The chief theme in Amos 5 and Amos 6 is the contrast between true religion and false religion."Bernard Thorogood, op. cit., p. 55. This is a good place to mention the scholarly superstition to the effect that, "The editors who put together the Book of Amos, divided his sayings into sections;

Amos 7:17 — of Moses were not legitimate; (3) installing idols, such as the golden calves of Jeroboam; (4) polluting their worship through the burning of "leavened bread" to produce an aromatic smell; (5) omitting all sin-offerings, as if they were not sinners; (6) introducing the unauthorized instruments of music "like David"; (7) committing fornication after the ancient pagan rites observed by the followers of Baal, and doing it in the very shrines and lying down by every altar (!) in Israel "upon the clothing"

Numbers 33:1-49 — one of the names corresponds with the location of events related in Exodus. "Twelve of the places mentioned are mentioned nowhere else in the Bible."John Joseph Owens, Broadman Bible Commentary, Vol. 2, Numbers (Nashville: Broadman Press, 1970), p. 168. "Of all the seventeen places listed between Numbers 33:19-36, not a single one is known or can be pointed out with certainty (with the possible exception of Ezion-geber)."C. F. Keil, Commentary on the Old Testament, Vol. 1 (Grand Rapids: Wm. B. Eerdmans

Luke 2:6 — perpetual virginity of Mary he most likely would have used "only born" ([@monogene]) rather than "firstborn" ([@prototokon])."Herschel H. Hobbs, An Exposition of the Gospel of Luke (Grand Rapids, Michigan: Baker Book House, 1966), p. 50.. Both Mark and Matthew named four sons called "brothers" of Jesus; and there was utterly no indication by either sacred writer that "brothers" was to be construed otherwise than in the ordinary sense. (Matthew 13:55; Mark

Luke 3:1-2 — celebrated a magnificent triumph, to the time of the emperor's death in 14, Tiberius remained almost entirely in Italy, and held rather the position of joint-emperor than that of expectant heir.Encyclopedia Britannica (Chicago: William Benton, Publisher, 1961), Vol. 22, p. 177. All of the provincial affairs of the empire were in the hands of Tiberius from the date 11 A.D.; and, as Robertson noted, "Luke would naturally use the provincial point of view."A. T. Robertson, A Harmony of the Gospels

John 1:1 — … The Greek word [logos] from which Word is translated was widely known in the world of John's day, being found some 1,300 times in the writings of Philo,William Hendriksen, New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1961), p. 69. a Hellenistic Jew of Alexandria (30 B.C. to 40 A.D.). However, John owed nothing to Philo, who taught that "the absolute purity, perfection, and loftiness of God would be violated by direct contact with imperfect, impure, and finite

1 Corinthians 3:16 — Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you? The words of this text are sometimes applied to individuals; but, as Morris said, "The reference here is to the church." Leon Morris, op. cit., p. 69. There is no article before "temple" in the Greek; and it would be more accurately translated, "Ye are a temple of God." Ibid. "The building of which the apostle speaks is the Christian church, called in this verse The Temple

1 Corinthians 6:9-10 — unrighteousness. The people who continue in such wickedness "shall not inherit the kingdom of God." Fornicators … is a general term for several kinds of sexual vice. It is here made the head of a shameful list of sins; and, in 1 Corinthians 6:12, Paul returned to a fuller discussion of it. Idolators … In context, this referred to the patrons of the temple of Aphrodite atop the Acro Corinthus which dominated the Corinthian scene. As Halley said, "A thousand public prostitutes,

Philippians 1:1 — of the epistle, the name of Timothy who was with him at the time being added as a courtesy. Also, Mounce noted, "Timothy might have acted as Paul's secretary." Robert H. Mounce, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 756. Timothy … This name is associated with that of Paul in several other Pauline letters (Colossians 1:1; Philemon 1:1; 2 Corinthians 1:1; and in 1 Thessalonians 1:1; 2 Thessalonians 1:1). Timothy was deeply interested in the Philippians, having

Hebrews 3:13 — continue as a Christian should boldly speak of his faith, glorying in it every day, and seizing every possible chance to extol his love and appreciation of God, the sweetness of service in Christ, and every other joy and benefit of salvation (Hebrews 3:6). The second of these rules is in Hebrews 3:13; and it commands the entire Christian community, whether in the family, the congregation, or in other close and intimate contact, to "exhort one another day by day." Lest any one of you be hardened

Jude 1:24-25 — the light as he is in the light, they will not stumble; and, for those who thus walk, the Lord indeed can and does guard them from stumbling. And to set you before the presence of his glory … This refers to the "great day" of Judges 1:6, the judgment day, when all nations shall be assembled before the White Throne. Without blemish … Payne, with others, identifies this as a metaphor "from the Old Testament sacrificial system (Leviticus 1:3, etc.)";David F. Payne, A

1 Samuel 2:1-10 — to assume a time AFTER the monarchy was established. Such a conclusion is a gross error. Hannah was familiar with the Pentateuch, and Moses had specifically prophesied that Israel, in time, would have a king (Deuteronomy 13:14 ff and Deuteronomy 28:36 ff), and Hannah's words here are a prophesy that God would give power and strength to such a king. The real trouble that unbelieving critics have with this song is the prophetic element in it, but their wicked unbelief is of no significance whatever. (6)    1